The Rudolf Steiner Archive

My dear friends,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And Faust:

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

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

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

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

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

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

DR. STEINER: I should like to speak of various matters to-day which can show you once more how the earth is connected with the whole universe—in which, as you know, it exists as a spherical body. From this aspect, then, let us consider the rivers and oceans.

You are aware that only a part of the earth's surface is solid land; for the most part the earth is a water-sphere, an ocean. And of the rivers it may be said that they have their source—they rise, as one says—somewhere on the earth and then make their way to the sea.

Let us take the Danube, for instance. You know that the Danube rises in the Black Forest. Or take the Rhine which rises in the Southern Alps. The Danube flows through various valleys into the Black Sea; the Rhine flows through various valleys into the North Sea. Now when we think of rivers and seas we generally only consider their course and where they flow out into the sea. Rivers give us a good deal of pleasure but we do not reflect on the great significance that rivers and oceans really have for the whole life of the earth.

We have as a rule more knowledge about the fluids in the human body. Man, as I have told you, consists for the most part of a volume of fluid, with the blood as a special kind of fluidity running through its veins. We also know that this flowing blood is of the greatest significance for life; it forms life, it maintains life. As physical men we are entirely dependent on the blood flowing rightly through the body and, moreover, taking a definite course. Were it to deviate from this course we should not be able to live. The fact that the arrangement of rivers and seas has just as great a significance for the earth is generally not considered at all. It is not usually realised that water actually forms the blood circulation of the earth. Why is this not realised as a rule?

Well, you see, the blood makes a more striking impression. It is red, it contains all sorts of substances and people say to themselves that blood is in fact a peculiar substance. As to water, one simply thinks—Oh, well, it's just water! It makes less impression and the substances which it contains in addition to hydrogen and oxygen, are not present to the same extent as, for instance, the iron in the blood. So people don't consider the matter again. Nevertheless it is true that the entire water-circulation is of immense importance for the life of the earth. Just as little as the human organism could live without a circulation of blood, could the earth exist if it had no circulation of water.

The water-circulation has a distinct character—namely, it takes its start from something that is quite different from that into which it enters when it finds its outlet in the ocean. If you follow up the rivers you find that they contain no salt: the water in the rivers is fresh water. The sea contains salt and all that the sea brings to maturity is founded on this salt-content. That is of extraordinary importance: water begins to circulate on the earth in a fresh, salt-free condition and ends in the ocean in a salty condition.

The subject is generally dismissed by the statement that such a river as the Rhine rises somewhere or other, takes this course (a sketch was made) and then flows into the sea. That in fact is just what is seen externally. But what is not considered is that whereas the river, the Rhine, for example, flows externally like this from the Southern Alps to the North Sea, there is a kind of stream of force under the earth, returning from the mouth of the river to its source. And what happens there (above the earth) is that the river is fresh water, contains no salt; what returns there (under the earth) is all the time carrying salt into the earth in the direction of the river. The earth acquires salts which actually come out of the sea. It would have no salt if the stream of salt did not return under the earth from the river's mouth to its source. The so-called geology which investigates the interior of the earth should always bear in mind that wherever there are river-beds, somewhat deeper in the ground there are deposits of salt.

Now, if there were no salt-deposits in the earth, no plant-roots would grow. For plant-roots only grow in the soil by obtaining the salt for nourishment. The plant is most salty in the root, above it gets less and less salty and the blossom has little salt. And if one asks whence it comes that the ground can bring forth plants, it must be replied: because it has a water-circulation. Just as in us the blood arteries go out from the heart and the veins return, bringing back the blue blood, so in the earth the arteries of rivers and streams branch out on the one hand, while below the earth the veins of salt return. Thus there is a genuine circulation.

Is there then some special reason for the fact that the earth consists on the one hand of a fluid salt-body, on the other hand of dry land, and that salt is continuously brought in from the sea while there is none in the fresh water rivers that course through the land?

Yes, you see, if one really investigates sea-water, one discovers that this salty sea-water stands in but slight connection with the universe. Just as with us, for example, the stomach is but slightly connected with the outer world—in fact, merely through what it receives—so there is very little connection between the interior of the sea and the heavens. Land, on the contrary, has a strong connection with the heavens—land through which the rivers flow, where plants are brought forth through the salty deposits, particularly, however, where there are flowing waters.

If we view the matter in this way then we approach the mountain springs in quite a different spirit! We delight in the rippling of the springs, in their beautiful flow, their wonderfully clear waters and so on. Yes, but that is not the only thing! Springs are in fact the eyes of the earth! The earth does not see out into the universe through the sea, because the sea is salt and that gives it an interior character like our stomach. The springs with their fresh water are open to the universe, just as our eyes look freely out into space. We can say therefore that in countries where there are springs, the earth looks far out into the universe; the springs are the earth's sense organs, whereas in the salt ocean we have more the earth's lower body, its bowels. It is naturally not the same as in the human body; there are not such enclosed organs, organs that can be delineated. It would be possible to sketch them, but they are not so evident. However, the earth has its bowels in the sea and its sense organs in the land. And everything through which the earth stands in connection with the cosmos comes from fresh water, everything through which the earth has its intestinal character comes from salt water.

Now I will furnish you with a proof that this is so. I once told you that the reproductive process in man and animal also stands in connection with the heavens. I said that it is not merely a development of the egg in the maternal body, but that forces from the universe work in upon it and bring about its roundness. We see the movement of the universe outside us as round, and thus this little egg is an image of the universe, because the forces work in upon it from all sides. And so where the reproductive process is at work, the heavenly is actually working into the earthly. You see the same thing in the eye, it is a sphere. I described the eye recently and how it is formed from the universe inwards. Sense organs and the eye are built in from the universe. If you observe the spleen you see that it is not spherical, it is formed more by terrestrial forces, the intestinal forces of the earth. That is just the difference.

If one only pays real attention to things then they give one proofs. I will presently give you a proof taken from sea and land, but first I will interpolate something else. I have told you that recently we have been making researches in our biological laboratory on the importance of the spleen. When we cannot eat regularly—we all eat more or less irregularly—the spleen is there to balance it all out: it is the regulator. We have produced the proof of this in our laboratory and there is a little booklet by Frau Kolisko (Not published in English.) which describes it all. While this experiment was being made we were obliged by the requirements of modern science to produce a palpable and evident proof. (This will no longer be necessary when science accepts super-sensible proofs, but it is still necessary to-day.) So we took a rabbit and removed the spleen and let the rabbit go on living without its being harmed in any way. This operation can be done with all care, and it was a complete success. Later the rabbit died from an accidental chill in no way connected with the operation. Then we dissected the body and were anxious to see the effect of the removal of the spleen. The interesting thing is ... now, what must be said by Spiritual Science? What remains when one has cut out the physical spleen? Well, now, if the spleen is here (a sketch was made) and one cuts it out, removes it, on this spot there still remains the etheric body of the spleen and its astral body. The spleen is given its form by the earth which has developed it. If one removes the physical spleen, leaving the etheric spleen, as was the case with the rabbit, what must happen? The following should happen. Whereas the physical spleen is dependent on the earth, inclines to the earth, the etheric spleen, which has now become free and is no longer hampered by the physical spleen, must come again under the influence of the heavens. And lo and behold, when we dissected the rabbit there was a small, round body, formed of fine white tissue! Thus there was complete confirmation. Something appeared which according to the expectation of Spiritual Science ought to appear. In a relatively short time a small webbed body about the size of a nut had arisen. Therefore you see that one only has to go to work in the right way and one finds proofs everywhere for the statements of Spiritual Science. You can gather from this that pronouncements made out of spiritual knowledge can enter quite concretely into the physical realm, if right methods are pursued.

Now just as the white body was formed here through the surrounding influences, so are the rudiments of man and animal formed spherically in the ovum through the influence of the heavens.

This knowledge makes us realise that fish are in a special situation, for they never actually come on to the land. They can at most gasp a little on land, but they cannot live on land, they must live in the sea. Hence fish are organised in a particular way; they do not come where the earth is open to the universe. It is therefore with great difficulty that fish develop sense organs and in particular the organs of reproduction, for the formation of these is dependent on the influence of the cosmos. Fish must make careful use of whatever light and warmth falls into the sea from without in order that they may breed and develop sense organs. But nature, as we know, attends to many things. You see it with the so-called goldfish: they use their whole skin for receiving the influence of the light and hence they become so golden. Fish take every opportunity of snapping up what falls into the water from the universe. They must lay their eggs wherever some light can enter, so that they may be hatched from outside. Thus fish are organised, as it were, to live under the water; they do not come out of the water.

What I am saying does not apply so very much to freshwater fish—fresh water can be penetrated from the universe—but it applies very much to sea fish. And these show that they are organised to make use of all that enters the salt water from the universe in order to be able to breed.

The salmon, however, forms a quite remarkable exception. It has in fact an extraordinary organisation. It must live in the sea in order to develop proper muscles and to give its muscles right nourishment it needs the earth-forces found primarily in the salt of the sea. But when the salmon lives in the sea it cannot breed. Its organism shuts it off completely from the universe and salmon would have long ago died out if they had had to breed in the sea. The salmon is an exception; whereas it becomes strong in the sea and develops its muscles, it is practically blind and it cannot reproduce its species there. The reproductive organs and sense organs get weak and stunted; on the other hand, salmon in the sea get fat. Now in order not to die out—we can see this by the salmon here in the North Sea—they make a journey every year up into the Rhine, and so get the name of “Rhine salmon.” But the Rhine makes the salmon thin, it loses its muscles again; the fat it gained in the salt ocean it loses in the Rhine. Yet in the Rhine the salmon can breed, for while it gets slender, the sense organs and in particular the reproductive organs, in both male and female, become well developed. Thus every year the salmon must journey from the salt ocean to the freshwater Rhine in order to breed. Then while the old are still alive and the young ones are there, they all make the journey back again to the sea in order to get rid of their slimness and regain their fat.

You see how this is all in full accord. Where the earth is salty the earth forces are at work upon the organs that are developed by the earth. Our own muscles are developed by the earth when we move with the forces of gravity. Gravity is the earth-force and works upon everything muscular, everything bony. The earth shares its salt with us and we get strong bones and muscles. With this salt excretion of the earth, however, we could do nothing for our senses and the reproductive organs; they would wither away. These must always come under the influence of extraterrestrial forces, the forces coming from the heavens. And the salmon shows what a distinction it makes between fresh and salt water. It goes into salt water to take up earth forces and get fat.

Thus the earth can be said to have a kind of circulation with respect to animal-life as well, as for instance, in the case of salmon.

This circulation drives the salmon alternately into the sea and into the river. They go to and fro, to and fro. The whole salmon community goes to and fro. One can see so clearly from the salmon how everything alive on the earth is in movement.

If we have learnt this from the salmon, it gives us the picture of something else, something that is always before our eyes and is such a wonderful spectacle: the birds of passage. They travel to and fro in the air, the salmon travels to and fro in the water. Salmon migration in the water is the same as bird migration in the air, except that salmon go to and fro between salt water and fresh water and the birds between the colder and warmer regions that they need. In order to come into the right earth-forces of warmth, birds must go to the south and there they develop their muscles. In order to have the forces of the heavens they must come into the purer air of the north; there they mature the reproductive organs. Such creatures need the whole earth. Only the higher animals, the mammals, and man, have become more independent of the earth, have emancipated themselves and reached a greater independence in their own organisation.

This, however, is only apparently the case. In reality we human beings are at the same time actually two people. We are still more—I have told you: physical man, etheric man, etc. But even in the physical man we are really two people, a right man and a left man. The right half of the body is vastly different from the left. I think the minority of you sitting here would be able to write with the left hand; we write with the right hand. But the part of the nervous system connected with speech is situated in the left half of the brain. There are strongly marked convolutions there but none in the corresponding place at the right side. In a left-handed person this is reversed; those who are left-handed have the speech-organisation on the right—not the external organisation, but the internal, which arouses speech. In this respect man is extremely different on left and right. But this is so elsewhere too; the heart is situated more to the left, the stomach is on the left, the liver on the right. But even organs ostensibly symmetrical are not wholly so. Our lungs have (here) on the left two lobes, on the right, three. So the right side of man differs very much from the left side. What is the reason of this? Let us start from something very simple. We do not, as a rule, learn to write with the left hand but with the right hand. This is an activity which depends more on the etheric body. The physical body is heavier and is more developed on the left, the etheric body more on the right. The left forms two lobes; the right, being more active, brings more life into the lungs and forms three lobes. On the left, man is more physical, on the right, more etheric. [See Dr. Steiner's lectures entitled: Anthroposophy, Psychosophy, Pneumatosophy, found in Wisdom of Man, of the Soul, and of the Spirit ] And so too with speech. For right-handed people more nourishment is required by the left part of the brain than the right. And so every possible arrangement is made for man to contain the earth-forces on the left, and more the etheric forces of the heavens on the right.

As our modern science is only willing to recognise matter, it is just material things about which it does not know very much. In the education of children it has introduced the harmful practice of making children learn everything with the left and right hand equally. Well, but man is not in the least organised for that! If that practice is carried to excess, education will make people half insane, for the human body is organised to be more physical on the left and more etheric on the right. But what does modern science care about physical, etheric? Both are the same to the scientists—left man, right man. We must be able to penetrate these things through spiritual science if we are to know anything about them. So on the left, man is more earthly, and on the right if the word is not misunderstood—more heavenly, more cosmic.

Man has however already largely emancipated himself, as I have said. He develops this left-earthly element, this right-heavenly element in such a way as to be able to carry it about as physical man. It is no longer remarked that on the left he has a tendency to the earth and on the right to the heavens. But there are people who have a greater tendency to the earth and they generally lie on their left side for sleep. People lie on the right side either when they are tired of the left or when they occupy themselves with forces inclining more to the heavens. Such matters are naturally difficult to observe since all sorts of other things come into consideration. When a person lies on the right side it may only be because that is the dark part of the room—that too could be a reason. And although one is not by any means bound to find it so, yet on the whole people tend to sleep on their left side, since that is the earth-side. But man has really emancipated himself from the earth and is independent in what he does. It can be observed however in the animal; one sees the secrets of the world everywhere revealed in a very remarkable way.

Imagine that the surface of the sea is here (drawing on blackboard); underneath is the salt sea-water with all sorts of substances in it. Now there are certain fish which are quite remarkably organised. They are organised with a very strong inclination to earth-forces, while other fish snatch eagerly at all the light and air that come into the water. They cannot breathe in the air as they have no lungs; they collapse and die in the air, but with their gills they snap at all the air and light coming into the water. But there is a fish called halibut in the larger variety and sole or plaice in the smaller variety which is very good for food. It has great nutritive value, more perhaps than any other fish, and this shows that it inclines to the earth, since foodstuffs come from the earth. The halibut sides with the earth, so to speak. So what may one expect from these fish? We may expect them to show by their habits that they side with the earth. And so they do; they lie down on one side and this becomes pale and white. And so thoroughly do they lie on the one side that the head is twisted round and the eyes are both placed on the other side. A sole looks like this from below (sketch); there it is quite flat and white, and on the other side, above, both the eyes are set and the head is turned round, because the sole always lies on the left side. The left side produces the nourishment and is pale and white. The other side takes on colour from the heavens, etc., becomes bluish, brownish and the eyes and head are turned away from the food side. So the sole is quite lop-sided, it has all the organs on the one side while the other is flat and pale. The halibut really produces a great deal of nutritive substance because it inclines to the earth. Some become over 600 lb. in weight. Halibut therefore give a clear demonstration: they always lie on one side since it is the earth that attracts them. If a man could lie just as forcibly every night on his left side, his head would twist round and he too would always peer out from one side. But it does not get as far as this with man; he has emancipated himself, as I have said, and maintains his independence.

Still, even man can be affected. One may find, for example, a person with a remarkable complaint: he sees with the right eye, or at any rate sees with one eye somewhat better than with the other. If this is not inborn, one can generally discover by questioning that he lies on the other side for sleeping. The earth-forces are working on the side upon which one very frequently lies and the eye becomes somewhat weak-sighted. It is not affected so strongly as in the case of the halibut, but still slightly. The eye that is turned away from the earth becomes somewhat stronger. You see how remarkable these connections are. I have said that nature somewhere or other shows us with what forces she is working. When one sees a sole—the smaller ones are to be seen in any fish market, the larger ones are in the ocean—one realises that the nutritive part can only be formed just where it is, it must be separate. If these fish need anything from the heavens they must always take on that direction and the reproductive organs can be developed. These fish go about it differently from the salmon; salmon migrate, they go from the North Sea to the Rhine in order to be able to breed. Soles always lie on the one side, so that the heavens work from the other side and in this way they can develop their senses and reproductive organs.

And the earth itself, what does the earth do Well, if there were only the salt sea, the earth would long ago have perished; it cannot exist by itself alone. There are not only the salt seas but the freshwater rivers and streams, and the freshwater receives from universal spaces the reproductive forces for the earth. The salt ocean can bring in nothing from the wide universe which will give the earth continuous refreshment. When you go to a spring and the wonderfully pure water is bubbling out, you will notice how green everything is near the spring, what a wonderful scent there is. All is so fresh. Yes, and what is so fresh there by the spring refreshes the whole living earth as well. The earth opens itself there as if through the eyes and sense organs to cosmic space. And one can observe how living creatures like the salmon and the sole make their way to where they can find this. They have a kind of instinct to attach themselves to the earth. The salmon seeks the fresh waters direct, the sole turns to the light by so arranging its body. It cannot come to the springs, but the springs are where the earth turns to the light. The sole, the fish, must turn direct to the light with its own body.

These things are immensely instructive, because they show us what is still present in man, but cannot be so well observed since he has broken away from the earth. And if one is not observant of such things one has really no understanding of the whole life of the earth. Indeed, if we look at the ocean and observe the sole, we can realise: Yes, by means of the sole the ocean opens itself everywhere to the heavens! Soles are a proof that the sea is thirsty for the heavens, since its salty content turns away from the universe. One can say that soles express the thirst of the sea for light and air. And if we look at our own circulation, we too, in fact, have fine sense organs, the organs of touch, at the places where we are saltier, where the muscles are situated. Here too man makes himself open to the outer world, though not directly, as through the eyes. These places correspond as it were to the places where soles are to be found in the sea. Soles make themselves open to the heavens and this gives them an extraordinary acuteness. Just as we become skilful when we are able to make good use of our external organs of touch, so the sole becomes skilful through the sea, because it makes itself open to the heavens. Look at what is underneath in the sea—it is heavy and clumsy. Soles, oh! they get terribly cunning, they become sly creatures just by turning away from the sea on one side. Although they turn to the earth-forces as well, they feel: the earth-forces are just for themselves. They accumulate nutritive material—up to about 600 lb. as I said—but soles have these fine sense organs through which they open themselves to the heavens. They eat other fish—smaller ones. But if a sole approached, the other fish would flee away from it on all sides as if from a spectre. For other fish consider it necessary to have eyes at the sides—a sole affects them exactly as if a human being were approaching. The fish would rapidly get away and soles would have nothing to eat if they were not cleverer than the others. But the other fish, those which have an eye at either side, are in fact not so clever as they do not turn so definitely to the heavens. A sole seeks out places where the sea has a sort of little shore in the shallower parts, and there it lies down. It bores into the ground with its flat body, uses its jaws to cover itself a little with sand and then whirls up sand, but so fine that a fish can swim through. Then come the fishes and crabs, do not notice the sole, and instantly when they have passed over, it snatches and snaps at them! The sole does it very cleverly indeed! But of course only a creature could do it which is linked in a close connection with the forces of the universe.

Such a creature then has developed its physical body on one side and on the other side it develops especially powerfully the invisible etheric body. We can see just by such things that the forces of intelligence in us are not derived from earthly forces. Earthly forces makes us muscular, give us salts; forces from the heavens give us forces which are at the same time those of reproduction and of intelligence.

You see, a man in a certain way is actually a small earth-sphere. Man too consists, as I have often said, of about 90 per cent of water. Man too is a fish, for the solid part which is only 10 per cent, swims there in the water. We are really all of us fish, swimming in our own water. It is even admitted by science that in essentials we are a small ocean. And as the sea sends out rivers, so does our sea, our fluid body send out salt-free juices. We too have our freshwater streams. They lie outside the muscles and bones. On the other hand, within the muscles and bones we have the same salt deposits as the sea has. Our nourishment is actually in the bones and muscles. We are therefore, in this respect too, a small earth-sphere: we have our salt sea in us.

If the fluidity, the freshwater streams become too strong—which can easily occur in children if the milk is not rich enough in salts—then the child becomes rickety, gets the so-called “English sickness.” When a person gets too much salt he becomes too much a sea, his bones become brittle and the muscles unwieldy and clumsy. There must always be a balance between our salt consumption and what is contained in other foods.

Now what is it that lies in other foodstuffs? Look at a plant: you know now that plants grow because there are salt streams under the earth, returning from the river-mouth, which spread out and make the plants grow. So the plant finds its salt within the earth, but when it emerges from the earth it goes on growing towards the blossoms. The blossom becomes beautifully coloured because it takes up the light. There in the blossom the plant absorbs the light, in the root it absorbs the salt. There outside it becomes a light-bearer, there beneath it becomes a salt-bearer. Down below it is like the sea-part of the earth, up above it is like the heavens. The root is rich in salt, the blossom rich in light. In earlier times this was much better known and what is in the blossom was called “Phosphor.” To-day when everything is materialistic, phosphor is only a solid body. Phos = light, phor = bearer, phosphor = light-bearer; phosphor was actually that in the blossom which carried the light. The mineral “phosphorus” has received its name because of the way it gives out light when it is ignited. But the real light-bearer is the plant- blossom. The plant-blossom is phosphorus. Therefore for those organs in our human body, which as it were contain the freshwater currents, we need light; for the muscles, the bones, for that in us which ought to become salty we need precisely salt and solid ingredients in our food. Between them there must be the right balance—each must be consumed in the right quantity.

And so it is too with the earth. However far you may have travelled you will not have seen—nor has the globe-trotter, nor the genuine world traveller anywhere seen that the earth has prepared itself a meal! But nevertheless it does nourish itself, substances are continuously being exchanged, the earthly element is ascending all the time through mist and fog. And you know that the rain-water which falls is distilled; it is pure water and contains nothing else. But the sea is nourished through the salt in rarefied condition from cosmic space. There is no need to keep to meal-times! It is only we men, who have broken away from the earth, who must procure our food from it. The earth is nourished by the fine substances to be found everywhere in the universe. It is fed continuously, but one does not notice it because it is such a fine and delicate process. You see, if you look at a man quite superficially, you do not notice that he is continually absorbing oxygen. So too with the earth, one does not notice that all the time it is receiving nourishment from cosmic space.

Now we human beings keep to our meal-times. There we take our nourishment, through the stomach into the lower body. This is quite obvious, extremely obvious. But in breathing it is less obvious. It is in respect of the obvious that social questions arise. One man is better off, another worse off. Men all want to be well off—social questions arise in respect of the obvious. But social questions are not so clear in respect of the air which we all inhale. There it is not so easy to say that one man deprives another—there is a little truth in it, but not very much. In the case of our lower body we differ entirely from the earth. In the matter of breathing we are more like the earth, our breathing is performed almost unnoticed. But in fact we are all the time absorbing iron through our hearing—not only do we hear—we are absorbing iron in a very fine state. Through the eyes we absorb light and other substances too. This can be discovered from those people who are lacking in these substances. Through the nose in particular we take in an immense amount of substance without noticing it! With our lower body we have broken away from the earth and made ourselves free. So there we can only absorb foodstuffs created by the earth, baked and made more solid. We can take in the air because it is in the cosmos, and with our head and the senses we do what the earth does. There we receive nourishment out of the universe in the same way as the earth itself. The head is not formed spherically without reason; it deals with the universe just as the earth does. Only down below gravity enters, there the human body is developed according to the earth; physical hands—this gravity draws downwards. Gravity has not such an influence on the head; that remains spherical. So there we must pass from the visible to the invisible. One must say: The soles would die in spite of feeding on fish and crabs—for they only eat these for the sake of the pale, flat under-body—if they were not to take in what comes from the universe through having made themselves one-sided. These are the fine, the delicate connections through which one looks into the laws and secrets of the cosmos.

This is what Spiritual Science must call attention to again and again, namely, that one must learn to know the true laws, not through crude superficial observation but through fine and delicate perception.

Automated Translation

Automated Translation

You must not expect that these four lectures can be a substitute for those which were planned for Munich. [It had been Dr. Steiner's intention to give a course of lectures on the theme ‘Occult Reading and Occult Hearing’ in August 1914, after the production of a new Mystery Play, but this was prevented by the outbreak of the War.] I will try to give a brief outline of what was to have been the content of the Munich lectures but the most important and essential information that was to have been given there must be reserved for less turbulent times. I am astonished to find certain people thinking that the strenuous efforts required for giving very important teachings of Spiritual Science—as was intended in Munich—can be applied in times such as those in which we are now living. But it will be realised one day that this simply is not possible, that the highest truths cannot be communicated when storms are raging. As far as my theme is concerned, I will give a course of lectures on it later on, when karma permits, in substitution for what was to have been given in Munich. But in view of the desire to hear something about this subject, I will try to meet this wish as far as is possible at the present time.

The essential findings of Spiritual Science are acquired through occult reading and occult hearing. We hear something about the methods by which the spiritual investigator reaches his experiences, when he speaks of the actual processes of occult reading and occult hearing. Absurd theories still prevail at the present time about the way in which results are obtained in Spiritual Science. Before I pass on to the central theme I will speak of a trivial matter—trivial, that is to say, in comparison with what our stream of spiritual life would like to attain. A certain modern Professor wrote a review of my book Theosophy. This review was published a few years ago, and the author was obviously irritated most of all by what is said in the book about the human aura, about thought-forms and so forth. Among many things that I will not mention here, this review also contains something that is absolutely comprehensible from the point of view of a typical thinker of the present day. It is said that if there is anything in these statements about the aura and thought-forms, some of those who can see thought-forms should subject themselves to an experiment. There would have to be an experiment where a number of those who claim to be able to see such things stand in front of others who have certain thoughts and feelings, and then the former should be asked: ‘What do you see in these people standing or sitting in front of you?’ Then—according to the reviewer—these so-called occultists should state what they have observed, and the others should confirm that they had actually had these thoughts and feelings. If the seers' statements all tallied with each other, then they could be believed.

Let me say here that there is nothing more natural than this argument. Any thinker schooled in modern natural, science must use it because it inevitably appears to be completely reasonable. Nevertheless, one thing holds good. The Professor who said this had certainly read the book before writing his review. We must assume this at any rate. As the review gives the impression of honesty, we can certainly assume it. But he could not read it in the real sense because, comprehensible as it is that the objections should be made as long as there is no knowledge of the truths contained in the book, it ought also to be comprehensible that such objections would not be brought forward if the book had been read with understanding. With these words I am saying something that will be considered outrageous by every normal scientific thinker of to-day—he will think it outrageous because it must inevitably be incomprehensible to him; he simply cannot understand it. Among the things to be found in that book, there is also the following.—It is said that if the seer really desires to look into the spiritual world and see the truth, he must, above all, practise a self-education which enables him to penetrate into things with absolute selflessness, to silence his own wishes and desires in face of the spiritual world. Yes, but if five or six people are brought together in order to make an experiment according to the methods of natural science, as is demanded, those four or five people start off with the wish to reach a certain result—as a matter of fact a result that is demanded by science itself. The whole thing is arranged as happens when there are desires and wishes in ordinary life—which is just what should be avoided. It is obvious that every true impression of the spiritual world will be eliminated by such an experiment. For this experiment is arranged entirely according to the thinking of the physical plane and it is just these thoughts of the physical plane that must be overcome, together with all the desires and wishes connected with them. It may be said that it is a question of being passive. Certainly—but such conditions cannot be arranged from the standpoint of the physical plane and with the methods of the physical plane. They must be arranged only from the standpoint of the spiritual world and with the methods of the spiritual world.

First of all, the matter in question would have to lie in the spiritual world itself, not in the brain of a curious professor. The intention would have to emanate from the spiritual world that human beings who are seers here on the physical plane should experience something of the thoughts and feelings of other human beings; through the karma of the spiritual world a handful of people would have to be brought together—brought together, not by a professor but as if through a nexus of destiny. Then, from the other side, the seers too would themselves have to be brought together by karma. Again, from out of the spiritual world the feelings and so forth within the individuals would have to be revealed to the various seers. If the experiment could be arranged in this way it would undoubtedly succeed.

If anyone reads my book Theosophy with real understanding, he will know that what I have just said is a self-evident truth of the spiritual world but that such procedures are not possible in our age. And one has, after all, to reckon with this fact.

Because the review in question showed me that people are not able to read the book with sufficient understanding to discover such a thought by themselves, in the sixth edition—the proofs of which I am now correcting—I have added what I have just told you. One of the essentials in a book that has grown out of Spiritual Science is that one not only assimilate its actual contents—that is of minimal importance—but that having read it a change shall have taken place in thinking and feeling; standards and judgments otherwise applied in the everyday world should have progressed. The difficulty still standing in the way of understanding books on Spiritual Science is that people read them just as they read other writings and imagine that their contents can be absorbed in the same way, whereas the truth is that something will be changed within us when we have understood a genuinely occult book. It is therefore quite understandable that genuine occult books are rejected by most human beings to-day. For what ought to take place in someone who reads such a book at the present time? He takes the book ... and he is clever ... as everyone is clever to-day. He considers that he is capable of judging the contents of the book, and he is convinced at the outset that there can be no better judge of that book than himself. And now, after having read it, is he supposed to learn to judge differently? Of course, he cannot do so; he is clever already and has impeccable judgment! He does not admit that there is anything to change in his power of judgment. Needless to say he will realise nothing of the basic trend and intention of the book. At most he comes to the conclusion that he has learnt nothing from its contents and that it is all so much juggling with words and concepts. It must necessarily be so if he does not constantly have in mind the basic principle of Spiritual Science which is that in any circumstance, no matter how trivial, after reading a genuine book on Spiritual Science, a different kind of perception and judgment of the world must arise.

There is one essential to be remembered if the words ‘Occult Reading and Occult Hearing’ are to mean anything to us. We must, as it were, say farewell to the ordinary kind of thinking, the ordinary judgments applied to the physical world. I have often emphasised that one must, of course, remain a reasonable human being. Although a new kind of judgment, of thinking and of feeling must be acquired for the spiritual world, healthy judgment as regards the events and beings of the physical plane must be maintained. That goes without saying. But there is something that is necessary for the higher worlds and does not hold good for the physical plane. I will start from an experience that is certainly familiar

On the physical plane we are accustomed through our thinking, feeling and willing to relate ourselves to that plane. When we think, we create for ourselves mental pictures of the things and beings of the physical plane and the processes connected with then. Anything of which we opine that it is present in space or takes place in time, we thereby make into our own spiritual property. We learn, through our mental pictures, to know something. It is the same with feeling. We confront some object—for instance, we delight in a rose; we take the rose into our world, into our feeling, into our own soul. We make something that goes out as an impression from the rose and works upon our soul, into our own inner possession. In willing, we incorporate into the external world something that is contained in our intention. Relationships between ourselves and the external world are clearly evident when we observe our behaviour and conduct on the physical plane. Nothing we thus apply in acts of thinking, feeling and willing, nothing we do when we enter into relation with the outer world through the physical body, serves us in the remotest degree—in the form in which it is practised on the physical plane—for getting to know anything of the higher world. Whatever helps us for example, to know something about the physical world, whatever we apply in the form of feeling or thinking in order to know about the things of the physical world—this can serve only as preparation for spiritual-scientific investigation.

Let it be remembered, therefore, that in the physical world whatever we do in thinking, feeling and willing in order to have some knowledge of that world or to do something for it—all this serves only as preparation for knowledge of the higher worlds. Whatever we may think about something belonging to the physical world, no matter how astutely, gives us no knowledge of the higher worlds. Through thinking our soul is merely prepared, merely trained in such a way that it gradually becomes capable of penetrating into the spiritual worlds. And the same applies to willing and feeling in connection with things of the physical world. In order to be doubly clear, let me say this. A learned researcher, through his scientific methods, gets to know something belonging to the external world. When he has investigated it he is wont to say: I know this and that belonging to the external world. This kind of investigation, this kind of thinking, does not help him in the very least to penetrate into the spiritual world. His thinking and investigation are of significance only because they exercise the powers of his soul. The effect, as far as penetration into the spiritual worlds is concerned, is that through this thinking and investigation the soul becomes more capable of living its own life, of activating its own forces. The activities that are normally carried out in the physical world are of use for spiritual-scientific investigation only as an education of a man's own soul.

I will choose still one more comparison to make the matter clearer. Suppose someone is a carpenter; he has learnt carpentry and intends to make furniture. In his work as a carpenter he makes certain pieces of furniture and continues to do so for many years. This is his job. But something else happens as well; he becomes more skilful, his manipulations more effective; he acquires something else, inasmuch as his own organism becomes more skilful. This is a kind of supplementary achievement. It is the same with spiritual activities. If, as a botanist, I think and make great efforts for years in the sphere of botany, that is all to the good, but as well as this my mind becomes more flexible. That is also of help. I am better ‘drilled’ than I was some decades ago. Please do not take the expression in its ordinary trivial sense, if I say that the spiritual scientist must have been previously ‘drilled.’ He must use his drilling to make his spiritual powers more mobile, more flexible. Then, when everything that is otherwise practised in the world is placed directly in the service of self-education as happens in meditation and concentration, in the exercises that are given for the purpose of penetrating into the spiritual world—we duly prepare ourselves for this. Please take the words, ‘we prepare ourselves,’ as something infinitely important, for in reality we can never do anything more than prepare ourselves to enter the spiritual world; the rest is an affair of that world itself; the spiritual world must then come to us. It will not do so if we remain in the usual state of human beings on the physical plane. Only when we have transformed our soul-forces in the way indicated can we hope that the spiritual world will come to us. It cannot be anything like investigation in the physical world, for then we go towards the things we are investigating. We can only prepare so that when the spiritual world comes towards us, it will not escape us, but make a real impression upon us.

It must therefore be said: All that we can do to develop the capacity for spiritual investigation is to prepare ourselves worthily, in order that when karma wills that the spiritual world shall confront us, we shall not be blind and deaf to it. We can so prepare ourselves, but the manifestation of the spiritual world is an act of grace by that world and must be thought of as such.

And so to the question: How can one succeed in penetrating into the spiritual world?—the answer must be: We must prepare ourselves by adopting every measure that makes our actions more skilful, more mobile, that trains our thinking, makes our feeling and perception more delicate, more full of devotion. And then: Wait, Wait, Wait! That is the golden rule—to be able to wait in restfulness of soul. The spiritual world does not allow itself to become accessible in any other way than this: individuals must make themselves worthy of it and then develop a mood of expectation in restfulness of soul. That is the essential. We acquire it in the way I have described in detail in my books, by making ourselves ready to receive the spiritual world. But we must also acquire that absolute restfulness of soul which alone makes it possible for the spiritual world to approach us.

In lectures I have used the following example. In the physical world, if we want to see something we must go to it. Those who want to see Rome must go to Rome. That is quite natural in the physical world, for Rome will not come to them. In the spiritual world it is just the reverse. We can do nothing except prepare ourselves through the methods described, in order to be worthy to receive the spiritual world: we must acquire restfulness of soul, poise where we stand ... then the spiritual world comes to us. We must wait for it in restfulness of soul—that is the essential. And this that comes to us, where is it? Of this too I have often spoken and will speak of it merely by way of introduction so that we may have a good foundation upon which to proceed.

You are all familiar with our anthroposophical literature. Where are the Elemental Beings, where are the Beings of the higher Hierarchies? They are here, everywhere—just where the table is, where the chairs are, where you yourselves are—they are around us everywhere. But in comparison with the things and processes of the external world they are so ethereal, so fleeting, that they escape the attention of men. Men pass unceasingly through the whole spiritual world and do not see it because through their constitution they are still unprepared for it. If you were able to enter the spiritual world, as is the case at night when you are asleep, you would realise that consciousness is so weak that in spite of the fact that man is in the spiritual world from the time he goes to sleep until he wakes, his consciousness is too dull to perceive the spiritual Beings who are around him. He is in the spiritual world the whole night long, he is within this delicate, fluctuating world, but he is not aware of it because his consciousness is too dull.

What must happen in order that man can learn to be aware of this world in which he is really living all the time? Here we have to consider something very important. Above all, we must keep the following in mind. I have tried to describe it more precisely, for the public as well, in the last chapter of the book Riddles of Philosophy. I want to see whether a few individuals who are not in the Anthroposophical Movement are capable of understanding it.

How does external perception come about? As you know, people generally think—especially those who imagine themselves to be very clever—that external perception arises because the objects are there and then man, inside his skin, receives impressions from the objects; they suppose that his brain (if they think materialistically) produces inner pictures of the external objects and forms. Now that is simply not the case; the facts are quite different. The truth is that the human being is not by any means confined within his skin. If someone is looking at a bunch of flowers, then with his Ego and astral body he is actually within it, and his organism is a reflecting apparatus which reflects it back to him. In reality you extend over the horizon which you survey. In waking consciousness, you are also rooted, with an essential part of your Ego and astral body, in your physical and etheric bodies. The process is as I have often described in lectures. Let us assume that here are a number of mirrors. As long as you walk through space and have no mirror, you do not see yourself, but as soon as you come to a mirror you do. The human organism is not the producer of what you experience in your soul, it is only the reflecting apparatus. The soul is united with the bunch of flowers outside. That the soul may be able to see the flowers consciously depends upon the eye, in unison with the brain-apparatus, reflecting back to the soul that with which the soul is living. Man does not perceive in the night, because when he sleeps he draws out what is within him all day—his Ego and astral body. Therefore, the eyes and brain cease to reflect. Going to sleep is just as though you had a mirror in front of you—you look into the mirror and see your own face; take the mirror away, and all at once your face is no longer there!

And so man, with his being of soul-and-spirit, is actually within that part of the world which he surveys; and he sees it consciously, because his own organism mirrors it back to him. In the night this reflecting apparatus is not there, and he sees nothing. We ourselves are the part of the world which we see; during the night that part of the world is withdrawn.

One of the worst forms of Maya is the belief that man remains firmly within his skin. He does not; in reality he is within the things he sees. When I am confronting a human being, I am within him with my astral body and Ego. If I were not to confront him with my organism I should not see him. The fact that I can see him is due to my organism; but with my astral body and Ego I am within him. The failure to realise this is one of the most dangerous results of Maya.

In this way we can form an idea of the nature of perception and experience on the physical plane.

And what about the spiritual world? If we want to experience that of which I have said that it is so fleeting, so mobile compared with the processes and things of the physical world that although we live within it as within the coarse objects of the physical world, we do not experience it because it is too tenuous—if we want to experience this fluctuating, ethereal reality, then our ordinary Ego, the bearer of our individuality, our egoity, must be damped down, must be suppressed. In true meditation this is what we do. What is meditation? We take some content, or mental picture, and give ourselves over entirely to it. We forget ourselves and suppress the egoity of ordinary waking consciousness. We exclude everything that is connected with the egoity of waking consciousness. Whereas we are accustomed to apply egoity on the physical plane, we now suppress it. Instead of living in the physical and etheric bodies, we gradually succeed, by suppressing egoity, in living in the astral body only.

Please note the essential point here. When we meditate or concentrate, our primary goal always is to suppress our egoity. This egoity must not transmit physical experiences; we try to suppress it, to press it into the astral body. When it is in the astral body it is not, to begin with, reflected in the physical body.

When you look at this bunch of flowers, you are, in reality, within it. The physical body is a reflecting apparatus and you see the bunch of flowers because the physical body mirrors it to you. If you suppress the Ego with its egoity, then you will be living within the astral body. And the astral body is so delicate that you can perceive the fleeting things of the external world consciously; but they too must first be reflected if you are to see them in reality.

There are many among you who faithfully and sincerely devote yourselves to meditation. Thereby you succeed in suppressing the everyday egoity, and experience in the astral body begins. But reflection must first take place if you are to have conscious experience in the astral body. There are numbers among you who through meditation have already reached the stage of living in the astral body. But now it is a matter of reflection, of mirroring. And just as in ordinary life the physical body must reflect what we experience, so, if we want to perceive consciously in the spiritual world, the experiences of the astral body must be reflected by the etheric body.

But what happens when a man's experiences in the astral body are actually reflected by the etheric body? Something happens of which we must realise, above all, that it is absolutely different from sight in the physical world. Things in the spiritual world are not as convenient as they are in the physical world. Even a bunch of cut flowers is a self-contained object; it remains as it is. We can take a bunch of flowers home and have pleasure in it, put it in a vase and so on. We expect nothing else when the bunch of flowers is there in front of us. But this is not by any means the case with the astral experiences that are reflected to us by the etheric body. Everything there lives and weaves; nothing is still for a single moment. But the essential thing is not how it appears in the reflection. The essential thing about the bunch of flowers is what it actually is, at the time. I take the flowers and I have them. When something is reflected to me by the etheric body, I cannot take it as it is and be satisfied with it. For it simply is not what it appears to be.

Understand me well, my dear friends. For this too I have often used the following analogy. Suppose there are a few strokes here (on the blackboard) let us say B ... A ... U. Now if I could not read when these signs are in front of me I should simply say: ‘I see a few strokes like this which, when joined, form a peculiar pattern.’ I cannot take this home like the bunch of flowers and put it in a vase! If I were to take what stands there, the word BAU (building) and put it in a frame, then I have not got what is essential. What is essential is the actual building outside somewhere. I express the building through these signs, and I merely read the essential thing, in the signs.

On the physical plate the essential things are actually there, in front of me. In ordinary reading I have not the essentials; I have signs for them. So, it is with what I experience in the astral body which is then reflected in the etheric body. It is correct only if I take it as so many signs, realise that these signs mean something else and that it is not sufficient simply to look at what is reflected and assume that it is the essential thing. It is not the essential, any more than the word BAU is the actual building. The essential thing is what these signs mean. First of all, I must learn to read them. In the same way I must learn to read what, to begin with, I perceive in the spiritual world—simply a number of signs which express the truth. We can acquire knowledge of the spiritual world only by taking what it presents to us as letters and words which we learn to read. If we do not learn this, if we think we can spare ourselves the trouble of this occult learning to read, it would be just as clever as a person taking a book and saying: There are fools who say that something is expressed in this book, but that is no concern of mine. I can just turn over the pages and see fascinating letters on them. Such a person simply takes what is presented to him and does not trouble about what is there expressed.

If what I have just said is ignored, one comes into an entirely false relationship to the spiritual world. The essential point is to learn to read and interpret what is perceived. We shall see in the next lectures what is meant by this reading and interpreting.

Thus, we have indications at any rate, which help us to understand the question: What is occult reading? Occult reading begins when man experiences himself in the astral body—just as in the physical world he experiences himself in the Ego—and when the experiences of the astral body are reflected in the etheric body, not as is the case in the physical world, when the experiences of the Ego are reflected in the physical body.

Something else must be remembered here. We are not, as I have also told you to-day, wholly within the objects outside us; we are not only in them with our Ego and astral body; but in waking consciousness the Ego also sends part of itself into the physical body. It is only during sleep that the Ego withdraws from the physical body. This means that in order to live in the physical world we must be able to dive down into our physical body. As regards perception and reading in the spiritual world, we realise, in the first place, that we can live in our astral body, and that things are reflected to us by the etheric body. But we must advance to the further stage of being able to live in the etheric body itself, to come down into the etheric body just as on waking from sleep we come down into the physical body. Please take note too that it is necessary to come down with the astral body into the etheric body.

When we learn to read, we learn to live outside the physical body. Just as on waking we come down into the physical body, so must the occultist, without sinking into the physical body, come down into the etheric body. Occultists call this, with reason, ‘being thrust into the abyss.’ What is necessary is that we should not be stupefied when this happens, that we should go down with consciousness and maintain our own bearings, for this descent into the etheric body is not as easy as the descent into the physical body. In very truth it is like being thrust into the abyss. Man's being is split into three. I have spoken of this in the book Knowledge of the Higher Worlds. Man becomes a threefold being. He cannot consciously descend into his etheric body without being multiplied in the way indicated.

When the human being lives in the physical world alone, and goes to sleep, his Ego and astral body are outside the physical and etheric bodies; his consciousness then is too dull to enable him to see the spiritual world. When he comes down into the physical body which reflects the physical world to him so that he perceives it, this too is a kind of thrust into the abyss; only it is made so easy for us that we do not experience it as a shock. But every morning, if through our exercises we progress to that stage where we can experience something in the spiritual world, if we learn to read in this condition which is like sleep that has become conscious, we also experience what it means to be thrust down, to be divided into three. If we retain our consciousness now, we are also able consciously to penetrate into the things and happenings of the spiritual world that are outside us.

Thus, we learn to live in the astral body and have our experiences reflected by the etheric body. We read as when we are reading a book. As soon as we have come down into the etheric body we become threefold. We can send out these three parts of our being—and they then move about consciously in the spiritual world. In their wanderings they then experience what we call ‘occult hearing.’ As soon as we have been consciously thrust down into our own etheric body, occult hearing begins. Now we penetrate into things in the real sense. Now we notice that what we have previously learnt to read we can actually experience.

Let us therefore repeat what has been said. Through his occult exercises man is enabled to suppress his egoity to such an extent that he learns to live consciously in his astral body. Then, gradually, the beings and happenings of the spiritual world are reflected by his etheric body. When he is able rightly to interpret this reflected world, he has learnt the art of occult reading. At a further stage, when he is able not only to read while outside his etheric body, but to awaken in the real sense in the etheric body, then he sends out the three parts of his being into the world and hears what is going on, hears its inner weaving and activity. At this stage he hears it.

Gradually he develops the faculty of occult reading and occult hearing in such a way that something quite definite is associated with the experience. He succeeds in actually penetrating to the reality of things. For what transpires on the physical plane is not the reality, indeed it is not! Simple contemplation shows us in every region and corner of the world that what we experience in our environment is not the reality, that we attach a false meaning to everything. Someone once said to me on the banks of the Rhine: ‘There is the ancient Rhine.’ It was a beautiful, deeply felt saying. But what, in reality, is ancient in the Rhine? Certainly not the water that one sees flowing by, for the next moment it is no longer there. It shows clearly enough that it is not what is ancient. Ancient, at most, is the hollow that has been burrowed out in the soil, but that is not what is meant when someone speaks of ‘the ancient Rhine.’ What is it, in reality, that is designated by the phrase, ‘the ancient Rhine?’ If one says ‘the hollow’ ... well, there are hollows in the sea-floor too, and also streams. When the Gulf Stream flows through the ocean, not only is the water different at every moment but the hollow too is different. Nothing is permanent in the Physical, nothing whatever. It is the same with the whole physical world. Your own organism is only a stream: the flesh and blood you have to-day was not yours eight years ago. Nothing is real in the Physical, everything is in flow.

To speak of ‘the ancient Rhine’ has meaning only when we are thinking of those elemental Beings who actually have their life in the Rhine, when we are thinking of the elemental River God Rhine—a spiritual Being who is truly ancient. Only then have we said something that has meaning. We must mean the words ‘ancient Rhine’ in a spiritual sense, or we are talking thoughtlessly. It is profoundly true that we penetrate to spiritual realities only when we are guided by the spiritual world. It is then that we penetrate into the true realities. That we do indeed penetrate into these realities will be clear when we describe the details of occult reading and hearing—as far as is possible—in the lecture tomorrow.

Yesterday we were trying to describe in accordance with its inner nature an extraordinarily important fact in the evolution of man; we tried to describe it from an unfamiliar point of view, but one of outstanding significance. Let us briefly recall this. I was trying to show that a certain state of equilibrium was brought about in the evolution of Europeans because the event which was meant to happen in the year 666 of our era had been opposed by that other event known as the Event of Golgotha. I said that men are in the course of an evolution predetermined for them, in a certain sense, by those Regents of the world from whom mankind received its origin. If we follow this evolution in detail, we come to see just how the soul can take its place in any epoch into which it is born. We are living in the fifth post-Atlantean epoch, which began in the fifteenth century and will last until the end of the third and the beginning of the fourth millennium. In this epoch men are intended to enter upon the development of what we call the Consciousness Soul. All the affairs of this epoch point finally to the goal that may be termed the perfecting of the Consciousness Soul. Painful events, joyful events, events that put men to the test and events that we may call divine gifts for the blessing of mankind, all that is full of light, all that is full of shadow in this epoch—all this is meant to serve the purpose of enlightening man about himself and his connection with the world. To find his place consciously in the world and thereby to strive for what has hitherto been pervaded with so much fantasy that it has never been rightly known—to strive to reach for the first lime through self-discipline what may be called the free human personality, a real control of the will founded upon self-education: that will be the task drawing men on in this epoch. In simple terms we might say that what is thus going on has been decreed by the Divine Beings with whom man has been united since his starting-point, Beings who lead him on from stage to stage, and are opposed from two sides by those Powers we know as Ahrimanic and Luciferic Powers.

Now I said: Let us put the hypothetical case that the Event of Golgotha never happened, that no Christ decided to unite His divine destiny with that of earthly men—what would then have come about? We can never know the true facts of history if we take note only of what is apparent, for then we never achieve a real, correct valuation of events. If to-day, for example, some event prevents our undertaking something we should otherwise have done; if we are thus prevented from being next day in some place where a railway accident might have caused our death, then it cannot be said that the event in question is rightly estimated if it is merely recorded. For quite certainly this event, if we consider it only in itself, may be entirely insignificant, and yet it may be sufficient to keep us from being where death might have met us; and we cannot understand the event if we consider only what concerned us at the time. It is just because men take things so materially and intellectually, never asking what might have happened—it is just on this account that they fail to gain insight into the true value and reality of events.

We therefore ask the question: If we assume that the Christ through the Event of Golgotha had never united His divine destiny with the destiny of man, what would have happened? Now I told you yesterday that in the year 666, by reason of certain measures which would then have been possible, men would have gone through a quite different point in their evolution; that through certain geniuses who would have arisen, men would have acquired an enormous amount of great wisdom, somewhat fantastic wisdom, but all the same a great amount of wisdom. This wisdom would have had a tremendous significance, for if men—as was predetermined for them by the Divine Spirits connected with their origin—had gone on developing gradually to receive this wisdom in the normal course of events, they would have had to wait, as I indicated, for thousands of years. They will indeed receive it in a different way, because they will acquire it through their own efforts.

Thus something would have been received prematurely that men through their own exertions can acquire only in the course of a long, long time. And men would have been unripe for it. It is hardly possible to-day to picture what course history would have taken for so-called civilised mankind if this had happened. Men would have acquired an unripe knowledge out of a kind of instinct—but the instinct of genius; they would have been overwhelmed to a certain degree by this knowledge, as though paralysed, disabled by it, and their future evolution would have been cut short. They would have come to the point of acquiring the Consciousness Soul not in a natural way, as was to happen from the fifteenth century on, but artificially in the seventh century through a kind of inoculation. But the whole evolution to Spirit-Self, Life-Spirit, Spirit-Man, would have gone by the board. People would have become extraordinarily perfected as men of the earth, but they would have been shut out from all further evolution. This is what is referred to in such vehement terms in the Apocalypse, in the Revelation of John, as the appearance of the Beast. There is mentioned the number 666, which gives many scholars so much trouble to explain; they have all more or less missed the real meaning of it.

Now in order to ensure that this should not happen, and that a force opposed to it should come to the aid of mankind, the Event of Golgotha had to enter into human evolution at a prior date, after which men could receive what has flowed into their evolution through the appearance of Christ Jesus.

This is yet another point of view for judging rightly what the Event of Golgotha is in human evolution—it is something which has given the whole of Earth-evolution its meaning. Thus in order to indicate the significance of the Event of Golgotha for Earth-evolution, I have often said: If a being from another planet in our solar system—a being equivalent to earthly man but not at home on this planet—were to land one day on the earth, naturally everything on the earth would be strange to him. Such a being, if suddenly precipitated into earthly existence, would find a very great deal that he could not understand; but one thing he would understand. If you took this being—wherever he came from—and showed him Leonardo's “Last Supper,” pointing out the action of the Christ, he would in his own way get some feeling for the meaning of the earth. You might show him also what the earth has in the way of natural products, or the wide range of works of art—he would understand only what is in any way interwoven with the destiny of Christ Jesus. What I mentioned yesterday is drawn entirely from spiritual perception. Spiritual perception alone can be a guide to the important facts of human life to-day. Through supersensible perception of that which is fulfilled in the course of time, this polarity is revealed between the year of the birth of Christ Jesus and the year 666. But now let us look in external history for knowledge of this; let us ask external history if anywhere it confirms that such a thing has actually happened.

Now as ordinary scholarship does not know much of these things, it has never in its chronicles taken a great deal of notice of the relevant events. But when we know the truth, we find that even external history can lead us to these events, and that they then throw light on the most important matters. Here in life certain things happen, and behind these things there is the same spiritual world. Anyone who is aware of the connections knows how one or other event is related to its spiritual background. For anyone who is studying how modern man has emerged from the old Graeco-Latin cultural evolution, and looks only at the external facts of history, a very great deal remains problematical. It is from the inner connections that light comes.

Just take the event, of very little interest to ordinary people, but all the same an extraordinarily significant event—take the event of the year 529, when the Emperor Justinian prohibited the further functioning of the Greek schools of philosophy—those schools which were the shining light of antiquity. So all the scholarship of olden times which had been drawn into the Greek schools of philosophy, and had produced an Anaxagoras, a Heraclitus, and later a Socrates, a Plato, an Aristotle—all this was swept away in 529 by a decree of the Emperor Justinian. True, it is possible to gain from history some idea of why Justinian swept away the old knowledge in Europe; but if we reflect honestly upon these matters, we shall remain dissatisfied with any of the explanations given. We fed the working of unknown forces. And it is strange that this event coincides—not exactly, but historical facts often appear to belong together when they are looked at from a later time—this event ties up with the expulsion of the philosophers from Edessa in the year 489 by the Isaurian, Zeno Isauricus. So from the most important places of that world the most learned men were driven out. And these men, who had preserved the ancient wisdom that had not yet been influenced by Christianity were obliged to wander forth. They fled to Nisibis, journeyed then to Persia and founded the Academy of Jundí Sábúr. (See note at end of lecture, p. 103.)

Now even among philosophers very little is said about this Academy of learning at Jundí Sábúr. But unless one has some knowledge of the character of this Academy, founded by those who had belonged to the ancient schools of learning, nothing about the whole evolution of modern humanity will be understood. For this ancient learning, carried over into Persia by the sages whom Justinian and Isauricus had banished, provided the basis for an enormously significant teaching which was given out in the seventh century at Jundí Sábúr. It was in Jundí Sábúr that Aristotle was translated. And the remarkable thing is that Aristotle (whose works might otherwise have been completely lost) had first been translated into Syrian, in Edessa, by those very men of learning who were later driven out by Zeno Isauricus. The Syrian translation was brought to Jundí Sábúr, and there translated into Arabic.

This rendering of Aristotle from the Greek into Arabic, by way of the Syrian language, indicates something very remarkable. Anyone who has an insight into the transformation that thoughts undergo when they are translated into another language—or when an attempt is made to translate them—will be able to grasp how, to put it hypothetically, a certain intention could have gone into presenting, not Aristotle the Greek, but the Aristotle who made his way into Arabic through the Syrian. Thus it came about that Aristotelian concepts were imbued with an Arabian light, thrown over them by the remarkable souls of the Arabians of that time, in whom the keenest thinking was united with a certain visionary capacity—a capacity, however, which took its course on logical lines and rose to actual perception. And so, in the light of this characteristic teaching, an impressive world-outlook developed in Jundí Sábúr during the seventh century.

What I have been referring to is not an imaginary event, nor something that never took place on earth; it was in Jundí Sábúr that the teaching I spoke of yesterday was given—a teaching which in its essential nature forms the greatest imaginable contrast to all that has developed from the Event of Golgotha. And it represented a definite endeavour by the sages of Jundí Sábúr. This endeavour—just as I told you yesterday—was on behalf of an all-embracing knowledge which was meant to replace the exertions of the Consciousness Soul. It would have made of man a mere man of the earth and would have shut him off from his true future—his evolution into the spiritual world. Men of wisdom would have arisen, but materialistically thinking men, men entirely of the earth. They would have been able to see deeply into what was spiritual and supersensible in the earth, but they would have been cut off precisely from the evolution intended for man by his creators—the evolution to Spirit-Self, Life-Spirit, Spirit-Man. Whoever has any inkling of the wisdom of Jundí Sábúr will indeed regard it as in the highest sense dangerous for mankind, but also as a phenomenon of great power. And the intention was to deluge with this learning not only the immediate vicinity but the whole of the then known civilised world—Asia, Europe, and everywhere.

The preliminaries for this were prepared. But the influence that was to have gone out from Jundí Sábúr was deadened, held back by retarded spiritual forces, which were nevertheless connected—although they form a kind of opposition—with the outflow of the Christ Impulse. Through the appearance of Mohammed and his visionary religious teaching, there was a deadening of the influence that was meant to go out from Jundí Sábúr. Above all in those regions where it was wished to spread the Gnostic wisdom of Jundí Sábúr, Mohammed took the ground from under its feet. He skimmed the cream off it, and so the Jundí Sábúr influence was left to trail behind and could accomplish nothing in face of what Mohammed had done. Here you can see the wisdom in world-history; we come to know the truth about Mohammedanism only when, in addition to other things, we know that Mohammedanism was destined to deaden the Gnostic wisdom of Jundí Sábúr, to take from it the strong Ahrimanically seductive force which would otherwise have been exercised upon mankind.

However, this wisdom of Jundí Sábúr has not entirely disappeared. We must follow attentively the evolution of mankind from the seventh century up to our own time, if we are to understand what has happened in connection with the Gnostic movement of Jundí Sábúr. The eminent teacher, whose name is unknown, but who was the greatest opponent of Christ Jesus, failed to achieve his purpose—the purpose of the teaching he gave to his pupils at Jundí Sábúr—but something else was achieved. Careful studies, however, are necessary in order to recognise what this was.

The question may be asked: How has it really come about that our present science has arisen, with its particular method of thinking? What I am now about to say is not unknown to conscientious historians. This present scientific method of thinking, as I described it for you yesterday, has not developed in a direct line from anything in Christianity—no, in reality it has nothing to do with Christianity as such. It is possible to trace step by step, from decade to decade, how the Gnostic wisdom of Jundí Sábúr—certainly in a deadened form—spread over Southern Europe and Africa to Spain, to France, to England, and then over the Continent by way of the monasteries. We can trace how the supersensible is driven out and only the sense-perceptible retained; we can trace the tendency, as it were, the intention. And that which arises from the deadening of the Gnostic wisdom of Jundí Sábúr is Western scientific thinking.

In this connection it is particularly interesting to study Roger Bacon—not Bacon of Verulam but Roger Bacon. Although he was a monk—not, however, looked upon very favourably by his colleagues—we can see how the Gnostic wisdom of Jundí Sábúr flowed into him. So little do men to-day know of the sources of what is working in their souls that they imagine they have a scientific thinking free from prejudice, whereas this “impartial scientific thinking” derives in fact from the Academy of Jundí Sábúr.

It is not true that the findings gained from spiritual vision are incapable of corroboration; but we have to set about it in the right way if in the life of outward experience we are to show how what is brought from the spiritual actually emerged. In the near future these considerations will be of extreme importance. For if men wish to extricate themselves from the confusion of to-day, the confusion of recent years, they will have to see the past in its true colours. The fact that to-day they are inclined to look at everything from a scientific angle has nothing directly to do with Christianity; it is the result of the conditions I have been describing. Thus in the evolution of Western culture we have these two forces, these two streams—on the one hand the Christian stream, on the other hand the stream that has so deeply influenced Western thinking, and can in fact be studied when we examine the spiritual life of the Middle Ages.

This spiritual life of the Middle Ages is studied very one-sidedly. But go and look at the pictures which were painted about the way in which the Schoolmen behaved towards the Arabian philosophers; see how in the sense of Western Christian tradition the Schoolman is shown standing there with his Christian doctrine and preparing to tread the Arabian men of learning under foot ... over and over again this same passionate theme, the treading under foot of the Arabian men of learning by the force of Christ. Look at this in the pictures arising from the Christian tradition of the West, and you will understand how there lives in these pictures the passionate wish of the Middle Ages to set Christianity in opposition to all that sprang originally from the enmity of the Academy of Jundí Sábúr towards the Christ; all the passionate feeling about the Arabian learning and its spreading over Europe, right up to the time of Maimonides Ramban and Avicenna—everywhere we find the echo of what I have been describing. But just think—man was intended, aided by the Mystery of Golgotha, to find the Consciousness Soul out of his personality, and then to rise further to Spirit-Self, Life-Spirit, Spirit-Man. The purpose of the genius of Gnostic learning, however, was that man should receive something through direct revelation, without needing from the fifteenth century onwards to develop his Consciousness Soul. He was to acquire as a revelation of genius all that otherwise he would have had to find through his own personal capacity, in conjunction with the divine-spiritual Beings appointed for him, among whom even Christ Jesus belongs. The thoughts of men such as Averröes, who had acquired the Gnostic wisdom of Jundí Sábúr in its deadened form, were focused upon this. Who would ever really understand, on reading the foolish, disconnected information given to-day in school-books about Averröes, why this Spanish-Arabian man of learning said: “When a man dies, it is only the substance of his soul that flows into the universal spirituality. Man has no personal individuality; all that is soul in separate men is merely a reflection of the one universal soul.” Why did he say this? He said it because it is part of the Jundí Sábúr wisdom, which told people not that each individual is to develop the Consciousness Soul, but that the wisdom of the Consciousness Soul was to come to them as a revelation from above. Then it would have been an Ahrimanic revelation, and the content of the Consciousness Soul would have really merged into monism, with the individual consciousness becoming merely semblance. Everything that lives in the cultural evolution of the West is illuminated when things are considered spiritually. Now we must ask ourselves over and over again, first: How can this evolution of the Consciousness Soul come about?—for it has to come about; and secondly: What prevents men to-day from turning to Spiritual Science, which alone can show them the way to the Consciousness Soul?

Now yesterday I explained to you how the knowledge of nature—of which modern man is inordinately proud—leads to conceptions that do not reflect nature, but only its ghost. What men know of nature is not the truth; it is a ghost, and related to the reality of nature in the same way that a ghost is related to reality. But scientists are not aware of the ghostly nature of their knowledge, nor are they aware that what they know as Man is not Homo but Homunculus. Now the course of human evolution, which in its present character began during the fifteenth century and will continue to the middle of the fourth millennium, will be such that man will have increasingly to discern what he is really striving for in, let us say, his knowledge of nature, and how far he approaches reality with this knowledge. He will have to strive for knowledge and he will have to avoid the obstacles that meet him on the way. The most important obstacles—we have already described them from a certain point of view but we will call them up again before our souls—arise because in our scientific age, which is a child of the Academy of Jundí Sábúr, man pursues a ghostly knowledge, for he forms conceptions about nature from which all that is spiritual has departed. And we may ask—Why docs he do this?—for then we shall gain some idea of what man has to overcome. Why, then, does man unconsciously want this ghostly knowledge of nature and why is he so proud and overbearing about it? Why?

My dear friends, the moment we recognise, recognise fully, that this knowledge gives only the ghost of nature, we feel impelled to press on to the true reality behind the ghost; then we want to have nature in her reality. We might indeed characterise our scientific world-outlook also from the following aspect, and say: This scientific world-outlook arrives at ghostly conceptions, and is satisfied because it believes it then has conceptions about real nature. It goes on to invent all kinds of concepts, atoms, molecules and so on, which as you know do not exist and are mere inventions. It also invents all sorts of laws, such as the conservation of energy, the conservation of matter, which in fact do not exist. It looks for all kinds of hypotheses for what has no existence, for what it conceives of in a ghostly way in accordance with these natural laws. And why does it do all this? It is because the secret fear we have already mentioned makes itself felt immediately in the deep places of the soul; but the man concerned knows nothing of this fear because it is unconscious—I might even call it cowardice. For what would happen if he found courage enough to say: “You want a concept of nature, not the ghost of nature? Then you must press on to the reality.”—But then one will not find atoms, or molecules, or the concepts of Oswald or Haeckel; then one comes to Ahriman and his hosts! And it all becomes spiritual. Anyone who makes his way through true natural science to reality discovers Ahriman. But men are afraid of this, for they think they are falling into an abyss if, when they are seeking solid matter, there is in truth nothing, and they find spirit there. For the Spirit who is revealed is one to whom we cannot pray; we must protect ourselves against him and meet him in full consciousness.

Truly it is no arbitrary act to place the Christ in our sculptured group together with Ahriman and Lucifer; it is because this grouping is connected with the deepest problems of our present life, and because man must be fully aware of these matters. Our natural science is a ghostly one, must be ghostly, as long as we have not the courage to look for the spiritual in nature—but then we find Ahriman. And our knowledge of the soul does not give us the real soul, only an image of the soul. Strictly speaking, we get no more than this image from what is taught to-day in academies and universities as psychology. And this image blinds us to the reality; for were man to investigate further the path on which this image arises, then Lucifer would show himself. He is the next spiritual Being to be found.

Indeed, anyone who can really get through to what remains to-day of the intended knowledge of Jundí Sábúr, even though it has been blunted in the course of history, will find that these methods lead to a very exact knowledge of Lucifer and Ahriman. And they were indeed meant to lead only to Lucifer and Ahriman, and not to the guidance of mankind by Christ Jesus.

Now this is something that was felt by the medieval Scholastics who wanted to tread the Arabian men of learning under foot and always saw themselves in this attitude; and it was felt on account of its connection with the deepest evolutionary impulses of mankind. What was to have been revealed to man by Ahrimanic intervention—instead of his having to secure it by his own efforts during the course of centuries—would have been a highly dangerous wisdom because of its connection with three things. Man is on the way laboriously to acquire this wisdom through the Consciousness Soul, but at that time, in the seventh century, it was to have come to mankind in the way I have described. It is not a forbidden wisdom for man, but a wisdom he was meant to strive for under the guidance of the Christ Impulse. Now the three things to which the wisdom is related are, first, the nature of birth and death. We have said a good deal about birth and death, and from the way we have spoken of them you know it is only by supersensible knowledge that man can master birth and death. Through the fact that man is born, and dies, the supersensible makes its appearance in the world of the senses. Birth and death remain riddles for those who try to grasp them merely from the point of view of the senses, for they are not sense-phenomena. To regard them as sense-phenomena is not in accordance with truth; the truth is that they are supersensible events. When, however, we try to investigate the mysteries of birth and death supersensibly, with real observation, certain accompanying phenomena make themselves known. Above all there appears the accompanying phenomenon which makes us realise that as we live here in the sense-world, we have only an apparent life of soul. In the West, men have struggled against this truth for centuries. You can follow their struggles in my book Vom Menschenrätsel, where I speak of it right at the beginning. But there I had to express myself more cautiously, for these things still cannot be given to the outer world to-day; they are still considered paradoxical. You know how the whole Western world has come under the influence of the proposition formulated by Descartes, but really going back to Augustine: Cogito ergo sum—I think, therefore I am. Men believed that in thinking they were laying hold of the reality of the soul. The proposition would have to run differently if we wished to establish the truth about man as he lives in the world of the senses. We should have to say: I think, therefore I am not. For the moment we begin simply to think, the moment we develop purely inward thinking, we are no more. What is then within us? This is certainly a very complicated phenomenon, but by tomorrow it will have become clear to us.

Let us take this to be man's life (diagram), and this to be

what throughout life he experiences as a conceiving, thinking being. Then this (red) is merely an appearance, running from birth to death like a hollow reed, for the truth lies further back. The truth is there before birth, or let us say before conception; in the supersensible spiritual world is our reality; and at the boundary where we enter the world of the senses only the image of us is allowed through. We are only an image of our life before birth, or before conception. The truth is not that something now living is speaking to you; only the images of it have been allowed to pass through. The truth is that what was in the spiritual world continues to speak to-day. We are not eternal because we go on existing, but because we are still to-day what in truth we were before birth or conception, and it is this which speaks into the present. Through having been drawn down into bodily existence, we have really become an illusory appearance of our essential being for the term of our earthly life. “I think, therefore I am not”—philosophy from Augustine to Descartes has sought to spread darkness over this profound truth. People will never gain knowledge of the mysteries of birth and death while this darkness prevails. For they ask: “When did the soul have its beginning?” “At birth.” “When does it cease?” “At death.” If we recognised the supersensible truth we should speak differently and say: When did the soul cease to unfold its life as soul ? When we were born, or conceived. When will the soul begin again to unfold its life as a supersensible being? When we die. Here on earth this life is interrupted so that not only the supersensible should work into our life, but that we may absorb what can be gained through the senses and make it part of our life as a whole. There will be no question here of a fanatical asceticism; the obvious fact is that earthly life is absolutely necessary to the whole life of man. But this earthly life is so important, and appears under the guise of materiality, precisely because our true human life as super-sensible beings ceases when we enter earthly life, and begins again when we live on after death.

The mysteries of birth and death begin to reveal themselves only when we know that we are supersensible beings, and are only the image of what we are before birth, and after death, as soul-beings. But then we must have the courage to look steadily at ourselves. If here (see diagram) there is only a hollow reed, only an image, we must find the courage to say: Do not let us be blinded by the image, but let us with full knowledge confront Lucifer. The gaining of knowledge is fruitful for life; it demands courage, inner courage. This must be repeatedly emphasised. That is one thing: knowledge concerning birth and death.

The second thing is knowledge concerning the course of our life itself. Because we look upon our relation as soul to body falsely—though the falsity is justified for the reasons you can find in my Occult Science—we have a false conception also of the course of our life. We form it on the lines of the illustration I made use of here a few days ago: you remember how I took the image of Father Rhine. Someone stands on the bridge in Basle, looks down and says: “There's the old Rhine; the old Rhine ...” yes, but what do you mean by the old Rhine? The water I see flowing there below is not old, for in the course of an hour it will be far away, and in a few days somewhere in the wide ocean; the water is certainly not old. And what you mean does not seem to be merely the river-bed, hollowed out of the earth between the Swiss mountains and the North Sea. Then what is Father Rhine, the old Rhine, so often spoken of? It is not at all a substantial thing; no substance is left once you have the idea of Father Rhine. And this is no less true of our own bodily nature. This bodily nature of ours is a continuously running stream: a destroying and renewing of the vital fluids; a destroying and renewing of the vital fluids. Nothing remains but the form, which is of spiritual origin. Substance continually pours into the form; it appears, pours itself in, is destroyed—just like the waters of Father Rhine.

Because of the illusion, the may a, that permeates the outer world, we do not see this flux of continuous dissolution and renewal which is the truth about the life perceived by the senses. We behold instead what comes to birth—the lump of flesh filled with bones and blood, which is to grow bigger until it is full-grown, and then remains so until death. This is conceived of in much the same way that Father Rhine is conceived of as a piece of water, which of course it is not; but just as we might picture a piece of water stretching from the Swiss mountains to the North Sea, and then imagine it lying there at rest in its bed, so do we form a conception of the human body. It is continually flowing, whereas we believe it to be something rigid—it is difficult to find a good word for this—a rigid something between birth and death. If we had a correct vision of ourselves, we should see the continuous flux, and could never suppose that this continuous flux has anything to do with our true being. But if we could see the underlying forces of dissolution which are continually at work there, we should acquire a knowledge of medicine, a spiritual medical knowledge which would certainly take a different form from our modern medical knowledge. You will not get the right idea of this spiritual medical knowledge if you say: “Yes, indeed—that is how illnesses would be healed!” Illnesses cannot be healed in the way men would like to-day. All we do with true spiritual medical knowledge is to keep intact the forces of healing. Genuine therapeutics would consist in so ordering life that a man would be master of the forces that bring about continuous excretion, dissolution, and renewal in his organism. We should need no drugs from the chemist if the individual man not only knew how to apply this mastery to his own person, but were so to live with his fellows that it could be accepted by the whole human race. I have often mentioned this. That is the second thing.

The third thing to be connected with this knowledge is a true natural science. What is true natural science, my dear friends? As I have often emphasised, Spiritual Science is not hostile towards natural science in its present form, but it realises that this natural science does not give the whole truth about nature; it gives only a ghost. There is no point in fighting this ghost—in our various ways we must just put up with it. It is no good thinking out a poison, like the philosopher Richard Wahle in the story I told you yesterday—even though it were a poison meant only to destroy a philosophy, a philosophical poison, nothing more. It is no use thinking out some poison to rid the world of all those who think scientifically; the useful thing is to discover how far they are right. We should say to scientists: If you were to insist on the accuracy of your research, we should entirely agree; but at the same time you ought to admit that through this research, which is accurate from the scientific point of view, you arrive at conceptions only of nature's ghost and not of nature's reality. But we have to get through to reality; that is precisely the task of this age of the Consciousness Soul. The scientist will claim that he has this or that good reason for not letting his knowledge of nature become ghostlike, to which the spiritual scientist must reply: But you are quite right to have your ghostly knowledge of nature. For if you seek any substance in nature beyond its ghost, you will be wrong; you are right only if behind the ghost you look for what is Ahrimanic, when you look for what is spiritual. You are therefore right in seeking a ghostly knowledge.—Now what I have told you about man's bodily nature takes on a decidedly ghostly character. And anyone who looks right into nature from a higher point of view beholds as a true natural phenomenon, about which he is under no illusion, a quite different phenomenon from those substantial ones commonly brought to our notice. The peculiar thing—I will say more about it tomorrow—is that in spite of everything the world at some points is always indicating the truth. Somewhere a pointer to the truth can be found, if people want to know how they should think about the reality of the natural phenomena which lie open to our senses on all sides.

What then should we be looking for? Is there anything in nature itself to enlighten us? Yes, there is: for example, the rainbow—the rainbow is a true picture of a natural phenomenon. Just think—of course you know this—if you could get to where the rainbow is, you could quite comfortably pass through it; it is brought about simply by the inter-working of certain processes. Just as spectre-like, just as ghost-like, are all the processes of nature, only this is not perceived; they are not what they appear to be to the eye, the ear, or the other senses; they are the combined outcome of other spiritual processes. We tread the earth, believing we have solid matter below us; in reality it is merely what we perceive as with the rainbow—and when we believe we are treading on firm ground it is Ahriman sending up the force from below.

Directly we get free from what is merely spectre-like, ghost-like, in natural phenomena, we meet the spiritual. In other words, all searching for so-called solid matter is really rather nonsensical. If man will only give up looking for anything coarsely material as the basis of nature—and this he will do before the fourth millennium—he will come to something quite different; he will discover rhythms, rhythmical orderings, everywhere in nature. These rhythmical orderings are there, but as a rule modern materialistic science makes fun of them. We have given artistic expression to them in our seven pillars, and so on, in the whole configuration of our Building.¹ This rhythmical order is there in the whole of nature. In the plants one leaf follows another in rhythmical growth; the petals of the blossoms are ordered rhythmically, everything is rhythmically ordered. Fever takes a rhythmical course in sickness; the whole of life is rhythmical. The discerning of nature's rhythms—that will be true natural science.

By learning to understand the rhythms in nature we shall even come to a certain application of the rhythmical in technology. This would be the goal for future technics: harmoniously related vibrations would be set going; they would be small at first but would act upon each other so that they became larger and larger, and by this means, simply through their resonance, a tremendous amount of work could be done.

Now tomorrow I will show you in greater detail why it is so truly wise on the part of the Christian world-order—which in this sense is the wise divine world-order—to let mankind become ripe in the course of centuries for the knowledge of which I have just been speaking, whereas the Academy of Jundí Sábúr wanted to force it upon men. For men must have something else as their aim if this knowledge is to come to them. These forms of knowledge may be bestowed upon mankind only if, simultaneously with a development towards them, there comes into being as widely as possible, in connection with our third point, an entirely selfless social order. No rhythmical technics can lie introduced without causing harm to mankind, unless at the same time a selfless social order is striven after; to an egoistic society they would bring only hurt.

Again, in connection with the second point, I mentioned a force which is bound up with healing power. I spoke of how one could come to see processes of dissolution and renewal, excretion and assimilation, occurring under the influence of this force. As I have said from other points of view, this force cannot be given over to mankind unless progress is made in other directions at the same time. Men will have first to cultivate a strict conscientiousness, in relation not only to outwardly visible things, but also to things not outwardly visible. They will have to learn to control not only what is visible, but also, under the guidance of conscience, their thinking and feeling. For with a knowledge of this force—which is hidden by the fact of our looking on the flow of life between birth and death as a rigid body—with a mastery of this force tremendous harm could be done, if it were not developed in the light of a strictly responsible conscience even towards what is not apparent.

And the third thing would correspond with my first point, with knowledge of the mysteries of birth and death. These mysteries of birth and death presuppose likewise that mankind will first come to experience a certain maturity; they presuppose that man will really be able to confront Ahriman and Lucifer consciously. Anyone who knows how to reflect upon the meaning of what is meant by this first point, realises the following, which I will now put before you in conclusion; tomorrow we shall be saying more about it. He realises the following.

My dear friends, it is possible to study natural science as mere ghostly knowledge and not to realise that it is mere ghostly knowledge; it is possible to content oneself with this untrue knowledge. This is helpful; it actually helps us, for then we do not face the danger of meeting Ahriman. You can make Ahriman invisible, but then you must accumulate knowledge of nature merely in the present-day sense, which does not reach the truth. To remain content with this knowledge of nature, and so with what is untrue, is a good way of defending yourself against Ahriman. But you must choose: either you want the truth, in which case you will have to make acquaintance with Ahriman at work supersensibly in the world; or you can keep to what is untrue. If you cultivate what is untrue, you will say: “The ghostly knowledge of nature gives us the true nature.” Well and good; then be content with what suits Ahriman; he wants lies, he lives upon lies. And he can really live very well on these hidden lies; nothing pleases him more than to see holding sway the lie that a ghostly knowledge of nature is real knowledge of nature.

Again, I have spoken of that which is a mere semblance of the supersensible; I described it as the image that is allowed through. Here too is a choice. We can penetrate to the supersensible—but then we have to look Lucifer (spiritually, of course) in the eye. Or we can keep to what is untrue and take the semblance of the soul for its reality. Then, however, we can never come to understand birth and death, or immortality; for then we shall be looking not upon the soul, the immortal soul, but only upon its image. This is what I have wanted to place before your souls by way of introduction. To-morrow we will go on from here.

You can see how important these thoughts are. In this age of the Consciousness Soul, earthly man has the choice of striving for the truth, which requires him to confront the spiritual with courage; or of avoiding the spiritual, when he can remain in illusion, holding to the untrue. The Academy of Jundí Sábúr wanted to spare man this striving for the truth, to spare him the trouble of further evolution; therefore it wished to reveal to him what it had itself received as an Ahrimanic revelation. The Academy of Jundí Sábúr, of which the last shadows, the ghost, remain in the scientific illusions of to-day, wanted to make of man an entirely earthly being. These endeavours were overcome by what had been destined for mankind from his very beginning—by the Mystery of Golgotha.

• 1. The first Goetheanum, subsequently destroyed by fire.

Let us consider to-day the transformation of the ancient Moon into the present Earth. But first of all we must draw attention to an important phenomenon of the Moon development. When this development drew towards its close, when. everything, which I have already described to you had more or less taken, place, the ancient Moon and the Sun were reunited. The ancient Moon found its way back, as it were, to the Sun, and as a result a uniform body arose. These two celestial bodies which were reunited then passed over into a kind of latent planetary existence. Out of this came forth the fourth metamorphosis, which did not immediately resemble our present Earth, for the present condition of our Earth was prepared gradually and slowly. A study of the Earth in particular can give us a clear conception of the cosmic law that later conditions of development must in a certain way repeat conditions which have already existed. Before the Earth became our present planet—after awaking from its latent planetary condition—it had to repeat briefly the Saturn, Sun and Moon conditions. Of course, this development took a somewhat different course than in the case of the three planets themselves.

Upon Saturn we found the first foundation of the sensory apparatus which we now possess; During the first repetition of the Saturn Condition these sensory forms had progressed so far that a kind of human shape could develop; but during this metamorphosis the automatic sense-apparatus did not as yet possess an etheric body. The etheric body was embodied during the repetition of the Sun condition, and the astral body was added during the third transformation, the repetition of the moon condition. During the third phase we once more have Sun and Moon as separate bodies in the cosmic space. But the beings who lived upon them had in the meantime developed further; they had gradually prepared themselves for the experiences which awaited them upon the Earth. There, a fourth member was added to the three bodies which the animal-like human race possessed upon the ancient Moon, and this fourth member was the Ego.

But this course of development did not take place so quickly. While the earth was passing through its Saturn epoch, the automatic sense-apparatus of man had to mould a form enabling it to absorb the Ego. During the Sun repetition the etheric body also transformed itself, so as to be able to become the bearer of an Ego, and during the Moon repetition the astral body underwent a change enabling it to take in the Ego. These members waited, as it were, for the moment when they could take in the Ego.

What we were able to pursue thus far, was the separation of the Sun from the Moon. Then comes a stage which more closely approaches our present development, namely the separation of the Moon from the Earth. Two bodies emerge from the ancient Moon: one which consisted of the worst material in regard to its beings and substances, was thrown out into the cosmic space, and the other formed the present Earth. It was necessary to eliminate that which would have hindered the beings from their further development and this part which was cast out became the present Moon. After the elimination the Earth existed as an independent cosmic body. This entailed powerful cosmic events: first the separation of the Earth plus Moon from the Sun, and then the separation of the Earth from the Moon. These two events prepared our present development.

I have led you as far as the point where our Earth became an independent sphere. Let me now lead you to this point by following another direction, so that you may have a clear idea as to the exact position of this point in regard to our Earth. Let us go back from the immediate present into the past; let us go back from the present form of the Earth which you all know, to a past condition. Even natural science draws attention to the great differences between the present and the past aspect of our Earth. All this, to be sure, is based on hypotheses, but in this field natural science meets spiritual science to some extent. Natural science says: Huge virgin forests once existed in the regions which we now inhabit, their climate was one which we now encounter in Equatorial zones and gigantic animals lived in those forests.

According to the statements of modern natural science the face of our Earth once presented quite a different aspect from the present one. The ice-age followed the tropical climate and preceded the present temperate one. Every book on geology contains these facts. I am only telling you this in order to show you that the face of our Earth underwent great transformations in the course of certain epochs of time and that now it presents an entirely different aspect from that of the past.

As far as the external aspect of the Earth is concerned, natural science, which only disposes of the combining intellectual power, of apparatuses, etc., can only look back upon a few thousands of years. The descriptions of a clairvoyant looking back upon the past development of our Earth must, however, differ from those of natural science though a kind of harmony ,will one day be established between natural science and spiritual science. Natural science draws attention to a fact which a clairvoyant can ascertain without any doubt namely that the face of our Earth has not only changed in regard to plants, but that continents and oceans once existed in regions of our Earth where they no longer exist. Huxley, for instance, pointed out that a whole part of Great Britain has already been submerged by the ocean four times. Thus the face of our Earth constantly undergoes a transformation. In volume 12 of “Kosmos” you may, for instance, find an article on the so-called old continent of Atlantis, where a scientist who completely adopts the standpoint of natural science proves, through the configuration of the flora and fauna in Europe and in America, that the present Atlantic Ocean must once have been a continent, and that great parts of Africa must in those times have been covered by the ocean. On the other hand, the continent of Atlantis existed, in the West, stretching between the present Europe and America. This scientist only speaks of the fauna and of the flora of Atlantis, which is of course natural. But even if remnants of the ancient human beings, who were our ancestors could be found (they must exist at the bottom of the Atlantic Ocean), it is not possible to-day to investigate to such an extent the bottom of the ocean. The clairvoyant, however, can look back as far as the time of Atlantis, and he knows that this ancient Atlantean continent, which Plato describes, really existed. Essentially speaking, the whole surface now covered by the Atlantic Ocean was once Atlantis, and this continent was inhabited by the physical predecessors of the present human race. Of course they had a rather different aspect from the one imagined by modern natural science.

We should not in any way compare them with the present apes; though psychically and physically the Atlanteans greatly differed from modern men, they were not apes. Apes did not exist at that time, for this animal species, only arose much later; simply through the fact that certain human shapes of that time remained behind at the stage of development which had then been reached, and afterwards degenerated, sinking down to a lower stage. Darwinism consequently makes a great mistake, which is, however, easy to detect. If we have before us two men, one upon an imperfect stage of development and the other a man who applied his faculties in order to perfect himself, and if we are told that these two men are relatives, we shall not say: They are relatives, and consequently the more perfect man descends from the less perfect one. Yet Darwinism comes to such a conclusion: The perfect and imperfect specimens stand side by side; one developed upwards by applying his faculties in the right way, while the other led them down and thus became decadent. That is how apes the descendants of human beings, confront man. An ape is a caricature of man, but he is not like a human being.

At the time of Atlantis there existed an entirely different human race, which gradually developed towards a higher stage. But certain men remained behind in there development, and because the Earth itself underwent changes, these beings also changed; they degenerated and became a caricature of man—they became apes. These lower beings, the apes, are consequently degenerated specimens of higher beings who had become decadent.

If we study the Atlantean man, an observation of his psychic qualities will give us the best idea of his way of living.

All that modern men are able to do—to think logically, to calculate, etc.—all this arose much later. Logic, power of judgment, etc. were unknown to the Atlanteans. But on the other hand, they had a soul-quality which has now become decadent; they had an almost inconceivable power of memory. They could not calculate twice two is four, nor make this calculation over and over again through intellectual power, but they could bear in mind the result obtained by multiplying two by two, and they were always able to remember this result. This is connected with an entirely different constitution which existed on that ancient continent. If you wish to have an idea of the physical aspect of that continent, imagine a mountain valley filled with thick fogs and mists: The Atlanteans never saw an atmosphere which was free from moisture. The air was always filled with water. When the ancient Atlanteans came over into Europe,they preserved the memory of this condition and they called the land of their ancestors.“Niflheim”, which mans the land of fogs.

When the last third of the Atlantean epoch drew towards its close, the Atlanteans began to notice that they were Egos. The Ego foundation had indeed existed for some time, and the Atlantean even had a certain feeling for the Ego, but only during the last third of the Atlantean epoch he learned to say clearly: “I am an Ego.” This is connected with the relationship of the etheric body with the physical body.

If you observe these two bodies, you will notice that they more or less coincide, but the etheric body slightly protrudes above the physical body. Between the eyebrows there is a point which constitutes a centre for certain forces and streams of the etheric body, and this corresponds to a definite point in the physical brain. These two points must coincide; on this depends the capacity of being able to experience oneself as an Ego, to calculate, combine, etc. In the case of idiots, f0r instance, these points in the head do not coincide, and when this is the case, man's power of judgment no longer functions properly. In the case of the Atlanteans these points did not coincide, and this is still the case to-day with animals. If you observe the head of a horse you will find that these two points are far apart. In the Atlantean, the etheric head protruded and his physical head had a retreating brow.

But the Atlantean had something which man lost when the etheric body and the physical body began to coincide. The Atlantean still possessed dull clairvoyance, but he was, for instance, unable to count up to five. All his judgments were based on his capacity of remembering incredibly distant times. And that old clairvoyance appeared as the enhancement of our present dream-life. Imagine the highest enhancement of this dream-life: this would lead you to the conceptual capacity, to the ancient, dull, dream-like clairvoyance of the Atlantean. When the Atlantean walked over the earth; he could indeed see the human beings in their physical involucres more or less as we see them to-day, but this perception had in a certain way a misty and foggy outline. The Atlantean could, however, perceive something which we cannot perceive. When we meet someone today, we do not see anything special of his inner being, we can only see what his features reveal to us; a gloomy expression will tell us that he is sad and will enable us to guess something of his state of mind. But when an Atlantean encountered someone who had evil intentions towards him, a brown-red vision rose up before him, and if that person loved him he saw a blue-red vision. A kind of colour vision harmonized with the psychological state of the other person; the Atlantean could still perceive something of what took place in the inner being of other men. An Atlantean walking along, who saw a terrible red-brown fog rising up before him, ran away, for he knew that a dangerous animal was approaching (perhaps it was still far away), one that would surely devour him.

The ancient Atlantean clairvoyance even had a physical foundation. For the Atlantean considered that only his close relatives belonged to him (to a far greater extent than was the case later on). Small communities existed which did not extend beyond the family circle. It was of greatest importance to marry only within this restricted family circle. These marriages between closely connected relatives produced a blood mixture which preserved the etheric body's capacity to receive spiritual influences. Had the Atlantean attempted to marry outside his family circle, he would have suppressed his clairvoyant faculty and, astrally speaking, would have become an idiot. It was a moral, ethical law to remain within the blood-ties of one s family. Before the Atlantean was able, to have a definite experience of his Ego,he said “that am I” to his whole blood-brotherhood. He considered himself as a part of the whole blood-brotherhood, even as the finger is a part of the hand.

But something else is based on this fact. The Atlantean could not only remember his own experiences, but also the experiences of his father, grandfather, great-grandfather, etc., reaching far down the line of the generations, as far as the founder of his family. Everything which came from there, everything which streamed through the line of the generations was experienced as a unity. This can show you how greatly developed was the memory of the Atlanteans! Everything was based upon memory. Later on we shall see how man lost this powerful memory because he broke through the circle of close marriages.

An Atlantean soul necessarily required quite a different physical nature and environment than is the case to-day. He needed an environment described, for instance, in the legendary “Niflheim” of the ancient Germans. Legends and myths are not in any way based upon so-called popular fancy or poetic invention. The origin of such legends can be clearly traced. The Atlanteans still possessed an ancient, dull clairvoyance, and the events which were later on related and preserved (though frequently in a distorted form) in the legends and myths of various nations really occurred.

The transmigration of the Atlanteans to the East has been preserved wonderfully in a cycle of European legends. Man could not say “I” to his individual personality, when he still lived on the ancient Atlantean continent. Consequently egoism, which later on constituted the foundation of social life, did not exist among the Atlanteans. The inhabitant of Atlantis considered as his possession everything which belonged to all his blood-relatives and he felt that he was a member of this blood relationship. Then came the transmigration to the East. Man's Ego-consciousness emerged more and more, and with it, human egoism. Man once lived far more in the external world than within his own being; Nature still formed part of his being. He felt as if he were embedded in Nature, as if he were a part of Nature. With the acquisition of his Ego-consciousness, the world around him became narrower and narrower; he separated himself from his environment little by little and the Ego emerged more and more.

This was at the same time connected with a process of Nature. When the old Atlantean looked up to the sky, he could not see the sun as we see it to-day; thick masses of fog filled the air, and when he looked at the sun and at the moon he saw an immense circle of rainbow colours. Then came the time when the Atlantean could perceive the sun and the moon as such. But there was one phenomenon which was unknown to the Atlantean—the rainbow. When the waters of Atlantis began to leave the atmosphere, when rain alternated with sunshine as is the case to-day, then the Atlantean learned to know the rainbow, for there no rainbows in the moisture-filled atmosphere of ancient Atlantis. Now bear in mind that great stretches of land were laid bear by the great Atlantean flood, and this has been wonderfully preserved in many legends, particularly in the Bible. Consider the deep truth contained in the Bible words: “And when the waters had departed, Noah saw the rainbow”. Only when the atmosphere became freed from the fogs and mists of Atlantis, could the sun appear to man in its present form. This process accompanied the narrowing of man' s being, so that he became confined within his own self, within his Ego.

For reasons which have a profound meaning, spiritual wisdom defines the light flooding through space as the etheric gold, and gold is looked upon as the condensed light of the sun. The ancient Atlanteans were taught by their teachers that there is a connection between the light of the sun and gold, and they took in the following image: “The light of the Sun, the gold of the sun, shines forth! It envelops us with a ring which frees the Ego, bringing about the fact that we no longer experience ourselves selflessly as a part of Nature”. Among the Atlanteans the Ego was still dispersed within clouds of mist, but now it began to enfold him like a ring.

The mists of Atlantis left the atmosphere, they were pressed down and appeared in the West as rivers. For the descendants of the Atlanteans, the Rhine was nothing but mist which descended from the air and then flew along as a river. In the Rhine they perceived the masses of water still permeated by light; in the Rhine they felt the presence of the sun's gold, which exercised such a pure and selfless influence upon the inhabitants of ancient Atlantis. They saw this gold in the Nibelung treasure of the Rhine, and anyone who strove to gain possession of this treasure, was their enemy.

Richard Wagner, who describes this in music, was not clearly conscious of this truth, but nevertheless he was inspired by this powerful, encompassing fact. Remember the Prologue to “Rhine Gold”: Is the wonderful organ-theme in E sharp not the point where the Ego enters humanity? But even as the plant does not know the laws according to which it grows, so the poet does not require the full knowledge of what he writes. We must think of the creative artist as one who is inspired by forces which stand behind him. In this case, a conspicuous artist has felt something which must again enter mankind. We can therefore see that even in art the same spirit which lies at the foundation of spiritual science streams into human culture. We can see it flowing into it from two directions. This is how we should consider life as a whole.

We have traced human evolution as far back as Atlantis. Let us now consider a few more details. At that time men did not build houses such as they exist to-day, for they could utilize to a far greater extent the forces which existed in Nature. Masses of rock were moulded together with that which existed in the environment, and constituted dwelling places which resembled natural houses. The further back we go, the more we come across men endowed with clairvoyance and possessing an image-consciousness. In a visionary form, in pictures which rose up before their souls, they could see the feelings of those who lived round about them. In the early Atlantean epoch, even the human will presented quite a different aspect. To-day you can stretch out the finger of your hand through your will, and this action is connected with your thinking. But in the early Atlantean age the body was a far more supple mass. The Atlantean could not only stretch out his finger, but he could even make it longer or shorter; he could easily make his hand grow when he saw a small plant, he could make it grow through an effort of his will. He disposed of a kind of magic. He also had a strange connection with the animal world; he still perceived something which later on could no longer be perceived and he exercised a fascinating power over animals through his gaze.

If we go back still further, we reach an age in which even Atlantis did not exists; people then lived upon a continent designated as “Lemuria”. It stretched south of our present Asia, as far as Africa and Australia; this was the continent inhabited by our ancestors when they were Lemurians. Their body was far softer than that of the Atlanteans and their will, far more powerful. But the ground under their feet was most unsteady; fire eruptions, volcanic powers continually upheaved it; ancient Lemuria was a kind of fire-country.

If we go back still further, we reach a time in which the osseous system began to develop out of a boneless mass, and then comes a time in which the earth had not yet developed the present mineral kingdom; everything was in a constant state of flux and reflux.

The further back we go into the evolution of the earth, the greater is the degree of heat which we encounter. We reach an age in which the forms now constituting our solid earth were in a liquid state, like mercury or molten lead. The solid state only developed in Lemuria. Thicker and thicker grow the messes of mist. This was not a sea of fog, but a thick ocean of hot steam, containing, all kinds of molten substances whirling within it. Man's predecessor could already live in certain parts of this steam, but he of course possessed quite a different constitution from the present human being. We thus reach a time in which man lived in a kind of primordial ocean, in a warm, fiery-watery element. The earth's kernel was enveloped by a kind of primordial ocean, containing the germs of everything which developed later on.

This was the aspect of the Earth immediately after the Moon's exit from it as a separate body.

We have now gained insight into a course of development reaching to the time in which the Sun first severed itself from the Earth and from the Moon; and when the Moon severed itself from the Earth, leaving it in the condition described above.

To-morrow we shall once more consider this process which I have set forth just now from two aspects, and then we shall consider the further development of man and of the earth, reaching as far as the present time.

Dear attendees!

In the first part of our presentation today, we will take the liberty of introducing you to eurythmy. And since I may well assume that not all of you have been to previous performances in which I have discussed the essence of our eurythmic art, I would like to take the liberty of at least saying a few words about the essence of our eurythmic art today.

It is not, in fact, something that could be compared with some other dance or the like that appears similar on the surface. Rather, with eurythmy, we are inaugurating a truly new art form. It is born out of what we here call the Goethean view of art, the feeling for art, which is, however, intimately connected with the whole of the Goethean world view. I do not want to be detailed today, but just hint at what it is about with a few sentences.

You will see movements performed by individuals; you will see groups of people in positions in relation to each other, performing group movements in relation to each other. What are these movements meant to achieve, whether they are performed purely by the human organism and its limbs or by groups of people? What are these movements meant to achieve? What do these movements mean?

They are not arbitrary gestures. Everything that is mere pantomime, that is facial expression, that is momentary gesture, is strictly forbidden in this eurythmic art. It is absolutely a matter of something that is internally lawful. Just as one has an inner lawfulness in music, in harmony and melody, and as it is actually unmusical to form something out of mere tone painting, so too in our eury thmy is not about creating random connections between a movement and soul content, but rather it is also about a kind of lawfulness in the sequence of these movements, about a musical element, about a linguistic element. It is about having a mute language in front of you in this eurythmic art. And this is how this mute language came about: by directing our attention, with the help of sensory-supersensory observation, to aspects of human, especially artistic, speech that we would otherwise not take into account when we simply listen to the spoken language. We focus our attention on the sound.

Now you only need to consider that, by speaking to you here, I am setting the air in motion. This movement is, of course, only a continuation of the movement that already exists in the larynx and its neighboring organs. This wonderful organization, which is the basis for speech, can be studied. And then what otherwise takes place as a hidden movement or half or fully executed movements in the larynx and its neighboring organs can be transferred to the whole person, so that the whole person becomes a moving larynx, that is, a means of expression for a mute language.

It is generally inadvisable to first explain what art is. I do not want to do that either. I want to point out that this eurythmic art must reveal itself through the direct impression that aesthetic enjoyment makes on aesthetic perception. But it can also do so because something is taken out of the linguistic element that has long since grown beyond the artistic and into the conventional in ordinary heard language, especially in our civilized language contexts.

In our sounding language, I would say, the thought from the head and the will from the whole person work together. Now, in art, it is precisely the essence that through this art, to the exclusion of imagination, we come to understand the thought, to move the will. In eurythmy, we switch off the ideas. We set in motion, through the human limbs, what is otherwise performed by the larynx and its neighboring organs, the human will. In a mute language, the whole person expresses himself as a being of will.

So you see this mute language on the stage as eurythmy, accompanied either by music – which then expresses the same thing through the musical tone, through the musical art – or accompanied by recitation, which in turn expresses in language (in audible language) what is revealed in mute language through eurythmy. In this case, the recitation must follow the eurythmy. And that is why it must go back to the older, better art forms of recitation, which took more account of the artistic aspect, of what is underlying in terms of meter, rhythm and, in general, the formal aspects of poetry. Today, recitation is more often based purely on the prosaic content. For some people, it is still somewhat strange that what is otherwise made visible in moving limbs through eurythmy can be heard in the recitation itself in the way that poetry is treated by the reciter when he accompanies eurythmy.

We will show you individual poems through the art of eurythmy, and then we will present a longer poem, a Norwegian dream song - “Olaf Åsteson”. This Norwegian dream play is in itself something extraordinarily interesting. It was rediscovered when special interest in Norway turned to the vernacular, which is called the “Landsmäl” in contrast to the language in Norwegian areas called “Statsmäl” [Riksmäl], which is now more cultivated. This Landsmäl is like an old folk book, and it contains something like this dream song of “Olaf Åsteson”. It evidently goes back to very early times, when the Norwegian spirit created that which moved its soul life, in which, on the one hand, old Nordic, clairvoyant paganism still existed, which was interspersed with Christianity, and how these old Nordic ideas merged with the deeply felt inner understanding of Christianity. This is what we encounter in this poem 'Olaf Åsteson', a truly wonderful folk poem. With the help of Norwegian friends who speak the Landsmäl, I then tried to render this dream song in our language, in the way in which it is to appear before you today as the basic text of a eurythmy performance.

And thirdly, we will present a Christmas play about shepherds, one of those Christmas plays that really take us back, I would say, to the Christian education of earlier centuries. The Christmas play presented here was discovered by my esteemed teacher, Karl Julius Schröer, with whom I discussed these matters a great deal at the time – it was almost 40 years ago – and so my love for these matters arose even then. Out of this love, we have been trying to renew these things again, especially within the anthroposophical movement, for several years and to present them to the public today.

This Christmas play was last performed among the German colonists of western Hungary, in the Pressburg area, in the Oberufer area, near Schütt Island. And the interesting thing is that this and similar Christmas plays – Schröer collected them for Hungary, Weinhold for Silesia, they were collected at the very time when they were already dying out – the interesting thing is that they were brought by the German colonists into the 16th century, who had advanced from more western regions into Slavic and Hungarian regions, that they were brought by them and that they survived among them in their original form.

Every time the corresponding times of the year came around, these plays were prepared and performed with great solemnity. There is something extremely touching about remembering how the people in the village, these devious poor Germans – that is how they could be described – in the 40s, 50s, 60s years, when Karl Julius Schröer collected the Christmas plays there, there was something touching about the way these people introduced the Christmas plays, these performances that took place every year around Christmas time. When the grape harvest was over, the person in charge of the matter in the village gathered the most well-behaved boys around him. These Christmas plays were only entrusted to the one - they were not printed at that time, but in manuscript from father to son and grandson they propagated -, so the one who was entitled to it in agreement with the priest of the respective place chose the worthy boys.

It is precisely in this respect that an old custom for theatrical performances has been preserved. These contained strict rules. This in particular shows the attitude from which something like this was presented. These boys were not allowed to stay in the inn all the time. These boys were obliged to lead a moral life throughout the whole time, they were not allowed to transgress the promise during the whole time in which the plays were rehearsed and performed, not to offend the authority of their teacher who rehearsed these plays for them, and so on and so on.

They started with a great solemnity. And then, by first making a procession in the village, in the place, and gathering in a tavern hall, these Christmas games were presented to the people. It shows us - as you will have the opportunity to hear shortly afterwards - how these Christmas games came from further west. You will hear about the sea and the Rhine in the introduction, in the so-called “Star Song”. Of course, these were not present in the Oberufer region, where these plays were last found. When the “sea” is mentioned, Lake Constance is meant; when the Rhine is mentioned, it is because these plays originally existed in a region along the Rhine. The people migrated eastward and took it with them, while education in western countries suppressed it, so that at most it was still maintained in secret by these German colonists until the mid-19th century, faithfully preserved, to perform these things in old piety. In this way we can see deeply into the way in which Christianity educated the people of Central Europe. We see it as our task not only to study external history in order to understand the development of humanity, but also to present history to contemporary humanity in such a way that it comes to life.

Furthermore, I ask you to bear in mind that we know full well that our eurythmic art is only in its infancy. It will be perfected and will then be able to stand alongside the other art forms. But today I ask you to take eurythmy with indulgence, it is a beginning. Likewise, I ask you to understand our performance of the Christmas play in such a way that we do not have fully trained actors, but that it is about capturing a cultural-historical phenomenon.

Please be content with what we are able to offer! We appeal to your forbearance. However, we believe that the goodwill shown towards eurythmy from many sides and the cultural-historical interest in this Christmas play justify the performance.

To link Richard Wagner¹ with mysticism, as we shall do in today's consideration, will easily give rise to objections based on the misconception that to speak about an artist from a particular spiritual-scientific viewpoint is impermissible. Other objections will be directed against mysticism as such.

Today we shall look at Richard Wagner's relation to art on the one hand and mysticism on the other. The objection can be made that Wagner never spoke, or even hinted at, some of the things that will be mentioned. Such an objection is so obvious that anyone would have thought of it before speaking. It must be borne in mind that when a cultural phenomenon such as Richard Wagner is to be considered, one cannot be limited to say only what Wagner spoke about. That would make a discussion on any issue from a higher point of view impossible.

No one would suggest that a botanist or a poet should refrain from expressing what he discovered, or what he felt about plants and other phenomena. When discussing issues, whether cultural or natural, one cannot be limited to say only what the phenomenon conveys. In that case the plant should be able to convey to the botanist the laws of its growth; and the feelings and sentiments it aroused in the poet would be unjustified. The reality is that in the human soul, precisely what the external world is unable to say about itself is revealed.

It is in this sense that what I have to say about the phenomenon that is Richard Wagner must be taken. Certainly a plant knows nothing of the laws, however, it nevertheless grows and develops. Similarly, an artist need not be aware of the laws inherent in his nature of which the observer with spiritual insight is able to speak. The artist lives and creates according to these laws as the plant creates according to laws that are subsequently discovered. Therefore, the objection should not be made that Wagner did not speak about things that will be indicated today.

As regards other objections concerned with mysticism, the fact is that people, educated and uneducated alike, speak of mysticism as of something obscure. In comparison with what is known as the scientific world view, they find it nebulous. This has not always been so. The great mystics of the early Christian centuries, the Gnostics, have thought otherwise, as does anyone with understanding of mysticism. The Gnostics have called it “mathesis,” mathematics, not because mysticism is mathematics, but because genuine mystics have striven for a similar clarity in the ideas they derive from spiritual worlds. Properly understood, mysticism, far from being obscure or sentimental, is in its approach to the world crystal clear. Having now shown that the two kinds of objections are invalid, let us proceed with today's considerations.

Richard Wagner can indeed be discussed from the highest spiritual scientific viewpoint. No seeker after Truth of the nineteenth century strove, his whole life long, more honestly and sincerely to discover answers to the world-riddles than Richard Wagner. His house in Bayreuth he named, “Inner Peace” (Wahnfried), saying that there he found peace from his “doubts and delusions” (sein Wähnen Ruhe fand). These words already reveal a great deal about Richard Wagner.

What is meant by error and delusion is all too well-known to someone who honestly and sincerely pursues the path to higher knowledge. This happens irrespective of whether the spiritual realm a person believes he will discover finds expression through art, or takes some other form. He is strongly aware of the many deluding images that come to block his path and slow his progress. That person knows that the path to higher knowledge is neither easy nor straightforward—that truth is reached only through inner upheavals and tribulations. Moreover, he is aware that dangers have to be met, but also that experiences of inner bliss will be his. A person who travels the path of knowledge will eventually reach that inner peace that is the result of intimate knowledge of the secrets of the world. Wagner's awareness and experience of these things comes to expression when he says: “I name this house ‘Inner Peace’ because here I found peace from error and delusions.” (“Weil hier mein Wahnen Ruhe fand, Wahnfried sei dieses Haus genannt.”)

Unlike many artists who attempt to create out of fantasy that lacks substance, Wagner saw from the start an artistic calling as a mission of world historical relevance; he felt that the Beauty created by art should also express truth and knowledge. Art was to him something holy; he saw the source of artistic creativity in religious feelings and perceptions. The artist, he felt, has a kind of priestly calling, and that what he, Richard Wagner, offered to mankind should have religious dedication. It should fulfill a religious task and mission in mankind's evolution. He felt that he was one of those who must contribute to their era something based on the fullness of truth and reality.

When spiritual science is properly understood, it will be seen that, far from being a gray theory remote from the real issues, it can help us to understand and to appreciate on his own terms a cultural phenomenon such as Richard Wagner.

Wagner had a basic feeling, an inner awareness, that guided him to the same Truth about mankind's origin and evolution as that indicated by spiritual science. This inner awareness linked him to spiritual science and to all genuine mysticism. He wanted a unification of the arts; he wanted the various branches of art to work together, complementing one another. He felt that the lack, the shortcomings, in contemporary art forms was caused by what he called “their selfishness and egoism. Instead of the various art forms going their separate ways, he saw their working together as an ideal, creating a harmonious whole to which each contributed with selfless devotion. He insisted that art had once existed in such an ideal form. He thought to recognize it in ancient Greece prior to Sophocles,² Euripides³ and others. Before the arts separated, drama and dance, for example, had worked together and had selflessly created combined artistic works. Wagner had a kind of clairvoyant vision of such combined endeavor. Although history does not speak of it, his vision was true and points back to a primordial time when not only the arts but also all spiritual and cultural streams within various people worked together as a harmonious whole.

Spiritual science recognizes that what is known today as art and science are different branches originating from a common root. Whether we go back to the ancient cultures of Greece, Egypt, India or Persia, or to our own Germanic origin, everywhere we find primordial cultures where art and science are not separated. However, this is a past that is beyond the reach of external research, and is accessible only to clairvoyant vision.

In the ancient civilizations, art and science formed a unity that was looked upon as a mystery. Mystery centers existed for the cultivation of wisdom, beauty and religious piety before these became separated and cultivated in different establishments.

We can visualize what took place within the mysteries, with in these temples, which were places of learning and also of artistic performances. We can conjure up before our mind's eye the great dramas, seen by those who had been admitted to the mysteries. As I said, ordinary history can tell us nothing of these things. The performances were dramatic musical interpretations of the wisdom attained within the mysteries, and they were permeated with deep religious devotion. A few words will convey what took place in those times of which nothing is known save what spiritual science has to say. Those admitted to the Mysteries came together to watch a drama depicting the world's creation. Such dramas existed everywhere. They depicted how primordial divine beings descended from spiritual heights and let their essence stream out to become world-substance that they then shaped and formed into the various creature's of the kingdoms of nature: the mineral, plant and animal kingdoms, and that of humans. In other words, divine essence streamed into and formed everything that surrounded us, and it finally celebrated a kind of resurrection within the human soul.

Thoughtful people have always felt that the world is of divine origin, that the divine element attains consciousness in the human soul, and, as it were, looks out through human eyes observing itself in its own creation. This descent and resurrection of the divine element was enacted in Egypt, in the drama of Osiris, and dramatized also at various places of initiation in Greece. Those who were permitted to watch saw how art and knowledge combined to depict in dramatic form the creation of the world. Deep feelings of religious piety were called up in the onlooker by this drama, which might be said to be the archetypal drama. With reverence and awe the onlooker watched the gods descend into matter, to slumber in all beings, and resurrect within human beings. Filled with awe, the onlooker experienced a mood described once by Goethe in the following significant words: “When man's whole being functions as a healthy entity, and he feels the world to be a great, beautiful, worthy and estimable unity; when pleasure in the harmony gives him pure delight, then, had it self-awareness, the whole universe, feeling it had reached its goal, would shout for joy, and admire the pinnacle of its being and achievement.” A wondrous, deeply religious mood filled the hearts of those who watched this drama of the creation of the world.

And not only was a religious mood created, but the drama also conveyed the kind of knowledge that was later imparted in scientific concepts to explain the creation of the world and its beings. However, at that time one received, in the form of pictures, a knowledge that was both scientific and religious. Science and religion were one.

Richard Wagner had a dim feeling that such harmony had once existed. He looked back to a very old culture in ancient Greece that still had a religious character. He saw that in gray antiquity music, drama, dance and architecture did not operate as separate undertakings; they all functioned in conjunction with one another: Knowledge, art and religion were a unity. He concluded that as they separated the arts became self-seeking, egoistical. Wagner looked back as it were to a far distant past when human beings were not so individual, when a person felt as a member of his dass, of his whole tribe, when the folk spirit was still regarded as a concrete reality. In that ancient time a natural selflessness had existed. And the thought came to him that man, in order to become an individual, a personality, had to leave the old clan-community to enable the personal element to assert itself. Only in this way could man become a free being, but the price was a certain degree of egoism.

Wagner looked back to what in a primordial past had held people together in communities, a selflessness that had to be left behind so that human beings could become more and more conscious. He had an intuitive presentiment about the future; he felt that once individual freedom and independence had been attained, humans would have to find the way back to fellowship and caring relationships. Selflessness would have to be consciously regained, and loving kindness once more would have to become a prominent factor of life.

For Wagner the present linked itself with the future, for he visualized as a distant ideal the existence of selflessness within the arts. Furthermore, he saw art as playing a significant role in evolution. Human development and that of art appeared to him to go hand in hand; both became egoistical when they ceased to function as a totality. As we see them today, drama, architecture and dance have gone their independent ways. As humanity grew more and more selfish, so did art. Wagner visualized a future when the arts would once more function in united partnership. Because he saw a commune of artists as a future ideal, he was referred to as “the communist.”

He aimed to contribute all he could to bring forth harmony among the arts; he saw this as a powerful means of pouring into human hearts the selflessness that must form the Basis for a future fraternity. He was a missionary of social selflessness in the sphere of art; he wanted to pour into every soul the impulse of selflessness that brings about harmony among people. Richard Wagner was truly possessed of a deep impulse of a kind that could only arise and be sustained in someone with a deep conviction of the reality of spiritual life. Richard Wagner had that conviction.

Already his work The Flying Dutchman bears witness to his belief in the existence of a spiritual world behind the physical. You must bear in mind that I do not for a moment suggest that Wagner himself was conscious of the things I am indicating. His artistic impulse developed according to spiritual laws, as a plant develops according to laws of which it is not conscious, but which are discovered by the botanist.

When a materialist observes his fellowmen, he sees them as physical entities isolated from one another, their separate souls enclosed within their bodies. He consequently believes that all communication between them can only be of an external physical nature. He regards as real only what one person may say or do to another. However, once there is awareness of a spiritual world behind the physical, one is aware also of hidden influences that act from person to person without a physical agent. Hidden influences stream from soul to soul, even when nothing is outwardly expressed. What a person thinks and feels is not without significance or value for the person towards whom the thoughts and feelings are directed. He who thinks materialistically only knows that one can physically reach and assist another person. He has no notion that his inner feelings have significance for others, or that bonds, invisible to physical sight, link soul to soul. A mystic is well aware of these bonds. Richard Wagner was profoundly aware of their existence.

To clarify what is meant by this, let us look at a significant legend from the Middle Ages that to modern humans is just a legend. However, its author, and anyone who recognizes its mystical meaning, is aware that this legend expresses a spiritual reality. The legend, which is part of an epic, teils us about Poor Henry who suffered from a dreadful illness. We are told that only if a pure maiden would sacrifice herself for him could he be cured of his terrible infliction. This indicates that the love, offered by a soul that is pure, can directly influence and do something concretely for another human life.

Such legends depict something of which the materialist has no notion, namely, that purely spiritually one soul can influence another. Is the maiden's sacrifice for Poor Henry ultimately anything else than a physical demonstration of what a large part of mankind believes to be the mystical effect of sacrifice? Is it not an instance of what the Redeemer on the Cross had bestowed on mankind; is it not an instance of that mystical effect that acts from soul to soul? It demonstrates the existence of a spiritual reality behind the physical that can be sensed by man, and led Wagner to the legend of The Flying Dutchman—the legend of a man so entangled in material existence that he can find no deliverance from it. The Flying Dutchman is with good reason referred to as the “Ahasverus of the sea,” that is, The Wandering Jew of the sea.

Ashasverus' destiny is caused by the fact that he cannot believe in a Redeemer; he cannot believe that someone can guide mankind onwards to ever greater heights and more perfect stages of evolution. An Ashasverus is someone that has become stuck where he is; human beings must ascend stage by stage if they are to progress. Without striving, he unites himself with matter, with external aspects of life, and becomes stuck in an existence that goes on and on, at the same level. He pours scorn on Him that leads mankind upwards, and remains entangled in matter. What does that mean? Existence keeps repeating itself for someone who is completely immersed in external life. Materialistic and spiritual comprehension differ, because matter repeats itself, whereas spirit ascends. The moment spirit succumbs to matter, it succumbs to repetition.

That happens in the case of The Flying Dutchman. Various peoples related this idea to the discoveries of foreign lands; the crossing of oceans and reaching foreign shores was seen as a means of attaining perfection. He who lacked the urge, who did not sense the spirit's call, became stuck in sameness, in what belongs solely to matter. The Flying Dutchman, whose whole disposition is materialistic, is abandoned by the power to evolve, by the power of love, which is the means to ascend to ever greater perfection. He becomes entangled in matter and consequently in the eternal repetition of the same. Those who suffer inability to ascend, who lack the urge to evolve, must come under the influence of a soul that is chaste and pure. Only an innocent maiden's love can redeem the Flying Dutchman.

A certain relationship exists between a soul that is as yet untouched by material life and one that has become entangled in it. Wagner has an instinctive feeling for this fact, and portrays it with great power in his dramas. Only someone with his mystical sense, and perception of the spirit behind the physical, would have the courage to take on a cultural mission of the magnitude Richard Wagner has assigned to himself. It has enabled him to visualize music and drama in ways no one has thought of before. He has looked back to ancient Greece, to a time when various art forms still played an integral part in performances, when music expressed what the art of drama could not express, and eternal universal laws were expressed through the rhythm of dance.

In older works of art, where dance, rhythm and harmony still collaborated, he recognized something of the musical-dramatic element of the artistic works of antiquity. He acquired a unique sense for harmony, for tonality in music, but insisted that contributions from related arts were essential. Something from them must flow into the music. One such related art was dance, not as it has become, but the dance that once expressed movements in nature and movements of the stars. In ancient times, dance originated from a feeling for laws in nature. Man in his own movements copied those in nature. Rhythm of dance was reflected in the harmony of the music. Other arts, such as poetry, whose vehicle is words, also contributed, and what could not be expressed through words was contributed by related arts. Harmonious collaboration existed among dance, music and poetry. The musical element arose from the cooperation of harmony, rhythm and melody.

This was what mystics and also Richard Wagner felt as the spirit of art in ancient times, when the various arts worked together in brotherly fashion, when melody, rhythm and harmony had not yet attained their later perfection. When they separated, dance became an art form in its own right, and poetry likewise. Consequently, rhythm became a separate experience, and poetry no longer added its contribution to the musical element. No longer was there collaboration between the arts. In tracing the arts up to modern times, Wagner noticed that the egoism in art increased as human beings egoism increased.

Let us now look at attempts made by Wagner to create something harmonious within the artistic one-sidedness he faced. This is the sphere that reveals his greatness as he searched for the true nature of art.

To Richard Wagner, Beethoven⁴ and Shakespeare⁵ represented artists who one-sidedly cultivated the two arts he particularly wanted to bring together, music and drama. He only had to look at his own inner being to recognize the impossibility of conveying, merely through words, the whole gamut of human feelings, particularly feelings that do not manifest externally through gestures or words. Shakespeare was in his view a one-sided dramatist because dramatic words on their own are incapable of expressing things of deeper import. Only when inner impulses have become external action, have become part of space and time, can they be conveyed through dramatic art. When watching a drama, one must assume the impulses portrayed to be already experiences that are past. What one witnesses is no longer drama taking place within the. person concerned; it has already passed over into what can be physically seen and heard. Whatever deeper feelings and sensations are the basis for what is portrayed on the stage cannot be conveyed by the dramatist.

In music, on the other hand, Wagner regarded the symphonist, the pure instrumentalist, to be the most one-sided, for he conveyed in wonderful tone and scales the inner drama, the whole range of human feelings, but had no means of expressing impulses once they became gestures, or became part of space and time. Thus, Wagner saw music as able to express the inner life, but unable to convey what came to expression outwardly. Dramatic art, on the other hand, when refusing to collaborate with music, only conveyed impulses when they became externalized.

According to Wagner, Shakespeare conveyed one aspect of dramatic art, and Mozart,⁶ Haydn⁷ and Beethoven another. In Beethoven's Ninth Symphony Wagner sensed something that strove to break away from the one-sidedness of this art form, strove to burst the Shell and become articulate, strove to permeate the whole world and envelop mankind with love. Wagner saw it as his mission not to let this element remain as it was in the Ninth Symphony, but to bring it out still further into space and time. He wanted it not only to be an external expression of a soul's inner drama, but also to flow into words and action. He wanted to present on the stage both aspects of dramatic art: in music, the whole range of inner sensations, and in drama, the aspect of those inner sensations that come to external expression. What he sought was a higher unity of Shakespeare and Beethoven. He wanted the whole of humanity represented on the stage.

When we watch some action taking place on the stage, we should become aware of more than can be perceived by eyes and ears. We should be able to be aware also of deeper impulses residing in the human soul. This aspect caused dissatisfaction in Wagner with the old type of opera. Here the dramatist, the poet and the musician worked separately on a production. The poet wrote his part, the musician then came along and interpreted what was written through music. But the task of music is rather to express what poetry by itself cannot express. Human nature consists of an inner as well as an outer aspect. The inner cannot be portrayed through external means; the outer aspect can indeed be dramatized, but words are incapable of conveying impulses that live within human beings. Music should not be there to illustrate the poetry, but to complete it. What poetry cannot express should be conveyed by music.

That was Wagner's great ideal and the sense in which he wanted to create. He assigned to himself the mission to create a work of art in which music and poetry worked together selflessly. Wagner's basic idea was of mystical origin; he wanted to understand the whole human being, the inner person as well as what he revealed outwardly. Wagner knew that within human beings a higher being resides, a higher self that was only partially revealed in space and time. He sought to understand that higher entity that rises above the everyday. He felt that it must approached from as many sides as possible. His search for the superhuman aspect of man's being, for that which rises above the merely personal, led him to myths. Mythical figures were not merely human, they were superhuman: They revealed the superhuman aspect of a person's being. Characters like Siegfried and Lohengrin do not display qualities belonging to a single human being, but to many. Wagner turned to the superhuman figures portrayed in myths because he sought understanding of the deeper aspects of the human being.

A clear look at his work reveals how deep an insight he had attained into mankind's evolution. In The Ring of the Nibelung and Parsifal we witness, powerfully presented, great riddles of humanity's existence. They reveal his intuitive perception, his deep feelings for all mankind.

We can do no more than turn a few spotlights on Wagner's inner experiences as an artist. In so doing we soon discover his strong affinity with what could be called "man's mythical past." His particular interest in the figure of Siegfried can easily be understood when seen in connection with his concept of mankind's evolution. Looking back to ancient times, Wagner saw that formerly the bond between human beings was based on selfless love within the confines of a tribe. Human consciousness at that time was duller; he did not yet experience personal independence. Each one felt himself, not so much an individual, but rather as a member of his tribe. He experienced the tribal soul as a reality.

Wagner felt that especially traits in European culture can be traced back to the time when natural instinctive love united human beings in interrelated groups, a time of which spiritual science also speaks when showing that everything in the world evolves, and that today's clear consciousness gradually evolved from a different type, of which there are still residues. In pictures of dream-consciousness Wagner recognized echoes of a former picture-consciousness that had once been the normal consciousness of all mankind. The waking consciousness of today replaced a much duller type; while it lasted, human beings were much closer to one another. As Wagner recognized, those related were bound together by natural love connected with the blood. Not until later did individuality, and with it egoism, assert itself. However, this constitutes a necessary stage in man's evolution.

The subject I shall now bring up will be familiar to those acquainted with spiritual science, but others may find it somewhat strange. The lucid day-consciousness now existing in Europe evolved from the very different consciousness of a primordial human race that preceded our own—a humanity that existed on Atlantis, a continent situated where the Atlantic Ocean is now. Those who take note of what goes on in the world will be aware that even natural science speaks of an Atlantean continent. A scientific journal, Kosmos, recently carried an article about it. Physical conditions on Atlantis were very different; the atmosphere in which the ancestors of today's European lived was a mixture of air and water. Large areas of the continent were covered with huge masses of dense mist. The sun was not seen as we see it, but surrounded by enormous bands of color due to the masses of mist. In Germanic legends a memory is preserved of that ancient country, and given descriptive names such as Niflheim or Nibelungenheim. As the Hood gradually submerged the Atlantean continent, it also gave shape to the German plains. The Rhine was regarded as a remnant of the Atlantean "Being of Mist” that once covered most of the countries. The water of the Rhine was thought to have originated in Nibelungenheim or Nebelheim (Nebel means “mist”), to have come from the dense mist of ancient Atlantis. Through a dreamlike consciousness, full of premonition, all this is told in sagas and myths wherein is described how conditions caused the people to abandon the area and how, as they wandered eastwards, their dull consciousness grew ever more lucid while egoism increased.

A consequence of the former dull consciousness was a certain selflessness, but with the clearer air, consciousness grew brighter and egoism stronger. The vaporous mist had enveloped the people of Atlantis with an atmosphere saturated with wisdom, selflessness and love. This selfless, love-filled wisdom flowed with the water into the Rhine and reposed beneath it as wisdom, as gold. But this wisdom, if taken hold of by egoism, provides it with power. As they went eastward, the former inhabitants of Atlantis saw the Rhine embracing the hoard of the gold of wisdom that had once been a source of selflessness. All this is intimated in the world of sagas that took hold of Wagner. He had such inner kinship with that lofty spiritual being who preserves memory of the past, whose spirit lives in sagas and myths, that he extracted from myths the whole essence of his view of the world. We therefore witness, dramatized on the stage and echoing through his music, the consequences of human egoism.

We see the Ring closing, as Alberich takes the gold of the Rhine from the Rhine Maidens. Alberich is representative of the Nibelungs, who have become egoistic, of the human being that forswears the love through which he is a member of a unity—a dan or tribe. Wagner links to the plan that weaves through the legend the power of possession—that the ancient world arises before his mind's eye, the world that has produced Walhalla, the world of Wotan, and of the ancient gods. They represent a kind of group-soul possessing traits that a people have in common. But when the Ring cioses around man's “I,” the individual too is taken hold of by greed for gold.

Wagner sensitively portrays what lives in Wotan as group-soul qualities, and in human beings become egoistic craving for the Rhine-gold. We hear it in his music; how could one fail to hear it? It should not be said that something arbitrary is at this point inserted in the music. No human ear could fail to hear in that long E-flat major in the Rhine-gold the impact of the emerging human “I.” Wagner's deep mystical sense can be traced in his music.

We are shown that Wotan has to come to terms, not with the consciousness that had become individualized, but with that which had not yet become so, and still strongly acts as group-consciousness. When he tries by stealth to take away the Ring from the giant, he meets this consciousness in the figure of Erda. She is clearly representing the old all-encompassing consciousness through which knowledge is attained clairvoyantly of the whole environment. The words spoken at this point are most significant:

To thee is known
What lies hidden in the deep,
What weaves in air and water
Through mountain and valley.
Thou breathest through The wele of existence;
When heads ponder Thy sense emerges.
It is said that to thee All things are known.

The old consciousness that held sway in Nebelheim cannot be better described than in the words:

My sleep is a dreaming
My dream is a musing
My musing is ruled by wisdom.

The old consciousness was a dreaming consciousness, but in this dream human beings knew of the whole surrounding world. The dream encompassed the depth of nature and spun its wisdom from person to person, whose musing and actions all stemmed from this dreaming consciousness. Wotan meets it in the figure of Erda with the result that a new consciousness arises.

What is of a higher order is always depicted in myths and sagas as a female figure. In Goethe's Faust it is indicated in the words of the Chorus Mysticus: “The eternal feminine draws us upwards and on.” Various peoples have depicted a person's inner striving towards a higher consciousness as a union with a higher aspect of the being that is seen as feminine. What is depicted as a marriage is a person's union with the cosmic laws that permeate and illumine his soul. For example, in ancient Egypt we see Isis, and as always the female figure that is looked up to as the higher consciousness has characteristics that correspond to those of the particular people. What a people feels to be its real essence, its true nature, is depicted as a female figure corresponding to this ideal—a feminine aspect with which the individual human being becomes united after death, or also while still living.

As we have seen, man can rise above the sensual, either by leaving it behind, and in death uniting with the spirit, or he may attain the union while still living by attaining spiritual sight. In either case, this higher self is depicted in Germanic myths as a female figure. The warrior who fought courageously and died on the battlefield is regarded by ancestors of today's Middle European as someone who, on entering the spiritual world, would be united with this higher aspect of his being. Hence, the Walkyries are shown to approach the dying warriors and carry them up into spiritual realms. Union with the Walkyrie represents union with the higher consciousness. The Walkyrie Brunnhilde is created through the union of Wotan and Erda. Siegfried is to be united with her and guided into spiritual life. Thus, the daughter of Erda represents the higher consciousness of initiation. Siegfried represents the new, the different human being that has come into existence. Because of the configuration and higher perfection of his inner being, he is united with the Walkyrie already in life.

The hidden wisdom in Germanic legends comes to expression in Wagner's artistic creation. He shows that through the Götterdämmerung (Twilight of the Gods), the old group-soul consciousness must die out as the new individual consciousness develops in Siegfried. Wagner had a deep awareness of the great mysteries connected with mankind's evolution. A human being's inner experiences he expressed through music, his action through dramatic art.

His sense for the mystical aspect of evolution enabled him to portray a person's higher development. It made him place at the centre of one of his dramas the figure of Lohengrin. Who is Lohengrin? He can be understood only when seen an the background of the momentous upheavals taking place all over Europe at the time when the legend was living reality. Only then can we understand what Wagner had in mind when he depicts Lohengrin's relationship with the Lady he names as Elsa von Brabant. Throughout Europe a new epoch was dawning; An individual's striving personality was coming to the fore. Though described in prosaic terms, these phenomena hide events of greatest significance. In France, Scotland, England and as far away as Russia, a new social structure was developing, in the form of the “Free City.” In rural districts, people still lived in groups, in clans; those who wanted to escape flocked to the cities. The urban environment promoted individual consciousness and feelings of independence. People in the city were those who wanted to strip off the bonds of clan or tribe; they wanted to live their own lives in their own way.

In reality a mighty revolution was taking place. Up till then a person's name decided where he belonged and his status. In the City, a person's name was of no importance, family background of no concern. What counted was personal ability; in the city individuality developed. The evolution from selflessness to individuality became an evolution from individuality to brotherhood. The legend depicted this. In the middle of the Middle Ages the old social structure was being replaced with a new structure, within which each person contributed according to his individual capacity.

Formerly, Leaders and rulers, were always descended from priestly and aristocratic families. The fact that they came from such a background was what mattered; they must have the “right” blood. In the future that would be of no account; someone chosen as leader might be completely unknown as regards descent, and it would be regarded as irreverent to link him with a particular name. The ideal was seen in the great individuality, in the anonymous sage who continued to grow and develop; he was not significant because of his descent, but because of what he was. He was a free individual acknowledged by others just because his achievements were his own.

In this sense, Lohengrin comes before us as representative of man, leading men to freedom and independence. The lady who becomes his wife represents the consciousness described as that of city-dweller of the Middle Ages. He who mediates between the Lofty Being that guides mankind and the people is always associated with great individuality, and is always known by a specific name. Through spiritual knowledge he is known by the technical name “Swan,” which denotes a particular stage of higher spiritual development. The Swan mediates between ordinary people and the Lofty Being that leads humanity. We see a reflection of this in the legend of Lohengrin.

If we are to do justice to the wisdom found in legends, to things revealed through Wagner's artistry, we must bring to it an open mind and mobile ideas. If taken in a narrow, pedantic sense, we are left with empty words instead of being inwardly fired with enthusiasm by the far-reaching vistas opened up through his work. I must be permitted to bring these things before you in concepts that point to a greater perspective. A figure like Lohengrin must be presented in light of its world-historical background and significance. And we must recognize that an understanding of this significance dawned in Wagner, enabling him to give it artistic
form.

The same also applies to Wagner's comprehension of the Holy Grail. We concerned ourselves with the Holy Grail in the previous lecture: “Who are the Rosicrucians?” It is indeed a remarkable fact that at a certain moment there arose in Wagner an inkling of the great teaching that flourished in the Middle Ages. Before that happened, another idea, as it were, prepared the way, but first it led him to create a drama called The Victor; this was in 1856.

The Victor was never performed, but the idea it embodied was incorporated into his Parsifal. The Victor depicted the following:

Ananda, a youth of the Brahman caste, was loved by a Tschandala maiden; because of the caste system he cannot reciprocate the love. Ananda became a follower of Buddha, and he eventually conquered his human craving: He gained victory over himself. To the maiden was then revealed that in a former life she was a Brahman and had overcome her love for the youth who was then of the Tschandala caste. Thus, she too was a victor. She and Ananda were spiritually united.

Wagner renders a beautiful interpretation of this idea, taking it as far as reincarnation and karma in the Christian-Anthroposophical sense. We are shown that the maiden herself, in a former life, brought about the present events. Wagner has worked on this idea in 1856.

On Good Friday, 1857, he was sitting in the Retreat, “the sanctuary on the green hill.” Looking out over the fields watching the plants come to life, sprouting from the earth, an inkling arose in him of the Power of the germinating force emerging from the earth in response to the rays of the sun: a driving force, a motivating force that permeates the whole world and lives in all beings; a force that must evolve, that cannot remain as it is; a force that, to reach higher stages, must pass through death. Watching the plants, he felt the force of sprouting life, and turning his gaze across the Lake of Zürich to the village; he contemplated the opposite idea, that of death—the two polar concepts to which Goethe gives such eloquent expression in his poem, Blessed Longing.

And until thou truly hast,
This dying and becoming,
Thou are but a troubled guest
O'er the dark earth roaming.

Goethe rewrote the words in his hymn to nature saying: “Nature invented death to have more life; only through death can she create a higher spiritual life.”

On Good Friday, as the symbol of death came before mankind in remembrance, Wagner sensed the connection between life, death and immortality. He felt a connection between the life sprouting from the earth and the Death on the Cross, the Death that is also the source of a Christian belief that life will ultimately be victorious over death, will become eternal life. Wagner sensed an inner connection between the sprouting life of spring and the Good Friday belief in Redemption, the belief that from Death on the Cross springs Eternal Life. This thought is the same as that contained in the Quest for the Holy Grail, where the chaste plant blossom, striving towards the sun, is contrasted with human desire filled nature. On the one hand Wagner recognized that human beings steeped in desires; on the other he looked towards a future ideal—the ideal that human beings shall attain a higher consciousness through overcoming their lower nature, shall attain a higher fructifying power, called forth by the Spirit.

Looking towards the Cross, Wagner saw the blood flowing from the Redeemer, the symbol of Redemption, being caught in the Graul Chalice. This picture, linked itself within him to the life awakening in nature. These thoughts were passing through Wagner's soul on Good Friday, 1857. He jotted down a few words that later became the basis from which he created his magnificent Good Friday drama. He wrote: "The blossoming plant springs from death; eternal life springs from the Death of Christ." At that moment Wagner had an inner awareness of the Spirit behind all things, of the Spirit victorious over death.

For a time other creative ideas pushed those concerned with Parsifal into the Background. They came to the fore once more near the end of his life, when, clearer than before, they conveyed to him a person's path of knowledge. Wagner portrayed the path to the Holy Graul to show the cleansing of a human beings' desire nature. As an ideal this is depicted as a pure holy chalice whose image is the plant calyx's chaste fructification to new creation by the sunbeam, the holy lance of love. The sunbeam enters matter as Amfortas' lance enters sinful blood. But there the result is suffering and death. The path to the Holy Grail is portrayed as a cleansing of the sinful blood of lower desires till, on a higher level, it is as pure and chaste as is the plant calyx in relation to the sunbeam. Only he who is pure in heart, unworldly, untouched by temptation, so that he approaches the Holy Grail as an "innocent fool" filled with questions of its secret, can discover the path.

Wagner's Parsifal is born out of his mystical feeling for the Holy Grail. At one time he meant to incorporate the idea into his work Die Wibelungen, an historical account of the Middle Ages. He wanted to elevate the concept of Emperor by letting Barbarossa journey to the East in search of the original spirit of Christianity, thus combining the Parsifal legend with history of the Middle Ages. This idea led to his wonderful artistic interpretation of the Good Friday tradition, so that it can truly be said that Wagner has succeeded in bringing religion into art, in making art religious.

In his artistic new creation of the Good Friday tradition, Wagner had the ingenious idea of combining the subject of faith with that of the Holy Grail. On the one hand stands the belief that mankind will be redeemed, and on the other, that through perfecting its nature humanity itself strives towards redemption; the belief that the Spirit permeating mankind—a drop of which lives in each individual as his higher self—in Christ Jesus foreshadowed humanity's redemption. All this arose as an inner picture in Wagner's mind already on that Good Friday in 1857 when he recognized the connection between the legend of Parsifal and Redemption through Christ Jesus.

We can begin to sense the presence of the Christ within mankind's spiritual environment when, with sensitivity and understanding, we absorb the story of the Holy Graul. And it can deepen to concrete inner spiritual experience when we sense the transition from the midnight of Maundy Thursday—events of Maundy Thursday—to those of Good Friday, which symbolize the victory of nature's resurrection.

Wagner's Parsifal was inspired by the festival of Easter. He wanted new life to pour into the Christian festivals, which originally were established out of a deep understanding of nature. This can be seen especially in the case of the Easter festival, which was established when it was still known that the constellation of sun and moon affected human beings. Today people want Easter celebrated an an arbitrarily chosen date, which shows that the festival is no longer experienced as it was when there was still a feeling for the working of nature. When the spirit was regarded as a reality it was sensed in all things. If we could still sense what was bequeathed to us through traditions in regard to the festivals, then we would also have a feeling for how to celebrate Good Friday. Richard Wagner did have that feeling, just as he also perceived that the words of the Redeemer: “I am with you to the end of the world,” called human beings to follow the trail that led to the lofty ideal of the Holy Grail. Then people who lived the Truth would become redeemers.

Mankind is redeemed by the Redeemer. But Wagner adds the question: "When is the Redeemer redeemed?" He is redeemed when He abides in every human heart. As He has descended into the human heart, the human heart must ascend. Something of this was also felt by Wagner, for from the motif of faith he lets sound forth what is the mystical feeling of mankind in these beautiful words from Parsifal:

Greatest Healing Wonder
Redemption for the Redeemer!

These words truly show Wagner's deep commitment to the highest ideal a person can set himself: to approach that Spiritual Power that came down to us and lives in our world. When we are worthy, we bring what resounds at the dose of Richard Wagner's Parsifal: Redemption for the Redeemer.

• 1. Richard Wagner (1813–1883) was a major German opera composer.
• 2. Sophocles (c. 495 B.C.–406 B.C.) was a great Athenian dramatist and one of the founders of Greek tragedy
• 3. Euripides (c. 480 B.C.–406 B.C.), a Greek dramatist.
• 4. Ludwig van Beethoven (1770–1827) was a German composer born in Bonn.
• 5. William Shakespeare (1564–1616) was an English poet, playwright and actor-manager of the Globe Theatre.
• 6. Wolfgang Amadeus Mozart (1756–1791), Austrian composer.
• 7. Franz Joseph Haydn (1732–1809), Austrian composer who established the accepted classical forms of the Symphony, string quartet, and piano sonata.