The Rudolf Steiner Archive

The name ‘Rosicrucian’ has an indefinite, vague air for anyone who studies the theosophical literature, as if there were a secret behind it. Many consider it to be a term for people who involved themselves in possible and impossible magic in the 18th century. Reading the works of people who want to study the Rosicrucians scientifically and historically one feels the kindly shrug of the shoulders when they write such things as: ‘There was a kind of brotherhood once that had noble ideals and ideas of moral progress.’ They may also refer to their symbolic formulas. But it is emphatically stated again and again in learned works that the Rosicrucians are degenerate. If the Rosicrucians had ever been what those people say they are, Rosicrucianism would be something that is utterly wrong. In reality it is one of the greatest treasures humanity has. Their secrets have never appeared in books. If something did come out, it was due to betrayal or the like, and such things might then easily be taken for foolishness or superstition. Such a view has nothing to do with what Rosicrucianism actually was. Rosicrucianism may be found encompassed in a book published in 1616. The author was called Johann Valentin Andreae. The title of the book was The chymical wedding of Christian Rosenkreutz.¹⁶² It describes the progress of someone who was becoming a Rosicrucian. Later Andreae published a book where it was impossible to tell if it was meant to be serious, a joke or a retraction.¹⁶³

Today we shall discover the things that may be said in public about the true nature of Rosicrucianism. There has always been initiation. People are at different stages of development. Some are far advanced and initiated into the most profound secrets of the world, people who know something about the way worlds evolve, how the earth evolved, and how human beings gradually reach higher and higher levels of development. When it is said that an initiate ‘has the knowledge’, this is often taken too lightly. To know the real secret of man, to know the future of man, is the greatest thing anyone can learn. Yes, there is a knowledge that actually has a deadly effect on someone who is unprepared. If it were simply told today, humanity would be lost. It would be split, with the greatest part destroyed, whilst a smaller part would benefit from the knowledge. The secret can never be elicited from initiates by anyone who does not have the right to know; not even if you were to torture them and make them into martyrs. No initiate would ever reveal the ultimate secret of the world to anyone who does not have the right to know. The very thought of having to reveal the secret would drive him mad or kill him. Let me give you a picture that gives the whole development connected with this secret in perspective—it is of an avenue that gets narrower and narrower, seemingly, though one day the great secret will be revealed to all humanity.

Rosicrucianism is one way of gaining initiation. It was established by Christian Rosenkreutz.¹⁶⁴ There are different ways of initiation. One was taught by the ancient Rishis in India; it is the Oriental yoga way. Then there was the gnostic Christian way, and the Rosicrucian way is the third. All three ways take people to the summit of initiation. But it is not usually taken into account that the mental and physical constitution of Indians and Europeans is utterly different. It would in fact be impossible for a European body to take the Indian way. People also fail to realize the difference in external influences. It is possible to see that in India, for example, some diseases—cholera, smallpox—take a very different course; they are different in hot compared to cold countries. The environment is completely different and therefore has a different influence on all the enveloping bodies of man. It was peculiar to think, therefore, to say that Europeans could go through yoga training. It was an error. People did not know, however, that the Rosicrucians had followed a way of development from the 14th century.

The Rosicrucian way is certainly not un-Christian. For many people who are firm and ardent Christians the gnostic Christian way is the right one they will reach the highest peaks by this route. But the number of such people is getting less. Rosicrucianism holds the most profound secrets of Christianity but also makes it possible to remove all the doubts raised in human minds today by popular or also less popular views. No one is protected from the most dreadful doubts today, which are coming to people from every direction. Christian training would not enable them to meet these doubts in the right way, protect and defend themselves from them. Do not take this lightly. If someone were to say, for instance, that he does not read Haeckel but stays firmly in the confines of his Christian view of the world, this would not achieve anything. We live in a world where people are full of our civilization. We are using natural laws when we go by train or use the newly developed sources of light.¹⁶⁵ However much a person may shut himself off—the thoughts that live in the spiritual environment come to him from every railway engine, every artificial flame. If someone were to limit himself entirely to reading the Bible, his astral body, his soul body, would nevertheless be surrounded by all kinds of destructive inner feelings during the night. You would not know what was making you nervous. Someone who knows the thoughts that reach us at an unconscious level does know. It is not a matter of materialistic science as such, but the whole atmosphere of mind and spirit in which we live. In the 12th century people still felt religious ardour, with the Church the spiritual and external focus of their lives. Having laboured hard, people would seek refuge in the house of the spiritual powers and find peace there. This has now changed. Rosicrucian training takes account of these facts, of everything modern man has to face.

What does Rosicrucian training consist in? You will meet high ideals in it. Anyone wishing to take up this training must turn to someone who has the requisite knowledge. Even as he takes the first steps the pupil will realize what really matters. Rosicrucian training completely transforms the human being. It is only by gaining the faculties for the higher world that he can be a citizen of it.

Seven elements, activities, are part of Rosicrucian occult training: 1) proper study; 2) acquiring imagination; 3) learning the occult script; 4) finding the philosopher's stone; 5) gaining knowledge of man himself, the small world or microcosm; 6) gaining knowledge of the macrocosm; 7) knowing godliness. The sequence may vary, with a teacher perhaps taking 5) as the fourth step, for instance, to suit the pupil's individual nature. You will ask if genuine Rosicrucianism still exists today. Yes, it does, and it will achieve its greatest significance in the future. The Rosicrucian brothers also have signs of identification. Not many of them are able to present themselves in public; some work entirely in secret. Anyone who seeks them will find them; and if someone does not find them he may assume that the time is not yet right for him. It [the meeting] will inevitably happen, however. It may often seem to be pure chance. It may happen, for instance, that you have to sit in a railway waiting room for 3 hours because snow is blocking the line. A stranger approaches you seemingly quite by chance. You have found your teacher. This is just one instance which I mention to you.

1) Proper study. What does this involve? You will be taken into worlds of which ordinary people have no idea. It will be necessary to gain your bearings in those worlds. It is not for people who are divorced from reality, lacking a firm basis to their thinking. Absolute certainty in one's thinking is a precondition. The individual has to look around, endeavouring to look about him with sound eyes, and must also be able to shut off his senses. This is something not everyone appreciates, not even the greatest philosophers. Eduard von Hartmann, for example, said over and over again: ‘Something coming from the senses is always present when we think; thinking without anything relating to the senses is impossible.’¹⁶⁶ It is unbelievably arrogant to say that thinking without anything relating to the senses is impossible. Methods of developing a way of thinking free from sensory elements are now presented in the spiritual scientific literature and in lectures.

People who are found to be suitable are guided towards deeper knowledge. The elementary part of this knowledge is in fact open to many people. The way of study presented today, leaving aside the sense-related aspects of the world, consists in training one's thoughts. These then have nothing to do with the world we perceive around us through the senses. Wanting to enter even more deeply, one must put one's mind to more powerful thought training. I have endeavoured to give directions for such a way of thinking in the two books The Philosophy of Spiritual Activity - A Philosophy of Freedom and Truth and Knowledge. It is like this—when he begins to study these books at some depth, the reader will find that one thought follows another in a sequence that is determined by necessity. All people seeking to gain higher things are thus given the means for genuine growth in the spirit.

2) Developing powers of imagination. Here the way ideas are formed differs from ordinary thinking. Think of Goethe's words ‘All things corruptible are but a parable’. When you see someone with a smiling or worried face you'll not say ‘a crease is developing in that face’, or ‘a tear runs down his cheek’. What you'll say is that this shows a cheerful and this a sorrowful soul. The outer reveals the inner aspect; it is a simile, a likeness of what lives in the soul. Anyone will accept this in the case of human beings. Everyone knows the difference between a human head and a picture of it. A geologist may describe the earth for you, concerning himself only with its purely physical structure. People do not know that the earth's body is the body of a living entity, and that particular plants reflect the happy and the sad earth spirit. Goethe knew to tell of this; he knew how to see the earth as a body and knew what lived in it. In his Faust, he made the earth spirit say:

In life like a flood, in deeds like a storm
I surge to and fro,
Up and down I flow!
Birth and the grave,
an eternal wave,
Turning, returning,
A life ever burning.
And thus I work at Time's whirring wheel,
God's living garment I weave and reveal.

Everything on earth is a likeness of what is happening in the inner earth. People walk about on the earth's body. From my body, the earth may say, grows the seed that gives human beings their bread. The words in John's gospel, ‘He who eats my bread has lifted up his heel against me’, speak of one of the most profound mysteries in the way we look at the world.

Imagination is gained by seeing everything as a likeness. It is, however, necessary to learn logical thinking first. But in Rosicrucian training no one will choose a different image. Each feels that everything is in the image of the eternal. Here I must use dialogue to speak of something that lies behind an image that was taught in medieval temples and then in the Rosicrucian schools. The teacher would say to the pupil: ‘Look at the plant putting its root down in the soil and turning its flower, the seat of its organs of fertilization, to the light of the sun. The calyx is given a chaste kiss by the sunbeam and a new entity comes into existence.’ Even Darwin said that the root of a plant may be compared with the head.¹⁶⁷ Man is an inverted plant. His organs of reproduction are turned towards the centre of the earth in shame. The animal is between man and plant. These three realms of nature are shown in the image of a cross (Fig. 5).¹⁶⁸

Plato said: ‘The world's soul has been crucified on the cross of the world's body.’/p>

The Rosicrucian teacher would then ask his pupil to compare matter as it exists in flesh with the chaste matter of a plant, telling him that a time would come when human beings would be cleansed of their passions and desires, maturing to a stage and shining out towards the sun of the spirit where they will be as chaste and without desire as the chaste plant. With this ideal they will cleanse their flesh, so that fertilization becomes chaste and pure. Medieval schooling represented this ideal in the holy grail. The chalice is a sacred symbol of what human sensuality must become if it is to be like the calyx of a plant. It will then receive the kiss of the white dove—the chalice is shown with the dove above it.

To make the world thus spiritual, seeing man's environment in such images, raises him to the point of vision in astral images. Imagination is developed out of heart and mind and out of feeling.

3) Learning the occult script. The occult script reflects the inner currents in nature. One such sign is the vortex. If you were able to see the whole of the Orion nebula you would have two sixes intertwined. You see a world that is dying and one that is becoming in the nebula. Things are like this everywhere. When a plant sheds a new fruit, nothing from the old plant passes on to the new one. Nothing but powers cause a new plant to develop. And once again you would only see the vortex swirling inwards and out. In the same way you might see an old civilization spiralling into itself and a new one snaking out. This spiritual process can help us understand such a sign that is part of the script (Fig. 6).

800 years before Christ was born the sun entered into the sign of the Ram or lamb. Every spring it moves on a distance. The spring equinox is now in the constellation of the Fishes. At that earlier time people thought the Ram brought all that was good, new strength and power in spring. They even connected the redeemer with this. In early Christian times, the cross and the lamb were their symbol for this. Before the sun was in the sign of the Ram in spring, it was in the sign of the Bull. The Egyptians venerated the sacred bull Apis at that time, the Persians the Mythras bull. After the Flood, the sun was in the sign of Cancer. Cancer was given this occult sign: (Fig. 6).

And so there are many such lines, and also colours. And so one learns the signs that take us into the forces and powers of nature. One learns to develop the will in the occult script.

4) Finding the philosopher's stone. This was felt to be a secret in the 18th century. Someone then also published something about it. It is something everyone knows. The philosopher's stone is at the same time the noblest thing man can attain to, can make of his organism in order to achieve higher development.

Let me give you a story from Vedanta philosophy for this.¹⁶⁹ People once wanted to see if man could also live without eyes. After a year the individual concerned said: ‘Yes, I have lived, but as a blind person? He then tried to live without ears and a year later reported: 'Yes I have lived without ears, but as a deaf person.’ The voice was taken away and he lived as a mute person. Then his breath was to be taken away as well and that proved impossible. He could not live without breathing. Our breathing gives us the air we need to live. ‘And god breathed into his nostrils the breath of life; and man became a living soul.’¹⁷⁰ We take in oxygen with every breath and release carbon dioxide. In the plant, the cycle goes the other way round. The plant uses carbon to build its body. This is why we find fossilized plants in coal after thousands of years. Man has carbon in him; he breathes in oxygen, and the carbon dioxide which is produced is removed. Animals do the same. The Rosicrucian school teaches a special way of breathing, so that the person learns the process which the plant carries out in itself. One day man will be able to transform his carbon himself; he himself will transform the blue blood that is streaming back into red blood. Now he takes in plant nature; one day he himself will do what the plant does today. The Rosicrucian says: ‘Today your body is made of flesh; one day you will create it yourself through the breath. Plant nature will appear in you, but you'll not sleep the way plants do but will be clairvoyant with it.’

This is the ideal man is moving towards—to build his body of carbon. Ordinary coal is the philosopher's stone. When man's body has become star-like it will not be black coal but transparent carbon, clear as water. These are not just chemical processes but sublime ideals. The Rosicrucian goes through it in stages, and later the whole of humanity will ascend to this level.

5) Knowing the human being as microcosm. In all the rest of nature, the world is spread out; man is an extract of it. Everything is spread out in the world in letters, and man is the word. In the early 19th century Oken¹⁷¹ and Schelling¹⁷² presented the basic ideas of this, which were quite correct. They sought to gain understanding of the essence that lies in an organ. Oken got a bit grotesque when he said the tongue was a cuttlefish. Goethe said: ‘The eye is created by the light for the light.’¹⁷³ We only come to recognize the true nature of light when we find the principle in man that corresponds to light.

The teacher gives his pupil a leitmotiv, asking him to concentrate on a point, the organ that lies behind the root of the nose, and he comes to know the nature of dream consciousness in addition to his wide-awake conscious awareness. The human being gets to know the whole world when he deeply considers the spleen, liver and other things. When he has expanded his conscious awareness by thus entering into himself—it is dangerous to go broody—he will become one with the whole world.

6) Coming to know the macrocosm. Having perceived what I have just described, he will also perceive the creator behind all creation.

7) Getting to know godliness. At the 7th stage the individual reaches a point that calls forth universal feeling from the depths of the human soul and something he only has a right to know at this stage—the feeling of blessedness. It is only by gaining insight into macrocosm that he learns to enter into universal feeling. Entering into every individual thing in a clear and living way is godliness. There he discovers the soul that lies at rest behind nature. Someone once said to me: ‘I never thought a stone would feel anything if I split it.’ The spirit of the mineral world feels the greatest voluptuousness when a stone is split, a feeling of bliss. It may seem to us that the marble quarry is going through martyrdom; yet for the spirit of the stone is it the greatest bliss. Now you might ask why people are not told such details. Someone once said it would be most useful for people to know them. My reply was: 'People would want to gain things for themselves from this, and this secret must only be used in utterly selfless service to humanity.’

The Rosicrucians knew this secret, as do those who now walk this earth and serve human progress. They tell the things that will serve progress, they who know how the ‘chymical wedding’ may proceed.

• 162. Andreae, Johann Valentin (1586–1654), German protestant theologian. ‘The chymical wedding of Christian Rosenkreutz, Anno 1459’, written in 1603. was published anonymously in Strassburg in 1616. See Steiner R. A Christian Rosenkreutz Anthology, essay written in 1917 (in GA 35); P. M. Allen compiler and editor. Blauvelt: Rudolf Steiner Publications 1968.
• 163. Andreae's later works, including the allegorical Die Christburg (1626), were more pietistic.
• 164. See lectures Rudolf Steiner gave in Neuchatel on 27 and 28 October 1911. In Esoteric Christianity and the Mission of Christian Rosenkreutz (in GA 130). Tr. P. Wehrle. London: Rudolf Steiner Press 1984.
• 165. New York had the first electric street lighting in 1882.
• 166. von Hartmann, Karl Robert Eduard (1842–1906). His Philosophie des Unbewussten (1869) was translated into English by Coupland , with a new edition in 1931. At the beginning of the second volume (1882) we read: ‘We think either in images, in which case we rake sensory impressions and transformations and combinations of them directly from memory, or we think in abstract terms. Abstract notions have, however, merely been abstracted from our sensory perceptions, and we may discard as much as we like in the process of abstraction, so long as something actually remains. This has thus been part of the whole before from which the abstraction was made. Abstract notions thus are merely residues of sensory impressions and therefore take sensory by nature.’
• 167. Darwin, Charles (1809–1882). ‘Surely it is no exaggeration to maintain that a root tip which has the capacity for achieving movements of adjacent parts performs a function similar to that of the brain of a lower animal.’ Darwin C., assisted by Darwin F. The Power of Movement of Plants. New York 1892.
• 168. Plato (c. 427–c. 347 BC) Greek philosopher. After living for a time at the Syracuse court, Plato founded the most influential school of the ancient world, the Academy, in Athens. The world's soul has been crucified on the cross of the world's body. Rudolf Steiner would frequently refer to these words from Timaeus (chapter 8), but always in the form given by the Viennese philosopher Vincenz Knauer, who was a personal acquaintance, in his Die Hauptprobleme der Philosophie in ihrer Entwickelung und teilweisen Lösung von Thales bis Robert Hamerling. Vienna 1892, S. 96 (the passage is underlined in the copy of the work in Rudolf Steiner's library): ‘We know from mythology, in Timaeus, that god placed this world soul in the universe in the form of a cross and stretched the world's body upon it.’ The passage in Timaeus says that god split the world's soul in two halves, ‘brought the two parts together in the form of the Greek letter chi (Χ) and made each into a circle, so that the two met with their ends opposite to the middle, and each also met itself. He gave both parts the uniform movement of the circular orbit that took place in that same space, but made one of these circles the inner one, and the other the outer one’ (quoted from German translation by Otto Apelt, Der philosophischen Bibliothek Band 179. Leipzig 1919). See also Rudolf Steiner's discussion of this in Christianity as Mystical Fact (GA 8) (1902).
• 169. It has not so far been possible to trace this.
• 170. Genesis 2: 7.
• 171. Oken, Lorenz (1779–1851), German naturalist and natural philosopher, professor of medicine at Jena, later at Munich and then Zurich. The quote: ‘The tongue is a cuttlefish’ was freely rendered by Rudolf Steiner, basing on Lehrbuch der Naturphilosophie. Jena 1831. Friedrich Frommann, 14. Buch: Zoologie, S. 424,466,496.
• 172. Schelling, Friedrich Wilhelm Joseph von (1775–1854). German philosopher.
• 173. ‘The eye owes its existence to light. Light creates an organ for itself from indifferent accessory animal organs, an organ to be like unto itself Thus the eye is created in the light for the light, so that the inner light may come to meet the outer.’ From the introduction to Goethe's Theory of Colour, An Outline. See Rudolf Steiner's Goethe the Scientist (GA 1).

Next Friday, we will discuss the events that precede the birth of a human being. For occult research, the conditions that a human being has to undergo before his birth are also important. We will also address issues related to the unification of the human ego with its prepared physical body and various other issues related to the manifestations of the times.

Today I would like to elaborate on the relationship of our Theosophical Society [to other spiritual currents]. As a Theosophical Society, we differ quite significantly from all previous endeavors. Last time we saw how the esoteric teachings were treated in the Pythagorean school, and I pointed out that in this Pythagorean school we have something that the Secret Doctrine taught in secret. In terms of doctrine, we have something in common with this Pythagorean school.

And then we have something similar to what was present in the time of [early] Christianity. The Theosophical Society is concerned with the teachings we find in Gnosticism.

The Theosophical Society is essentially different from any kind of secret society. We also meet in larger groups in the Theosophical Society as in the time of Christ, and not in small hidden circles, as was the case with the Pythagorean School. But we can show even more similarities.

I have already mentioned the Rosicrucians and the Knights Templar. They were different because they were real secret societies with a hierarchical principle of order. The Rosicrucians only addressed a few individuals. They never gathered in larger contexts. Today I would like to give you an idea of how the Rosicrucians worked. They existed in their original form until the end of the 18th century, when the most remarkable spiritual endeavors arose and the form had to be changed as a result. Christian Rosenkreutz was incarnated in Count Saint Germain at that time. From the thirteenth century until the French Revolution, the Rosicrucians only knew each other. Only those who were themselves Rosicrucians could recognize each other. It was impossible for a Rosicrucian to be recognized from the outside. Rosicrucians could be in the most unnoticed worldly positions. Many heads of the education system were in a certain position so that they could work strongly without being recognized. But they also came from the outside into the legislative and administrative branches and were therefore highly effective.

In truth, the Rosicrucian relates only to his spiritual brothers. He works solely from the spiritual sphere from which humanity is governed. It should be borne in mind here that it is not only words that have an effect. Effects from the spiritual sphere flow into human life in a variety of ways. Only those who can go to the spiritual source really know what is involved. Today, it is generally assumed that history develops from external events, but there are countless other channels that are hidden and have a strong influence on human life.

How does the Theosophical Society differ from these earlier movements? Today, the facts come from outside, which makes it necessary to communicate theosophy and the theosophical truths to the world. Little by little, humanity's secret knowledge will be made accessible in the future. Today, there are also parts of the earlier secret knowledge that have already appeared or are appearing publicly. They were found either by external natural science or, as in the case of history, in connection with some essays that appeared in the Revue Bleu, for example.

The published historical facts are roughly the following: There are records of Queen Marie-Antoinette by the Countess d'Adh&mar. These are messages from the trusted friend of Queen Marie-Antoinette of France, who lived as a lady-in-waiting close to the queen. I will just outline what is in these records. On the eve of the Revolution, a gentleman presented himself to this lady-in-waiting. It was the Comte de Saint Germain, who requested an audience with the king and asked the lady-in-waiting to arrange one for him. Maurepas was a minister and was keen to prevent such an audience with Louis XVI. So the Count Saint Germain discussed the matters that related to the royal house and the whole French nation with the queen's lady-in-waiting and asked her to report the conversation to the queen. — This is the first act of the facts.

The confidante presented the matter to Queen Marie-Antoinette. The queen granted the lady-in-waiting an audience with Count Saint Germain. So it came about that in the presence of the Countess d'Adhemar, a conversation took place between the queen and Count Saint Germain, in which he pointed out the dangerous situation in which France then found herself. He then said: “If my warnings are not heard, then I will no longer be seen for three generations.”

However, the First Minister Maurepas then made any further contact with Count Saint Germain impossible. In July 1789, the same Count Saint Germain came to Paris again to speak to the Queen's confidante at a rendezvous in a church. During this conversation, he not only told the confidante things that would happen in the next few years, but also predicted things for decades to come. “He who sows the wind shall reap the whirlwind.” He had already expressed this long before the time when Christ walked on earth. This man, who at that time appeared as Count Saint Germain, was none other than the founder of Rosicrucianism, Christian Rosenkreutz himself. We are dealing here with a man who can live entirely in the mental world, entirely in the world of thought. Thoughts live not only in the present, but also in the past, and so thoughts will be deeds in the future.

In the last occult lesson, I described how the theurgist gains insight into the depths of world events. The theurge's expanded vision offers a much deeper insight, penetrating into the intentions of world governance. Count Saint Germain was able to see the deepest driving forces within the world movement. He clearly expressed this at the time, and it can be found in the notes of Countess d'Adhemar. What he showed her was that things had to happen as the great plan of the world intended, as the great intentions were.

In the case of Count Saint Germain, we are dealing with a human individuality that had become completely intertwined with another personality that was also connected to the French Revolution: the demon of Count Cagliostro. However, all the external facts that take place before our eyes are nothing more than what happens internally. But there is something else at the root of this matter as well. It was, so to speak, a symptom of a nonsensuous history.

If we recognize the facts of life today correctly, we will see that the causes that led to the French Revolution are still at work today. Today, no attention is paid to such facts [that Christian Rosenkreutz, in his then embodiment as Count Saint Germain, said in Paris in 1775: “A century will pass before I reappear” - and] “If I am not heeded, I will not reappear before three generations have passed.” This is what the Count Saint Germain had said in mid-1789.

What then took place in France [during the French Revolution], after the Count Saint Germain had not been listened to, had been long prepared [within the secret societies].

The Revolution arose out of the call for the rights of the personality. (The four lower principles). The urge for freedom belongs to the lower Manas. The course of events thus took place according to an inner plan. But that man wanted to bring the goods, which then had to be achieved in a bloody way, to humanity in a peaceful way. The conditions at court did not allow his advice to be heeded. The outer course of events had to take the other path, that is, the bloody path. The encyclopedists, the philosophers of the Enlightenment, had a part in the revolution. Those who consider only the sensual, as happens in the “Systeme de la Nature” [by Paul Henri Thiry d'Holbach], have only Maja in their perspective. Goethe called it a hollow work, as if it had flowed out of purely physical, sensual interests. Thinking, feeling and acting have been completely materialized in this work.

We see, then, that contemporary science has already become completely materialistic in terms of natural and cultural science. It has become so out of necessity. Our feelings have also become so materialistic. When we look at materialistic historical thinking today, we see that people are so completely dependent on the prejudices of their own time. The historian is virtually compelled to project these prejudices of his own time back into earlier times. If one is able to see this in the right way, then it is downright outrageous to encounter ideas about the lives of past centuries. This being afflicted with the prejudices of one's own time makes it so that today no one can put themselves back into the feelings and desires of the thirteenth century. But in those days everything was quite different. The judgments one encounters today are made with the exclusion of all factual knowledge. They are based only on the very outermost historical basis. No consideration is given to the fact that everything changes in the course of human development.

What is regarded as “right” today will be recognized by later generations as “wrong”. This also applies to spiritual movements. What was right for the Rosicrucians of the Middle Ages would no longer be right today. People today not only demand more, they also demand something different. Today it is impossible to work in the way that the Rosicrucians worked in earlier centuries. However, those who want to help people today are the disciples of those who, in earlier centuries, demanded that the human mind should judge over everything.

If we go back even further in human development, when Christianity was founded, it was still possible to appeal to feeling. In those days, one could build on “faith”. But we could no longer appeal to such “faith” today.

Progressive history was brought to life by the Rosicrucian disciples of the eighteenth and nineteenth centuries. We are only paying tribute to our age when we appeal to reason today. It is very important to always keep in mind: We give, but it is always our contemporaries who demand.

It is generally assumed that a truth is easy to grasp. But is that really so? The intellect can understand everything, but otherwise it is the most powerless to really intervene in inner events. The intellect can never grasp from within. The intellect only ever understands things on the outside. What happens in research today? Animals and plants are chemically examined. We have found out how the substances interact, how digestion works. What happens in this research? It is organized with thinking and combined with the intellect. This is done by the intellect. But by approaching the facts of life in this way, the intellect has at the same time, by organizing and combining, driven life out of everything. Intellectual science has “come a long way”. It has achieved amazing things. This is, of course, fully recognized by us.

In 1875 Haeckel's students [Hertwig] Strasburger researched the connection between cells and shed light on the fertilization process. Today, external science even understands how personality is formed. The birth of personality was glimpsed in 1875. But science had to pass by the higher individuality.

But if we now look further back into the past, we see that earlier centuries still saw the core of the human being. And they also spoke of this core. Today's science, however, has completely detached the human being from his original spiritual sources. Science will only say that material feelings and desires live in the human being. Material reasons are sought in everything, which are the basis of later generations.

But if one wants to grasp the truth, the spiritual must be added today. The doctrine of reincarnation and karma, of the interconnection of fate, is part of this. The mind, descending, is completely powerless. But only when it ascends will the mind be productive again. People in the past did not just have minds. From the thoughts that arise from the doctrine of reincarnation and karma, the higher soul powers will flow.

I will soon speak to the members about what was involved in the emergence of Christianity. It will be necessary for us to become clear about the founding of Christianity. I will try to make Christianity understandable in the form it took on at that time.

A spiritual movement can be injured very much by one-sidedness; and when we devote ourselves to such a subject as the occult standpoints of the Stuttgart building¹ we must clearly understand that when some single truth is specially emphasised, a strong light falls upon this truth, and one may then easily fail to recognise what should also be observed — the other side of the matter. In order to arrive at an all-round view one should always bear this in mind. For example, to all that was said yesterday² something else must be added. Certainly, a still greater perfection is attained when we are able purely in thought to erect around us such a temple, when we are able to imagine ourselves surrounded in thought by such a home. To this end our thoughts must be so strong that they act like a physical home. This may be achieved by a great power of concentration when, alone by ourselves, we follow rules such as are given in my books, The Way of Initiation and Initiation and its Results.³

But now, in order that we may have the right ideas about the necessity of such a building, we must say that when we devote ourselves to our studies in our lodge work, we require not only that we as individuals shall produce the conditions for our concentration, but also that we shall be disturbed as little as possible by what is around us. As the human being consists not only of the physical organism but also of supersensible principles, and these are active and set up relations with our environment, it is necessary when we exert our physical thought, for us to support the efforts of our will for our etheric and astral bodies. This we can do by providing for our subconsciousness — that is, for our etheric and astral bodies — conditions which may best be set up when we are in occult surroundings.

For this reason such a building is a great benefit and becomes a necessity to us.

We must bear in mind that in a certain way the great truths are at the same time difficulties to a person, something which he must first learn to bear, something which at first may be shocking, which may upset him, because it agrees so little with his everyday life. Therefore, in order to come to the higher truths in as favourable a way as possible it is necessary to provide a building such as this so that the spiritual knowledge which awaits us may indeed come into us — and in our age the Masters of Wisdom and of Harmony of Feeling are able to give us a great deal.

Since the end of the 19th century many doors have opened to the spiritual world, and many streams of spiritual life may be led into us. It may be said that just in the immediate future, towards which humanity is now going, the conditions are becoming more and more favourable for the influx of important spiritual knowledge which can enable us to progress quickly in every respect; but in order to clear away the hindrances which come through people — after they have just slipped out of materialism — not yet being sufficiently mature to receive the great truths, we must develop within ourselves a frame of mind which brings less danger of disturbance. This can be accomplished by means of suitable surroundings; and everywhere where from our standpoint just at this time care should be taken to see all is in order, there everything will really be observed which the occult point of view demands. It is natural that the needs and wishes of one who comes into Anthroposophy should go very far to one side or another, and because on the other hand there cannot be the necessary insight, it is difficult to be obliged to deny things which the other considers right. Very often it is not perceived that the denial is for the other’s welfare, and it is especially the case that some can only await the answer to one question or another with very great difficulty.

Because all knowledge is exoteric, one has grown so accustomed to expect that fundamentally everything that a person may ask can always be answered; but to this belongs two things at least. One is that the person who wants the answer should be in the position to understand it, that is to say, that through his whole anthroposophical or theosophical development he had progressed far enough to understand the answer. Abstract reasons prompt him to put the question much earlier than it is possible for him to understand the answer which is given from occult worlds. The other is that the one asked knows the answer. In regard to certain spiritual knowledge we are just at the stage when a question may be very premature, not only for individuals but for our whole age, although the answer will doubtless be given to us in the right form in the course of time. For this reason I said in the course of lectures at Karlsruhe⁴ that an essential thing in occultism is: to be able to wait. Particularly one who perhaps has undergone a certain development must be able to do this, and most of all one who has reached a certain height of occult development. When a person considers it extremely important to answer a question at a certain time, the intellect, which is always ready to answer, may very easily conjure up an answer, even from the feeling of a trained occultist. This answer is not only false or insufficient, but it takes away for a long time the possibility of a coming to the right answer at all, hence it is necessary to be able to wait until one is favoured with an answer from the spiritual world.

This applies not only to the highest questions, but also to more elementary ones. Even to the trained occultist there is a great temptation to produce the answer out of himself, but then he will be liable to fall into error. These two pictures [in our building here in Stuttgart] are an example. Our friend Stockmeyer has said for a long time that he wishes to finish them. The answer concerning the idea was promised him as soon as it was possible. That went on for a long time. To the despair of the architect the pictures were only finished very late indeed. Where did the fault lie? It was because the answer which was necessary as a kind of occult sketch for these pictures could only be given very late. One had to wait until the intuition came. These ideas might very easily be thought out, but then they would be worthless. What is so necessary is that one should not only go the straight way, as it were, but one should also have the resignation not to excogitate something; only to exercise the intellect upon occult truths when they are there, but not in order to find them. For this purpose the intellect must be absolutely laid aside. When occult truths are there they must then be taken up and established by the intellect, it must give them a logical character. One must make a practice of this if one wishes to progress; just as when one uses details which may perhaps be elementary in order to fit them into a whole. Then what will happen if in Munich we wish to build a great hall and at the right time we have not the idea which is to be embodied? We are Anthroposophists and know that karma works not only in individual beings, but in all connections, and when we have this faith we know that when a thing is necessary it can let us wait, but it will come, and indeed at the right time. We cannot judge when the right time is, for this we need confidence in the future; if it does not come, then it is not the right thing for us. This is not fatalism, for such a faith does not prevent us from making every effort, but it directs these efforts into the right lines. We make no false attempts with our intellect, but prepare ourselves for the moment when we shall be favoured. Instead of worrying oneself in front of a sheet of paper it is better to sink into prayerful meditation and ask of karma that this moment of intuition may come.

With this is also connected what might be called the right view of the Rosicrucian principle. If one who is acquainted with the Rosicrucian Temple⁵ in a pedantic, external manner were to come into this building, and if he were to remember the rules taught him from old traditions, he would say: “You have done it all wrong, that is not Rosicrucian.” We should have to reply: That which you demand we do not wish, and could not wish it, for Rosicrucianism does not mean to carry on certain truths throughout the centuries, but it means to develop the sense for what each age can give to man from the spiritual world. That which in the l4th century might perhaps be wrong is right in our age, and in our age it must be done in this way, for our relation to the spiritual powers around us requires exactly this form. This building, therefore, is not constructed after an old pattern, but it is built in accordance with the requirements of our age.

For what is the demand made of us by the spiritual powers? I give hardly a single lecture without using the word ‘theosophical’, as this is linguistically possible, although it is not grammatically correct. Perhaps many would find our address, “My dear theosophical friends,” blameworthy.⁶ This word is purposely used because the heart of our mission may be characterised by this word. Theosophy, or Anthroposophy is something which has always existed in the world and has been cultivated in all ages in the way in which humanity had to cultivate it according to its requirements — at one time in wider circles and at another in smaller ones, according to the peculiarities of the several ages. It is something which — after all the preceding developments have taken place — may now be given in such a form that, within certain limits, it can enter into each human I, into every feeling and every stage of intellectual maturity.

Today there need be no one who, if he has the goodwill, may not receive Theosophy or Anthroposophy. For this reason it is on the one hand something external and on the other a special task of our age. From this standpoint we must consider ourselves as the vehicles of the world-movement which must be described as the theosophical or anthroposophical movement.

That within this movement, according to the capacities of the individuals, the most varied shades may be found, should be self-evident, and this has been the case in our movement in every age. When Theosophy becomes conviction it provides the ground upon which the most varied knowledge may blossom forth, but they have to be obtained on the paths of actual truth. Among those who understand the heart of occultism it is always the case that they cannot disturb one another; it is impossible for persons to disturb one another who are engaged in occult practice and through proceeding from different starting-points arrive at other formulations. That is a strict law. The occultist may not fight when he sees that other occultists have correct starting-points and are striving rightly, even if he finds their formulation clumsy. The fact that various occultists formulate what they have to say in different ways may depend upon the various starting-points, and according to how they consider it necessary to bring this or that from the higher worlds.

It is different when it becomes evident that other movements are not on the same level, when they simply set to work with more elementary conditions and then assert that this is the final truth. Not to recognise a higher standpoint is wrong. If someone were to say that Christ — whose nature we have tried for years in our spiritual movement to render more and more plain — can incarnate more than once upon the earth in a fleshly body — upon what would this assertion rest? From what you have heard and will still hear you will clearly understand that there is a Being Who works in such a way that He could sojourn but once in a physical body for three years, and cannot come again and again in a physical body. This is a truth which has always been emphasised by Rosicrucianism; and it was also clearly shown in the Mysteries. One who does not know this may arrive at an incorrect formulation from a knowledge which does not extend so far into these regions; incorrect because it uses the name Christ.

On the other hand it is possible to say: Why does the other speak differently? He speaks differently because he is not thinking at all of what we have here called Christ. He designates someone else as Christ, of whom perhaps might be said what he says, but it is not the one who is spoken of in this movement, because it is the unconditional necessity of our age — as the requirements of the Masters of Wisdom and Harmony of Feeling — that we should speak of this high Being whom we call Christ. And when we read the Gospels we may recognise and identify Him with the One who for 2,000 years has been thus described. This is an historical right, not an absolute one, of course! Although the knowledge of Him has been very imperfect for 2,000 years, He has been thus described, and we do the same for historical reasons. On this account this name ought not to be used for other beings. This is something which has always been emphasised and which today can really be quite easily understood by anyone.

It is, however, interesting to notice how difficult for some to understand this matter clearly, but those who from the very beginning have no particular inclination to enter into more detailed explanations will have felt it uncomfortable that we do not by any means make the matter concerning Christ so easy. This one could see again in Karlsruhe (when the preceding course of lectures on the subject of ‘Jesus to Christ’ was given). What was said there was only possible because of everything else which had preceded it. Thus at the present time it is not yet very easy to arrive at the Christ principle, but it is a necessity which is laid upon us by the leaders of the spiritual movement.

It is very remarkable that there has been a certain difficulty in introducing the special investigations of Rosicrucianism into the theosophical movement, and even the position of this movement is very misunderstood here; exactly in how far does this movement merit the name of a Rosicrucian movement? But I shall never say: “My Rosicrucian friends!” You may gather from this that it was never correct to consider what belongs to Rosicrucianism as something exclusive. If someone outside our movement were to say that we were Rosicrucians, that would not only be a misunderstanding, but it would be a somewhat defamatory designation for our movement. This always reminds me of a man in the market place who once said that so and so was a phlegmatic, and a woman said, “Oh, is that what he was? But I know he is a butcher!” It is somewhat similar when in order to distinguish us someone calls us Rosicrucians. This has no meaning. Rosicrucianism has flowed into our movement, it is assimilated and to a certain extent practised. How difficult it is to let this current flow in you may see in the remarkable fate of the personality to whom all we in this movement look up with great respect: Helena Petrovna Blavatsky. If you follow her development from Isis Unveiled to The Secret Doctrine you will see that a great amount of Rosicrucian knowledge has streamed into Isis Unveiled. For reasons which cannot now be discovered she then swerved to one side in The Secret Doctrine, which did not further develop what could have been carried further, but on the contrary took a side path. But how strongly these Rosicrucian principles acted we may see in the third volume of The Secret Doctrine. There one finds the greatest truths next to really impossible things. One who is able to discriminate may connect this with what is being revealed today.

Thus it has come about that Helena Petrovna Blavatsky has very clearly said that it must never be thought that Christ Who is to come again will reappear in a fleshly body, but that the coming Christ must only be understood as an event which a person experiences through a connection with the spiritual world. We take the same ground that she did in this respect, when in a clearer way than was possible to her, we work out what she commenced. When she turns with such severity against the idea that Christ could incarnate again in the flesh it is not easy when the reproach is made against our movement that her most important knowledge, which sometimes is not well formulated, is violated. There is continuity, and there is no need to make this breach with the original starting-point, by coming into conflict with what concerns the coming of Christ. Although we always set what is true in place of what is false, in many things we may go back to the original statements of Helena Petrovna Blavatsky. And we may know that in the form in which she now lives she wished that the continuity should be developed, which should not be an adhesion to the formulas but a working in the spirit which existed at that time. It was not a spirit of standing still, and least of all a spirit of retrogression! We work in the best way when we bring out that which was still closed to Helena Petrovna Blavatsky. The doors have opened in quite a different way, especially since 1899.

Without taking into account anything that has gone before, we try to penetrate into the meaning and importance of the Christ Principle. This leads us naturally to join on to the occult investigations which have been made with special care in Rosicrucian circles since the l3th century.

But those who have heard my various courses and lectures will know that we are not now teaching the Rosicrucianism of the 13th century. We are Rosicrucians of the 20th century! It is our task to join on to the principles which Rosicrucianism possessed, to utilise them in theosophical progress. We cannot do otherwise than recognise that what has thus been found is something higher in every way than anything else in the world with respect to the Christ Principle. We must, however, admit that on account of the energy with which this principle has been worked out the teachings regarding Karma and Reincarnation passed into the background. Therefore we are dealing not with the spirit of an historical epoch, nor with the spirit of Rosicrucianism, but with the Spirit of Truth. It is quite indifferent to us where one faith or another appears, we have to deal with the Spirit of Truth, and on this account all division into categories and forms must always give rise to misunderstandings in our movement; we desire only to serve the Truth, as was described with respect to our small festival. We wish to represent not what this or that age has said, but what comes directly from the spiritual world. That which can be recognised by the human intellect is our concern; in accordance with this we shall lead our movement further, and with respect to all other creeds we may call ourselves theosophists, according to the motto of our movement: No religion is higher than Truth. In this respect we take the most theosophic ground.

For this reason we surround ourselves not with a building modelled according to Rosicrucian pattern but with one that is planned for a particular object. For example, the size of the space is the external condition for this. Perhaps we should have been quite unable to add one thing or another if the space had been larger or smaller. No scheme is of any value, but we have to wait for what comes to us as a gift from spiritual worlds. In other words, our whole effort is to understand something that sounds so simple: To open our hearts to the spiritual world which is always around us, to understand words such as those which Christ said: “I am with you always, even to the end of the world.” If someone were to examine the work we have done in past years he will not be able to say that we present Christianity in a way it was thought in the early centuries. We desire to acquire the spirit which wishes to come close to Christ as He is today; and only when we have recognised that this Christ is a living One we shall illuminate what took place in former times.

In the same way we consider Buddha as a living One, who follows his principle that Buddha does not return any more in the flesh. If someone were to affirm this, we should have to reply that he understands nothing about Buddhism, for one who has risen from Bodhisattva to Buddha does not return. For Buddha lives, and he works in our movement and illuminates what he accomplished 2,500 years ago by what he does today.

Just as only he may speak of Buddha who knows him, so also only he who knows Christ may speak about Him. Therefore if someone says that a very important being will come in a fleshly body, that may be correct, but he has nothing to do with Christ. The fact is that if a person enters deeply into the nature of Christ he comes to understand that the other is making a mistake; it can never be the reverse. This brings difficulties, but it must be borne in mind — especially by one who has occasion to practise theosophical principles in the true sense — that one should exercise tolerance even towards error. But to exercise tolerance means, not to acknowledge error but to deal with it with love, otherwise it would be a sin against the Holy Spirit. We must exercise tolerance precisely because in regard to Christ we represent the Rosicrucian principle.

We can wait until opposition comes, exactly concerning Christ. If you understand this word, the principle of the most real search for truth and on the other hand real tolerance, you will be able to answer for yourselves the question: In what sense are we Theosophists and in what sense are we Rosicrucians?

• 1. The Branch-House in Stuttgart; the first building specially erected and designed for anthroposophical work; opened by Rudolf Steiner in October, 1911.
• 2. Special Building for Anthroposophy at Stuttgart from an Occult Point of View, Stuttgart, 15 October 1911
• 3. The Way of Initiation is an early version of the first half of the book entitled Knowledge of the Higher Worlds and Its Attainment. The book Initiation and Its Results corresponds to the second half of Knowledge of the Higher Worlds and Its Attainment.
• 4. Course of lectures From Jesus to Christ, GA 131
• 5. See description of the Temple of the Holy Grail in The Younger Titurel by Albrecht von Scharfenberg, about 1270 AD.
• 6. This lecture was given prior to the exclusion of the German Section from the Theosophical Society. Since then Dr. Steiner’s movement has continued as the Anthroposophical Society.

The rôle of Christianity in human history is unique. The coming of Christianity represents, in a sense, the central moment, the turning point between involution and evolution. That is why it radiates so brilliant a light—a light that is nowhere so pregnant with life as in the Gospel of St. John. Truth to tell it is only in this Gospel that the full power of the light is made manifest.

It cannot be said that modern theology has this conception of the Gospel. From the historical point of view it is considered inferior to the three synoptic Gospels, as being, in a sense, apocryphal. The very fact that its authorship is said by some to have taken place in the second century after Christ has made certain theologians of the school of Bible criticism regard it as a work of mystical poetry and Alexandrian philosophy.

Occultism has quite another conception of the Gospel of St. John.

During the Middle Ages a number of Brotherhoods saw in this Gospel the essential source of Christian truth. Such Brotherhoods were the Brothers of St. John, the Albigenses, the Catharists, the Templars and the Rosicrucians. All were engaged in practical occultism and looked to this Gospel as to their Bible. It may be said in a sense that the legend of the Grail, Parsifal and Lohengrin emanated from these Brotherhoods and that it was the popular expression of the secret doctrines.

All the members of these different parent Orders were considered to possess the secret. They were the precursors of a Christianity which should spread over the world in later times. In the Gospel of St. John they found the secret, for its words contained eternal truth—truth applicable to all times. Such truth as this regenerates the souls of all who become aware of it in the depths of their being. The Gospel was never regarded or read merely as a gem of literature. It was used as an instrument for developing the mystic life of the soul. Let us, to begin with, leave its purely historical value out of account.

The first fourteen verses of this Gospel were the subject of daily meditation among the Rosicrucians. These verses were held to possess a magical power—a fact well known to occultists. By repeating these verses at the same hour, day by day without intermission, the Rosicrucians began to see in dream-visions all the events recorded in the Gospel and lived through them in inner experience.

Thus in spiritual vision the Rosicrucians saw the life of Christ—nay indeed the Christ Himself being born in the depths of the soul. They believed, of course, in the actual and historic existence of the Christ, for to know the inner Christ is also to recognise the outer Christ.

A materialist of today might ask whether the fact that the Rosicrucians had these visions is any proof of the actual existence of Christ. To this the occultist will reply: ‘If there were no eye to perceive the sun, there would be no sun; but if there were no sun in the heavens, there would be no eye to perceive it. For it is the sun which in the course of ages has formed and built the eye in order that it may behold the light.’ In this sense the Rosicrucians said:—‘The Gospel of St. John awakens thine inner senses but if there were no living Christ, He could not live within thee.’

The mission accomplished by Christ Jesus cannot be understood in all its depths unless we realise the difference between the Ancient Mysteries and the Christian Mystery.

The Ancient Mysteries were held in the temple-sanctuaries. The Initiates were the awakened ones. They had learnt to work upon the etheric body and were the ‘twice-born’ because they could perceive truth in a two-fold sense: directly, through dream and astral vision, indirectly, through sense-perception and logic. The initiation through which they passed was accomplished, in three stages: life, death and resurrection. The disciple spent three days in a sarcophagus in a tomb of the temple. His Spirit was released from his body; but on the third day, at the call of the hierophant, the Spirit came down again into the body from the cosmic spaces of universal life. The man was a transformed, new-born being. The greatest Greek writers have spoken of these mysteries with great awe and inspiration. Plato goes so far as to say that the Initiate alone is worthy of the name of man. This ancient initiation has its crowning-point ‘in Christ.’ Christ represents the crystallised initiation of the life of sense. All that was supersensibly seen in the Ancient Mysteries becomes, in Christ, historic fact on the physical plane. The death undergone by the ancient Initiates was only a partial death in the etheric world. The death of Christ was a full and complete death in the physical world.

The Raising of Lazarus may be regarded as a moment of transition from the ancient initiation to the Christian initiation. In the fourth Gospel no mention is made of John himself until after the story of the death of Lazarus. “The disciple whom Jesus loved” is he who passed through the stages of death and resurrection in initiation and who was called to new life by the voice of Christ Himself. John is Lazarus who came forth from the tomb after his initiation; he lived through the death undergone by Christ. Such is the mystic path concealed in the depths of Christianity.

The marriage at Cana expresses one of the most profound mysteries of the spiritual history of mankind. It is related to the saying of Hermes: “The above is as the below.” In the marriage at Cana, water is changed into wine. The symbolic meaning of this miracle is that the sacrifice of water was to be replaced for a time by the sacrifice of wine.

There were ages in the history of man when wine was not known. In the days of the Vedas it was practically unknown. In the ages when there was no drinking of alcohol, the idea of previous existences and of many lives was universally held; nobody doubted its truth. As soon as man began to drink wine, however, the knowledge of re-incarnation rapidly faded away, ultimately to disappear entirely from the consciousness of man. It existed only among the Initiates who took no alcohol. Alcohol has a peculiarly potent effect on the human organism, especially on the etheric body which is the seat of memory. Alcohol obscures the intimate depths of memory. ‘Wine induces forgetfulness’—so the saying goes. The forgetfulness is not only superficial or momentary, but deep and permanent and there is a deadening of the power of memory in the etheric body. That is why, little by little, men lost their instinctive knowledge of reincarnation when they began to drink wine.

Belief in reincarnation and the law of Karma had a great influence not only upon the individual but upon his social sentiment. It helped him to bear with the inequalities of human life. When the unhappy Egyptian labourer was working at the Pyramids, or the lowest caste of Hindu building the gigantic Indian temples in the heart of the mountains, he said to himself that another existence would compensate him for labours patiently accomplished, that his master if he were good had already undergone similar tests or that he would have to undergo them in the future if he were unjust and cruel.

As the era of Christianity drew near, man was destined to enter upon an epoch of concentration upon earthly efforts; he was to work towards the amelioration of earthly existence, the development of intellect, of logical and scientific understanding of Nature. The knowledge of re-incarnation, therefore, was to be lost for two thousand years and wine was the means to this end.

Such is the profound background of the cult of Bacchus, the God of wine and intoxication. (Bacchus is the popular expression of the God Dionysos of the Ancient Mysteries to whom quite a different significance must be attached.) Such, too, is the symbolic meaning of the Marriage at Cana. Water served the purpose of the ancient sacrifice; wine was to serve the purpose of the new. The words of Christ, “Happy are they who have not seen and yet have believed,” refer to the new epoch when man—wholly given up to his earthly tasks—was to live without remembrance of his incarnations and without immediate vision of the divine world.

Christ has left us a testament in the scene on Mount Tabor, in the Transfiguration before Peter, James and John. The disciples see Him between Elias and Moses. Elias represents the Way of Truth; Moses, the Truth itself; Christ, the Life that epitomises them. That is why Christ can say of Himself: “I am the Way, the Truth and the Life.”

All life is thus concentrated, illumined, deepened and transfigured in Christ. He epitomises the past of the human soul back to its primal source and prefigures its future to the point of union with God. Christianity is not only a power of the past but of the future. In common with the Rosicrucians, the occultist of our day teaches of the Christ in the inner being of each individual and of the Christ, in the future, in all mankind.

The Michael period into which the world has been entering ever since the last third of the nineteenth century, and into which human beings will have to enter with increasing consciousness, is very different from former periods of Michael. For so it is in the earthly evolution of mankind. One after another the seven great Archangel Spirits enter from time to time into the life of man. Thus, after given periods of time a certain guidance of the world—such as the guidance of Gabriel or Uriel, Raphael or Michael—is repeated. Our own period is, however, essentially different from the preceding period of Michael. This is due to the fact that man stands in quite another relation to the spiritual world since the first third of the fifteenth century than he ever did before. This new relation to the spiritual world also determines a peculiar relation to the Spirit guiding the destinies of mankind, whom we may call by the ancient name of Michael.

Recently I have been speaking to you again of the Rosicrucian Movement. Rosicrucianism, I remarked, has indeed degenerated to charlatanry in many quarters. Most of that which has been transmitted to mankind under the name is charlatanry. Nevertheless, as I have explained on former occasions, there did exist an individuality whom we may describe by the name of Christian Rosenkreutz. This individuality is, in a sense, the type and standard: he reveals the way in which an enlightened spirit—a man of spiritual knowledge—could enter into relation with the spiritual world at the dawn of the new phase of humanity.

To Christian Rosenkreutz it was vouchsafed to ask many questions, deeply significant riddles of existence, and in quite a new way when compared with the earlier experiences of mankind. You see, while Rosicrucianism was arising, directing the mind of man—with “Faustian” endeavour, as it was sometimes called in later times—towards the spiritual world, an abstract naturalistic science was arising on the other hand. The bearers of this modern stream of spiritual life, men like Galileo, Giordano Bruno, Copernicus or Kepler—worthy as they are of fullest recognition—were differently situated from the Rosicrucians, who wanted to foster, not a merely formal or abstract, but a true knowledge of the world. The Rosicrucians perceived in their own human life and being how utterly the times had changed, and with it the whole relation of the Gods to mankind.

We may describe it as follows.—Quite distinctly until the fourth century A.D., and in a rudimentary way even until the twelfth and thirteenth century, man was able to draw forth from himself real knowledge about the spiritual world. In doing the exercises of the old Mysteries, he could draw forth from himself the secrets of existence. For the humanity of olden times it really was so: the Initiates drew forth, what they had to say to mankind, from the depths of their souls to the surface of their thought—their world of ideas. They had the consciousness that they were drawing forth their knowledge from the inner being of the human soul. The exercises they underwent were intended, as you know, to stir the human heart to its depths, to inform the human heart and mind with experiences which man does not undergo in the ordinary round of life. Thereby the secrets of the world of the Gods were, so to speak, drawn forth from the depths, from the inner being of man.

Man, however, cannot see the secrets he draws out of himself while in the very act of doing so. True, in the old instinctive clairvoyance man did behold the secrets of the world: he beheld them in Imagination; he beheld them hearingly in Inspiration; he united himself with them in Intuition.

These things, however, are impossible so long as man merely stands there alone—just as little as it is possible for me to draw a triangle without a board. The triangle I draw on the board portrays to me what I bear in a purely spiritual way within me. The triangle as a whole—all the laws of the triangle are in me; but I draw the triangle on the board, thereby bringing home to myself what is really there within me. So it is when we make external diagrams. And it is the same when it is a question of deriving real knowledge out of the being of man, after the manner of the ancient Mysteries. This knowledge too must, in a sense, be written somewhere. Every such knowledge, in effect, to be seen in the Spirit, must be inscribed in that which has been called from time immemorial “the astral light,”—i.e., in the fine substantiality of the Akasha. Everything must be written there, and man must be able to develop the faculty of writing in the astral light.

This faculty has depended on many and varied things in the course of human evolution. Not to speak, for the moment, of pristine ages, I will leave on one side the first Post-Atlantean epoch, the ancient Indian. At that time it was somewhat different. Let me begin with the ancient Persian epoch, as described in my Outline of Occult Science. There was in that time instinctive clairvoyance, there was knowledge of the divine-spiritual world. This knowledge could be written in the astral light so that man could behold it, inasmuch as the Earth, the solid Earth, afforded resistance. The writing itself is done, needless to say, with spiritual organs; but these organs also require a basis of resistance. The things that are thus seen in the Spirit are not inscribed, of course, on the Earth itself; they are written into the astral light. But the Earth acts as a ground of resistance. In the old Persian epoch the seers could feel the resistance of the Earth: thereby alone, the perceptions they drew forth from their inner being grew into actual visions.

In the next, the Egypto-Chaldean epoch, all the knowledge that the Initiates drew forth from their souls was able to be written in the astral light by virtue of the fluid element. You must conceive it rightly. The Initiate of the old Persian epoch looked to the solid earth. Wherever there were plants or stones, the astral light reflected back to him his inner vision. The Initiate of the Egypto-Chaldean epoch looked into the sea, into the river, or into the falling rain, the rising mist. When he looked into the river or the sea, he saw the secrets that endure. Those secrets, on the other hand, which relate to the transient—to the creation of the Gods in transient things—he beheld in the downpouring rain or the ascending mist. You must familiarise yourself with the idea. The ancients had not the prosaic, matter-of-fact way of seeing the mist and rain which is ours today. Rain and mist said very much to them—revealed to them the secrets of the Gods.

Then in the Graeco-Latin period, the visions were like a Fata Morgana in the air. The Greek saw his Zeus, his Gods, in the astral light; but he had the feeling that the astral light only reflected the Gods to him under the Proper conditions. Hence he assigned his Gods to special places—places where the air could offer the proper resistance to the inscriptions in the astral light. And so it remained until the fourth century A.D. Even among the first Fathers of the Christian Church, and notably the old Greek Fathers, there were many (as you may even prove from their writings) who saw this Fata Morgana of their own spiritual visions through the resistance of the air in the astral light. Thus they had clear knowledge of the fact that out of Man, the Logos, the Divine Word revealed Himself through Nature. But in the course of time this knowledge faded and grew feeble. Echoes of it still continued in a few specially gifted persons, even until the twelfth or thirteenth century. But when the age of abstract knowledge came—when men became entirely dependent on the logical sequence of ideas and the results of sense-observation—then neither earth nor water nor air afforded resistance to the astral light, but only the element of the warmth-ether. It is unknown, of course, to those who are completely wrapped up in their abstract thoughts. They do not know that these abstract thoughts are also written in the astral light. They are written there indeed; but in this process the element of the warmth-ether is the sole resistance.

The following is now the case. Remember once more that in the ancient Persian epoch men had the solid earth as a resistance so as to behold their entries in the astral light. What is thus contained in the astral light—all that, for which the solid earth is the resistance—rays on and out, but only as far as the sphere of the Moon. Farther it cannot go. Thence it rays back again. Thus it remains, so to speak, with the Earth. Man beholds the secrets reflected by virtue of the Earth; they remain because of the pressure of the lunar sphere.

Now let us consider the Egypto-Chaldean epoch. The water on the Earth reflects. What is thus reflected goes as far as the Saturn-sphere. And now it is Saturn that presses for man on Earth to “hold” what he beholds in spirit. And if we go on into Graeco-Latin period—even into the twelfth or thirteenth century—we find the visions inscribed in the astral light by virtue of the air. This time it goes to the very end of the cosmic sphere and thence returns. It is the most fleeting of all; yet still it is such that man remains united with his visions. The Initiates of all these epochs could say to themselves every time: Such spiritual vision as we have had—through earth or water or air—it is there. But when the most modern time arrived, only the element of the warmth-ether was left to offer resistance. And the element of the warmth-ether carries all that is written in it out into the cosmic realms, right out of space into the spiritual worlds. It is no longer there.

It is so indeed, my dear friends. Take the most pedantic of modern professors with his ideas. He must of course have ideas—some of them have none at all—but if he has ideas, then they are entered through the warmth-ether in the astral light. Now the warmth-ether is transient and fleeting; all things become merged and fused in it at once, and go out into cosmic distances. Such a man as Christian Rosenkreutz knew that the Initiates of olden times had lived with their visions. They had fastened and confirmed what they beheld, knowing that it was there, reflected somewhere in the heavens—be it in the Moon sphere or in the planetary sphere, or at the end of the Universe—it was reflected. But now, nothing at all was reflected. For the immediate, wide-awake vision of man, nothing at all was reflected. Now men could find ideas about Nature, the Copernican cosmology could arise, all manner of ideas could be formed, but they were scattered in the warmth-ether, out into cosmic vast.

Then it came about that Christian Rosenkreutz, by inspiration of a higher Spirit, found a way to perceive the reflected radiation after all, in spite of the fact that it was only a reflection by the warmth-ether. It was brought about as follows. Other conditions of consciousness—dim, subconscious and sleep-like—were called into play; conditions in which man is even normally outside his body. Then it became perceptible that that which is discovered with modern abstract ideas is after all inscribed, albeit not in space, but in the spiritual world. This, then, is what we see in the Rosicrucian Movement: the Rosicrucians, as it were in a transition stage, made themselves acquainted with all that could be discovered about Nature in this epoch. They received it into themselves and assimilated it as only man can assimilate it. They enhanced into true Wisdom what for the others was only Science. Holding it in their souls, they tried to pass over into sleep in highest purity and after intimate meditations. Then the divine-spiritual worlds—no longer the spatial end of the Universe, but the divine-spiritual worlds—brought back to them in a spiritually real language what had first been apprehended in abstract ideas.

In Rosicrucian schools, not only was the Copernican cosmology taught, but in special states of consciousness its ideas came back in the form I explained here during the last few days. It was the Rosicrucians, above all, who realised that that which man receives in modern knowledge must first be carried forth, so to speak, and offered to the Gods, that the Gods may translate it into their language and give it back again to men.

The possibility has remained until this present. It is so indeed, my dear friends. If you are touched by the Rosicrucian principle as here intended, study the system of Haeckel, with all its materialism; study it, and at the same time permeate yourselves with the methods of cognition indicated in Knowledge of the Higher Worlds and its Attainment. Take what you learn in Haeckel's Anthropogenesis. In that form it may very likely repel you. Learn it nevertheless; learn all that can be learned about it by outer Natural Science, and carry it towards the Gods. You will get what is related about evolution in my Outline of Occult Science.

Such is the connection between the feeble, shadowy knowledge which man can acquire here until his physical body, and that which the Gods can give him, if with the proper spirit he duly prepares himself by the learning of this knowledge. But man must first bring towards Them what he can learn here on the Earth, for in truth the times have changed.

Moreover another thing has happened. Let a man strive as he will today; he can no longer draw anything forth from himself as did the old Initiates. The soul no longer gives anything forth in the way it did for the old Initiates. It all becomes impure, filled with instincts, as is evident in the case of spiritualist mediums, and in other morbid or pathological conditions. All that arises merely from within, becomes impure. The time of such creation from within is past; it was past already in the twelfth or thirteenth century. What happened can be expressed approximately as follows:

The Initiates of the old Persian epoch wrote very much in the astral light with the help of the resistance of the solid earth. When the first Initiate of the old Persian epoch appeared, the whole of the astral light, destined for man, was like an unwritten slate. I shall speak later of the old Indian epoch. Today I shall only go back to the ancient Persian epoch. All Nature: all the elements—solid, liquid, airy, and warmth-like—were an unwritten slate.

Now the Initiates of the old Persian epoch wrote on this slate as much as could be written by virtue of the resistance of the earth. There, to begin with, the secrets destined to come to man from the Gods were written in the astral light. To a certain degree the tablet was inscribed; yet in another respect it was empty. Thus the Initiates of the Egypto-Chaldean epoch were able to continue the writing in their way; for they gained their visions by the resistance of the water.

Then came the Greek Initiates; they inscribed the third portion of the tablet. Now the tablet of Nature is fully inscribed; it was quite fully inscribed by the thirteenth or fourteenth century. Then human beings began to write in the warmth-ether; that, however, scatters and dissolves away in the vast expanse. For a time—until the nineteenth century—men wrote in the warmth-ether; they had no inkling that these experiences of theirs stand written in the astral light. But now, my dear friends, the time has come when men must recognise: not out of themselves in the old sense, can they find the secrets of the world, but only by so preparing themselves in heart and mind that they can read what is written on the tablet which is now full of writing. This we must prepare to do today. We must make ourselves ripe for this—no longer to draw forth from ourselves like the old Initiates, but to be able to read in the astral light all that is written there. If we do so, precisely what we gain from the warmth-ether will work as an inspiration. The Gods come to meet us, and bring to us in its reality what we have acquired by our own efforts here on Earth. And what we thus receive from the warmth-ether reacts in turn on all that stands written on the tablet by virtue of air, water, and earth.

Thus is the Natural Science of today the true basis for spiritual seership. Learn first by Natural Science to know the properties of air, water, and earth. Attain the corresponding inner faculties. Then, as you gaze into the airy, into the watery, into the earthy element, the astral light will stream forth. It does not stream forth like a vague mist or cloud; but so that we can read in it the secrets of world-existence and of human life.

What, then, do we read? We—the humanity of today—read what we ourselves have written in it. For what does it mean to say that the ancient Greeks, Egyptians, Chaldeans, Persians wrote in the astral light? It was we ourselves who wrote it in our former lives on Earth.

You see, my dear friends: just as our inner memory of the common things that we experience in earthly life preserves them for us, so too the astral light preserves for us what we have written in it. The astral light is spread around us—a fully written tablet with respect to the secrets which we ourselves have inscribed. There we must read, if we would find the secrets once more. It is a kind of evolution-memory which must arise in mankind. A consciousness must gradually arise that there is such an evolution-memory, and that in relation to former epochs of culture the humanity of today must read in the astral light, just as we, at a later age, read in our own youth through ordinary memory. This must come into the consciousness of men. In this sense I have held the lectures this Christmas-time, so that you could see that the point is to draw forth from the astral light the secrets that we need today. The old Initiation was directed mainly to the subjective life; the new Initiation concentrates on the objective—that is the great difference. For all that was subjective is written in the outer world. All that the Gods have secreted into man ... what they secreted in his sentient body came out in the old Persian epoch; what they secreted in his intellectual or mind-soul came out during the Grecian epoch. The Spiritual soul which we are now to evolve is independent, brings forth nothing more out of itself; it stands over against what is already there. As human beings we must find our humanity again in the astral light.

So then it was with the Rosicrucian Movement: in a time of transition it had to content itself with entering into certain dream-like conditions, and, as it were, dreaming the higher truth of that which Science discovers here—in a dry, matter-of-fact way—out of the Nature around us.

And this is how it has been since the beginning of the Michael epoch, since the end of the 1870's: The same thing that was attained in the way above-described in the time of the old Rosicrucians, can now be attained in a conscious way. Today, therefore, we can say: We no longer need that other condition which was half-conscious. What we need is a state of enhanced consciousness. Then, with the knowledge of Nature which we acquire, we can dive into the higher world; and the Nature-knowledge we have acquired emerges and comes towards us from that higher world. We read again what has been written in the astral light; and as we do so, it emerges and comes to meet us in spiritual reality. We carry up into a spiritual world the knowledge of Nature here attained, or again, the creations of naturalistic art, or the religious sentiments working naturalistically in the soul. (Even religion has become naturalistic nowadays.) And as we carry all this upward—if we develop the necessary faculties—we do indeed encounter Michael.

So we may say: the old Rosicrucian Movement is characterised by the fact that its most illumined spirits had an intense longing to meet Michael; but they could only do so as in dream. Since the end of the last third of the nineteenth century, men can meet Michael in the Spirit, in a fully conscious way.

Michael, however, is a peculiar being: Michael is a being who reveals nothing if we ourselves do not bring Him something from our diligent spiritual work on Earth. Michael is a silent Spirit—silent and reserved. The other ruling Archangels are Spirits who talk much—in a spiritual sense, of course; but Michael is taciturn. He is a Spirit who speaks very little. At most He will give sparing indications, for what we learn from Michael is not really the word, but, if I may so express it—the look, the power, the direction of His gaze.

This is because Michael concerns Himself most of all with that which men create out of the Spirit. He lives with the consequences of all that men have created. The other Spirits live more with the causes; Michael lives with the consequences. The other Spirits kindle in man the impulses for that which he shall do. Michael will be the true spiritual hero of Freedom; He lets men do, and He then takes what becomes of human deeds, receives it and carries it on and out into the Cosmos, to continue in the Cosmos what men themselves cannot yet do with it.

For other beings of the Hierarchy of Archangeloi, we feel that impulses are coming from Them. In a greater or lesser degree, the impulses come from Them. Michael is the Spirit from whom no impulses come, to begin with; for His most characteristic epoch is the one now at hand, when things are to arise out of human freedom. But when man does things out of spiritual activity or inner freedom, consciously or unconsciously kindled by the reading of the astral light, then Michael carries the human earthly deed out into the Cosmos; so it becomes cosmic deed. Michael takes care for the results; the other Spirits care more for the causes.

However, Michael is not only a silent, taciturn Spirit. Michael meets man with a very clear gesture of repulsion, for many things in which the human being of today still lives on Earth. For example, all knowledge that arises as to the life of men or animals or plants, tending to lay stress on inherited characteristics—on all that is inherited in physical nature—is such that we feel Michael constantly repelling it, driving it away with deprecation. He means to show that such knowledge cannot help man at all for the spiritual world. Only what man discovers in the human and animal and plant kingdoms independently of the purely hereditary nature, can be carried up before Michael. Then we receive, not the eloquent gesture of deprecation, but the look of approval which tells us that it is a thought righteously conceived in harmony with cosmic guidance. For this is what we learn increasingly to strive for: as it were to meditate, so as to strike through to the astral light, to see the secrets of existence, and then to come before Michael and receive His approving look which tells us: That is right, in harmony with the cosmic guidance.

So it is with Michael. He also sternly rejects all separating elements, such as the human languages. So long as we only clothe our knowledge in these languages, and do not carry it right up into the thoughts, we cannot come near Michael. Therefore, today in the spiritual world there is a very significant battle. For on the one hand the Michael impulse has entered the evolution of humanity. The Michael impulse is there. But on the other hand, in the evolution of humanity there is much that will not receive this impulse of Michael but wants to reject it. Among the things that would fain reject the impulse of Michael today are the feelings of nationality. They flared up in the nineteenth century and became strong in the twentieth—stronger and stronger. By the principle of nationality many things have been ordered, or rather, have become sadly disordered in the most recent times.

All this is in terrible opposition to the Michael principle; all this contains Ahrimanic forces which strive against the inpouring of the Michael-force into the earthly life of man. So then we see this battle of the upward-attacking Ahrimanic spirits who would like to carry upward what comes through the inherited impulses of nationality—which Michael sternly rejects and repels.

Truly today there is the most vivid spiritual conflict in this direction. For this is the state of affairs over a great portion of mankind. Thoughts are not there at all; men only think in words, and to think in words is no way to Michael. We only come to Michael when we get through the words to real inner experiences of the Spirit—when we do not hang on the words, but arrive at real inner experiences of the Spirit.

This is the very essence, the secret of modern Initiation: to get beyond the words, to a living experience of the Spiritual. It is nothing contrary to a feeling for the beauty of language. Precisely when we no longer think in language, we begin to feel it. As a true element of feeling, it begins to live in us and flow outward from us. This is the experience to which the man of today must aspire. Perhaps, to begin with, he cannot attain it for speech, but through writing. For in respect of writing, too, it must be said: Today men do not have the writing but the writing has them. What does it mean, “the writing has them”? It means that in our wrist, in our hand, we have a certain train of writing. We write mechanically, out of the hand. This is a thing that fetters man. He only becomes unfettered when he writes as he paints or draws—when every letter beside the next becomes a thing that is painted or drawn ...

Then there is no longer what is ordinarily called “a handwriting.” Man draws the form of the letter. His relation to the letter is objective; he sees it before him—that is the essential thing.

For this reason, strange as it may sound, in certain Rosicrucian schools learning-to-write was prohibited, even until the fourteenth or fifteenth century; so that the form, the mechanism which comes to expression in writing, did not enter the human being's organism. Man only approached the form of the letter when his spiritual vision was developed. Then it was so arranged that simultaneously with his learning of the conventional letters, needed for human intercourse, he had to learn others—specifically Rosicrucian letters—which are supposed to have been a secret script. They were not intended as such; the idea was that for an A one should learn at the same time another sign: 8. For then, one did not hold fast to the one sign but got free of it. Then one felt the real A as something higher than the mere sign of A or 8. Otherwise, the mere letter A would be identified with that which comes forth from the human being, soaring and hovering as the living sound of it.

With Rosicrucianism many things found their way into the people. For it was one of their fundamental principles:—from the small circles in which they were united, the Rosicrucians went out into the world, as I have already told you, generally working as doctors. But at the same time, while they were doctors, they spread knowledge of many things in the wide circles into which they came. Moreover, with such knowledge, certain moods and feelings were spread. We find them everywhere, wherever the Rosicrucian stream has left its traces. Sometimes they even assume grotesque forms. For instance, out of such moods and feelings of soul, men came to regard the whole of this modern relationship to writing—and a fortiori, to printing—as a black art. For in truth, nothing hinders one more from reading in the astral light than ordinary writing. This artificial fixing hinders one very much from reading in the astral light. One must always first overcome this writing when one wants to read in the astral light.

At this point two things come together, one of which I mentioned a short while ago. In the production of spiritual knowledge man must always be present with full inner activity. I confess that I have many note-books in which I write or put down the results I come to. I generally do not look at them again. Only, by calling into activity not only the head but the whole man, these perceptions which do indeed take hold of the entire man come forth. He who does so, by and by accustoms himself not to care so much for what he sees physically, what is already fixed; but to remain in the activity, in order not to spoil his faculty of seeing in the astral light. It is good to practise this reticence. As far as possible, when fixing things in ordinary writing, one should adhere not to writing as such, but draw the letters and re-draw them after one's pleasure (for then it is as though you were painting, it becomes an art). Thus one acquires the faculty not to spoil the impressions in the astral light.

If we are obliged to relate ourselves to writing in the modern way, we mar our spiritual progress. For this reason, in the Waldorf School educational method, great care is taken that the human being does not go so far in writing as in the profane educational methods of today. Care is taken to enable him to remain within the Spiritual, for that is necessary.

The world must receive once more the principle of Initiation as such among the principles of civilisation. Only thereby will it come about that man, here on the Earth, will gather in his soul something with which he can go before Michael, so as to meet Michael's approving look, the look that says: “That is right, cosmically right.” Thereby the will is fastened and made firm, and the human being is incorporated in the spiritual Progress of the Universe. Thereby, man himself becomes a co-operator in that which is about to be instilled into the evolution of mankind on Earth by Michael—beginning now in this present epoch of Michael.

Many, many things must be taken into account if man wishes rightly to cross that abyss of which I spoke yesterday, where in truth a Guardian is standing. We shall show in the next lectures how the abyss opened out in the 1840's, and how man today, as he looks back, can find his true relation to this abyss and to this Guardian—helped by such detailed knowledge as I have once again been trying to present.

The Michael period into which the world has entered ever since the last third of the 19th century, and into which human beings will have to enter with increasing consciousness, is very different from former periods of Michael. For in the earthly evolution of mankind different ones among the seven great Archangel Spirits enter from time to time into the life of man. Thus, after given periods of time a certain guidance of the world—such as the guidance of Gabriel or Uriel, Raphael or Michael,—is repeated. Our own period is, however, essentially different from the preceding period of Michael. This is due to the fact that man stands in quite another relation to the spiritual world since the first third of the 15th century than he ever did before. This new relation to the spiritual world also determines a peculiar relation to the Spirit guiding the destinies of mankind, whom we may call by the ancient name of Michael.

Recently I have been speaking to you again of the Rosicrucian movement. Rosicrucianism, I remarked, has indeed led to charlatanry in many quarters. Most of the so-called “Rosicrucianism” that has been transmitted to mankind is charlatanry. Nevertheless, as I have explained on former occasions, there did exist an individuality whom we may describe by the name of Christian Rosenkreutz. This individuality is, in a sense, the type and standard: he reveals the way in which an enlightened spirit—a man of spiritual knowledge—could enter into relation with the spiritual world at the dawn of the new phase of humanity.

To Christian Rosenkreutz it was vouchsafed to ask many questions, deeply significant riddles of existence, and in quite a new way when compared to the earlier experiences of mankind. You see, my dear friends, while Rosicrucianism was arising, directing the mind of man with “Faustian” striving—as it was afterwards described—towards the spiritual world, an abstract naturalistic Science was arising on the other hand. The bearers of this modern stream of spiritual life—men like Galileo, Giordano Bruno, Copernicus or Kepler, worthy as they are of fullest recognition—were quite differently situated from the Rosicrucians, who wanted to foster, not a merely formal or abstract, but a true knowledge of things. The Rosicrucians perceived in their own human life and being how utterly the time had changed, and with it the whole relation of the Gods to mankind.

We may describe it as follows. Quite distinctly until the 4th century A.D., and in a rudimentary way even until the 12th and 13th century, man was able to draw forth from himself real knowledge about the spiritual world. In doing the exercises which belonged to the old Mysteries, he could draw forth from himself the secrets of existence. For the humanity of olden times it really was so: the Initiates drew forth what they had to say to mankind, from the depths of their souls to the surface of their thought—their world of ideas. They had the consciousness that they were drawing forth their knowledge from the inner being of the human soul. The exercises they underwent were intended, as you know, to stir the human heart to its depths,—so to inform the human heart and mind with experiences which man does not undergo in the ordinary round of life. There-by the secrets of the world of the Gods were, so to speak, drawn forth from the depths, from the inner being of man.

Man, however, cannot see the secrets he draws out of himself while in the very act of doing so. True, in the old instinctive clairvoyance man did behold the secrets of the world; he saw them in Imagination; he heard and perceived them in Inspiration; he united himself with them in Intuition. These things, however, are impossible so long as man merely stands there alone,—just as little as it is possible for me to draw a triangle without a board. The triangle I draw on the board portrays to me what I bear in a purely spiritual way within me. The triangle as a whole,—all the laws of the triangle are in me; but I draw the triangle on the board, thereby bringing home to myself what is really there within me. So it is when we make external diagrams. But when it is a question of deriving real knowledge out of the being of man, after the manner of the ancient Mysteries, this knowledge too must, in a certain sense, be written somewhere. Every such knowledge, in effect, to be seen in the spirit, must be inscribed in that which has been called from time immemorial “the astral light,”—i.e., in the fine substantiality of the Akasha. Everything must be written there, and man must be able to develop this faculty of writing in the astral light.

This faculty has depended on many and varied things in the course of human evolution. Not to speak, for the moment, of pristine ages, I will leave on one side the first Post-Atlantean epoch, the ancient Indian. At that time it was somewhat different. Let me begin with the ancient Persian epoch, as described in my Outline of Occult Science. There was an instinctive clairvoyance, knowledge of the divine-spiritual world. This knowledge could be written in the astral light so that man himself could behold it, inasmuch as the earth, the solid earth, afforded resistance. The writing itself is done, needless to say, with the spiritual organs, but these organs also require a basis of resistance. The things that are thus seen in the spirit are not inscribed, of course, on the earth itself; they are written in the astral light. But the earth acts as a ground of resistance. In the old Persian epoch the seers could feel the resistance of the earth; and hence the perceptions they drew forth from their inner being grew into actual visions.

In the next, the Egypto-Chaldean epoch, all the knowledge that the Initiates drew forth from their souls was able to be written in the astral light by virtue of the fluid element. You must conceive it rightly. The Initiate of the old Persian epoch looked to the solid earth. Wherever there were plants or stones, the astral light reflected back to him his inner vision. The Initiate of the Egypto-Chaldean epoch looked into the sea, into the river, or into the falling rain, the rising mist. When he looked into the river or the sea, he saw the lasting secrets. Those secrets, on the other hand, which relate to the transient—to the creation of the Gods in transient things—he beheld in the downpouring rain or the ascending mist. You must familiarise yourself with the idea. The ancients had not the prosaic, matter-of-fact way of seeing the mist and rain which is ours to-day. Rain and mist said very much to them—revealed to them the secrets of the Gods.

Then in the Graeco-Latin period, the visions were there like a Fata Morgana in the air. The Greek saw his Zeus, his gods, in the astral light; but he had the feeling that the astral light only reflected the gods to him under the proper conditions. Hence he assigned his gods to special places,—places where the air could offer the proper resistance to the inscriptions in the astral light. And so it remained until the 4th century A.D. Even among the first Fathers of the Christian Church, and notably the old Greek Fathers, there were many (as you may even prove from their writings) who saw this Fata Morgana of their own spiritual visions through the resistance of the air in the astral light. Thus they had clear knowledge of the fact that out of Man the Logos, the Divine Word, revealed Himself through Nature. But in the course of time this knowledge faded and grew feeble. Echoes of it still continued in a few specially gifted persons, even until the 12th or 13th century. But when the age of abstract knowledge came—when men were only dependent on the logical sequence of ideas and the results of sense-observation—then neither earth nor water nor air afforded resistance to the astral light, but only the element of the warmth-ether. It is unknown, of course, to those who are completely wrapped up in their abstract thoughts that these abstract thoughts are also written in the astral light. They are written there indeed; but in this process the element of the warmth-ether is the sole resistance.

The following is now the case. Remember once more that in the ancient Persian epoch men had the solid earth as a resistance so as to behold their entries in the astral light. What is thus contained in the astral light—all that, for which the solid earth is the resistance—rays on and out, but only as far as the sphere of the Moon. Farther it cannot go. Thence it rays back again. Thus it remains, so to speak, with the Earth. We behold the secrets reflected by virtue of the earth; they remain because of the pressure of the lunar sphere.

Now let us consider the Egypto-Chaldean epoch. The water on the Earth reflects. What is thus reflected goes as far as the Saturn-sphere, which presses once again. Thereby the possibility is given for man to remain with his visions on the Earth. And if we go on into the Graeco-Latin period—even into the 12th or 13th century—we find the visions inscribed in the astral light by virtue of the air. This time it goes to the very end of the cosmic sphere and thence returns. It is the most fleeting of all; yet still it is such that man remains united with his visions. The Initiates of all these epochs could say to themselves every time: Such spiritual vision as we have had—through earth or water or air—it is there. But when the most modern time arrived, only the element of the warmth-ether was left to offer resistance. And the element of the warmth-ether carries all that is written in it out into the cosmic realms, right out of space into the spiritual worlds. It is no longer there.

It is so indeed. Take the most pedantic of modern professors with his ideas. (He must at least have ideas. You would first have to make sure of it in the individual case; modern professors seldom have ideas!) But if he has ideas, then they are entered through the warmth-ether in the astral light. Now the warmth-ether is transient and fleeting; all things become merged and fused in it at once, and go out into cosmic distances.

Such a man as Christian Rosenkreutz knew that the Initiates of olden times had lived with their visions. They had confirmed what they beheld through knowing that it was there, reflected somewhere in the heavens—be it in the moon-sphere or in the planetary sphere, or at the end of the Universe—it was reflected. But now, nothing at all was reflected. For the immediate, wide-awake vision of man, nothing at all was reflected. Now men could find ideas about Nature; the Copernican cosmology could arise, all manner of ideas could be formed, but they were scattered in the warmth-ether, out into cosmic space.

So then it came about that Christian Rosenkreutz, by inspiration of a higher Spirit, found a way to perceive the reflected radiation after all, in spite of the fact that it was only a reflection by the warmth-ether. It was brought about as follows. Other conditions of consciousness—dim, subconscious and sleep-like—were called into play; conditions in which man is even normally outside his body. Then it became perceptible that that which is discovered with modern abstract ideas is after all inscribed, although not in space, but in the spiritual world. This, therefore, was the peculiar outcome for the Rosicrucian Movement: the Rosicrucians, as it were in a transition stage, made themselves acquainted with all that could be discovered about Nature in this epoch. They received it into themselves and assimilated it as only man can assimilate it. They enhanced into true Wisdom what for the others was only Science. Holding it in their souls, they tried to pass over into sleep in highest purity and after intimate meditations. Then the divine spiritual worlds—no longer the spatial end of the universe, but the divine spiritual worlds—brought back to them in a spiritually real language what had been conceived at first in abstract ideas.

In Rosicrucian schools not only was the Copernican cosmology taught, but in special states of consciousness its ideas came back in the form I explained here during the last few days. It was the Rosicrucians, above all, who realised that that which man receives in modern knowledge must first be carried forth, so to speak, and offered to the Gods, that the Gods may translate it into their language and give it back again to men.

The possibility has remained until this present. It is so indeed, my dear friends. If you are touched by the Rosicrucian principle as here intended, study the system of Haeckel, with all its materialism; study it, and at the same time permeate yourselves with the methods of cognition indicated in Knowledge of the Higher Worlds and its Attainment, Take what you learn in Haeckel's Anthropogenesis: on the Ancestors of Man. In that form it may very likely repel you. Learn it nevertheless; learn all that can be learned about it by outer Natural Science, and carry it towards the Gods; then you will get what is related about evolution in my Occult Science.

Such is the connection between the feeble, shadowy knowledge which man can acquire here with his physical body, and that which the Gods can give him, if with the proper spirit he duly prepares himself by the learning of this knowledge. But man must first bring towards them what he can learn here on the Earth, for in truth the times have changed.

Moreover, another thing has happened. Let a man strive as he will to-day; he can no longer draw anything forth from himself as the old Initiates did. The soul no longer gives anything forth in the way it did for the old Initiates. It all becomes impure—filled with instincts, as is evident in the case of spiritualist mediums, and in other morbid or pathological conditions. All that arises merely from within, becomes impure. The time of such creation from within is past; it was past already in the 12th or 13th century. What happened can be expressed approximately as follows: The Initiates of the old Persian epoch wrote very much in the astral light with the help of the resistance of the earth. When the first Initiate of the old Persian epoch appeared, the whole of the astral light, destined for man, was like an unwritten slate. I shall speak later of the old Indian epoch. To-day I shall only go back to the ancient Persian epoch. All Nature: all the elements—solid, liquid, airy and warmth-like—were an unwritten slate.

Now the Initiates of the old Persian epoch wrote on this slate as much as could be written by virtue of the resistance of the earth. There, to begin with, the secrets destined to come to man from the Gods were written in the astral light. To a certain degree the tablet was inscribed; yet judged by another standard it was empty. So the Initiates of the Egypto-Chaldean epoch were able to continue the writing in their way; for they gained their visions by the resistance of the water. Another part of the tablet was inscribed.

Then came the Greek Initiates; they inscribed the third portion of the tablet. Now the tablet of Nature is fully inscribed; it was quite fully inscribed by the 13th or 14th century. Then human beings began to write in the warmth-ether; that, however, scatters and dissolves away in the vast expanse. For a time—until the 19th century—men wrote in the warmth-ether; they had no inkling that their experiences also stood written in the astral light. But now, my dear friends, the time has come when men must see that not out of themselves, in the old sense, can they find the secrets of the world, but only by so preparing themselves in heart and mind that they can read what is written on the tablet which is now full of writing. This we must prepare to do to-day. We must make ourselves ripe for this—no longer to draw forth from ourselves like the old Initiates, but to be able to read in the astral light all that is written there. If we do so, precisely what we gain from the warmth-ether will work as an inspiration. The Gods come to meet us, and bring to us in its reality what we have acquired by our own efforts here on Earth. And what we thus receive from the warmth-ether reacts in turn on all that stands written on the tablet by virtue of the air and water and earth.

Thus the Natural Science of to-day is actually the true basis for spiritual seership. Learn first by Natural Science to know the properties of air, water and earth. Attain the corresponding inner faculties. Then, as you gaze into the airy, into the watery, into the earthy element, the astral light will stream forth. It does not stream forth like a vague mist or cloud; but so that we can read in it the secrets of world-existence and of human life.

What, then, do we read? We—the humanity of to-day—read what we ourselves have written in it. For what does it mean to say that the ancient Greeks, Egyptians, Chaldeans, Persians wrote in the astral light? It was we ourselves who wrote it in our former lives on Earth.

You see, my dear friends: just as our inner memory of the common things that we experience in earthly life preserves them for us, so too the astral light preserves for us what we have written in it. It is the astral light which spreads around us, as a fully written tablet with respect to the secrets which we ourselves have inscribed. There we must read, if we wish to find the secrets once more. It is a kind of evolution-memory which must arise in mankind. A consciousness must gradually arise that there is such an evolution-memory, and that in relation to former epochs of culture the humanity of to-day must read in the astral light, just as we, at a later age, read in our own youth through ordinary memory. This must come into the consciousness of men. In this sense I have held the lectures this Christmas-time, so that you could see that the point is to draw forth from the astral light the secrets that we need to-day. The old initiation was directed mainly to the subjective life; the new initiation concentrates on the objective,—that is the great difference. For all that was subjective is written in the outer world. All that the Gods have secreted into man, . . . what they secreted in his sentient body, came out into the old Persian epoch; what they secreted in his sentient soul, came out in the Egypto-Chaldean epoch; what they secreted in his intellectual or mind-soul came out during the Grecian epoch. The spiritual soul which we are now to evolve is independent, brings forth nothing more out of itself; it stands over against what is already there. As human beings we must find our humanity again in the astral light.

That is the peculiarity of the Rosicrucian movement: in a time of transition it had to content itself with entering into certain dream-like conditions, and, as it were, dreaming the higher truth of that which Science discovers here—in a dry, matter-of-fact way—out of the Nature around us.

And this is the peculiarity since the beginning of the Michael epoch, since the end of the 1870's, the last third of the 19th century:—The same thing that was attained in the way above-described in the time of the old Rosicrucians, can now be attained in a conscious way. To-day, therefore, we can say: We no longer need that other condition which was half-conscious. What we need is a state of enhanced consciousness. Then, with the knowledge of Nature which we acquire, we can press into the higher world; and the Nature-knowledge we have acquired emerges and comes towards us from that higher world. We read again what has been written in the astral light; and as we do so, it emerges and comes to meet us in spiritual reality. We carry up into a spiritual world the knowledge of Nature here attained, or again, the creations of naturalistic art, or the religious sentiments working naturalistically in the soul. (Even religion has become naturalistic nowadays). And as we carry all this upward—if we develop the necessary faculties—we do indeed encounter Michael.

So we may say: the old Rosicrucian movement is characterised by the fact that its most illumined spirits had an intense longing to meet Michael; but they could only do so as in dream. Since the end of the last third of the nineteenth century, men can meet Michael in the spirit, in a fully conscious way.

Michael, however, is a peculiar being: Michael is a being who reveals nothing if we do not bring him something from our diligent spiritual work on Earth. Michael is a silent Spirit—silent and taciturn. The other ruling Archangels are talkative Spirits—in a spiritual sense, of course; but Michael is taciturn. He is a Spirit who speaks very little. At most he will give sparing indications, for what we learn from Michael is not really the word, but—if I may so express it—the look, the power, the direction of his gaze.

This is because Michael concerns himself most of all with that which men create out of the Spirit. He lives with the consequences of all that men have created. The other Spirits live more with the causes; Michael lives with the consequences. The other Spirits kindle in man the impulses for that which he shall do. Michael will be the true spiritual hero of Freedom; he lets men do, and he then takes what becomes of human deeds, receives it and carries it on and out into the cosmos, to continue in the cosmos what men themselves cannot yet do with it.

Other beings of the Hierarchy of Archangeloi give us the feeling that from them come the impulses to do this or that. In a greater or lesser degree, the impulses come from them. Michael is the Spirit from whom no impulses come, to begin with; for his characteristic period of rulership is that which is now coming, when things are to arise out of human freedom. But when man does things out of spiritual activity or inner freedom, consciously or unconsciously kindled by the reading of the astral light, then Michael carries the human earthly deed out into the cosmos; so that it becomes cosmic deed. Michael cares for the results; the other Spirits care more for the causes.

However, Michael is not only a silent, taciturn Spirit. Michael meets man with a very clear gesture of repulsion for many things in which the human being of to-day still lives on Earth. For example, all knowledge that arises in the life of men or animals or plants, tending to lay stress on the inherited characteristics—on all that is inherited in physical nature—is such that we feel Michael constantly repelling it, driving it away with deprecation. He means to show that such knowledge cannot help man at all for the Spiritual World. Only what man discovers in the human and animal and plant kingdoms independently of the purely hereditary nature, can be carried up before Michael. Then we receive, not the eloquent gesture of deprecation, but the look of approval which tells us that it is a thought righteously conceived in face of the cosmic guidance. For this is what we learn increasingly to strive for: as it were to meditate, so as to strike through to the astral light, to see the secrets of existence, and then to come before Michael and receive his approving look which tells us: That is just, that is right before the cosmic guidance.

So it is with Michael. He also sternly rejects all separating elements, such as the human languages. So long as we only clothe our knowledge in these languages, and do not carry it right up into the thoughts, we cannot come near Michael. Therefore, to-day in the spiritual world there is much significant battle. For on the one hand the Michael impulse has entered the evolution of humanity. The Michael impulse is there. But on the other hand, in the evolution of humanity there is much that will not receive this impulse of Michael but wants to reject it. Among the things that would fain reject the impulse of Michael to-day are the feelings of nationality. They flared up in the nineteenth century and became strong in the twentieth—stronger and stronger. By the principle of nationality many things have been ordered, or rather, disordered in the most recent times. For they have in fact been disordered.

All this is in terrible opposition to the Michael principle; all this contains Ahrimanic forces which strive against the in-pouring and throbbing of the Michael-force into the earthly life of man. So then we see this battle of the up-ward-attacking Ahrimanic spirits who would like to carry upward what comes through the inherited impulses of nationality—which Michael sternly rejects and repels.

Truly to-day there is the most vivid spiritual conflict in this direction. For this is the state of affairs over a great portion of mankind. Thoughts are not there at all; men only think in words, and to think in words is no way to Michael. We only come to Michael when we get through the words to real inner experiences of the spirit—when we do not hang on the words, but arrive at real inner experiences of the spirit.

This is the very essence, the secret of modern Initiation: to get beyond the words to a living experience of the spiritual. It is nothing contrary to a feeling for the beauty of language. Precisely when we no longer think in language, we begin to feel it; we begin to have it streaming in us and out from us as an element of feeling. That, however, is a thing to which the man of to-day must first aspire. Perhaps, to begin with, he cannot attain it in his actual speech, but through his writing. For in respect of writing, too, it must be said: To-day men do not have the writing but the writing has them. What does it mean, ‘the writing has them’? It means that in our wrist, in our hand, we have a certain train of writing. We write mechanically, out of the hand. This is a thing that fetters man. He only becomes unfettered when he writes as he paints or draws—when every letter beside the next becomes a thing that is painted or drawn ... Then there is no longer what is ordinarily called ‘a handwriting.’ Man draws the form of the letter. His relation to the letter is objective; he sees it before him—that is the essential thing.

For this reason, strange as it may sound, in certain Rosicrucian schools learning-to-write was prohibited until the fourteenth or fifteenth year of age; so that the form, the mechanism which comes to expression in writing, did not enter the human organism. Man only approached the form of the letter when his spiritual vision was developed. Then it was so arranged that simultaneously with his learning of the conventional letters, needed for human intercourse, he had to learn others—specifically Rosicrucian letters—which are regarded nowadays as a secret script. They were not intended as such; the idea was that for an A one should learn at the same time another sign: O. For then one did not hold fast to the one sign but got free of it. Then one felt the real A as something higher than the mere sign of A or O. Otherwise, the mere letter A would be identified with that which comes forth from the human being, soaring and hovering as the living sound of A.

With Rosicrucianism many things found their way into the people. For it was one of their fundamental principles: from the small circles in which they were united, the Rosicrucians went out into the world, as I have already told you, generally working as doctors. But at the same time, while they were doctors, they spread knowledge of many things in the wide circles into which they came. Moreover, with such knowledge, certain moods and feelings were spread. We find them everywhere, wherever the Rosicrucian stream has left its traces. Sometimes they even assume grotesque forms. For instance, out of such moods and feelings of soul, men came to regard the whole of this modern relationship to writing—and, a fortiori, to printing—a black art. For in truth, nothing hinders one more from reading in the astral light than ordinary writing. This artificial fixing hinders one very much from reading in the astral light. One must always first overcome this writing when one wants to read in the astral light.

At this point two things come together, one of which I mentioned a short while ago. In the production of spiritual knowledge man must always be present with full inner activity. I confessed that I have many note-books in which I write or put down the results I come to. I generally do not look at them again. Only, by calling into activity not only the head but the whole man, these perceptions which do indeed take hold of the entire man come forth. He who does so, gradually accustoms himself not to care so much for what he sees physically, what is already fixed; but to remain in the activity, in order not to spoil his faculty of seeing in the astral light. It is good to practise this reticence. As far as possible, when fixing things in ordinary writing, one should adhere not to the writing as such, but draw in the letters after one's pleasure (for then it is really as though you were painting, it is an art). Or again, one does not reflect upon what one writes down. Thereby one acquires the faculty not to spoil the impressions in the astral light.

If we are obliged to relate ourselves to writing in the modern way, we mar our spiritual progress. For this reason, in our Waldorf School educational method, great care is taken that the human being does not go so far in writing as in the ordinary educational methods of to-day. Care is taken to enable him to remain within the spiritual, for that is necessary.

Thus the world must come to receive the principle of Initiation as such, once more, among the principles of civilisation. Only in this way will it come about: man, here on the Earth, will gather in his soul something with which he can go before Michael, so as to meet with Michael's approving gaze, which says: “That is just before the Universe.” Then the will is strengthened and made firm, and the human being is incorporated in the spiritual progress of the Universe. Hence man himself becomes a co-operator in that which is about to be instilled into the evolution of mankind on Earth by Michael—beginning now in this present epoch of Michael.

Many, many things must be taken into account if man wishes rightly to cross that abyss of which I spoke yesterday, where in truth a Guardian is standing. We shall show in the next lectures how this abyss was opened out in the 1840's, and how, under the influence of such knowledge as I have set forth once more to-day, man, looking back to this abyss, can relate himself to this same Guardian.

The subject of our study today will appear at first comparatively remote; nevertheless, these things can interest us in a certain sense even for our everyday life. The motif of today's lecture will be what is called by a name borrowed from ancient times; namely, Chaos. What this word really refers to lies even beyond what we understand as Heaven. Not only the wonderful old Grecian myth speaks of Chaos when it says that the most ancient Gods were born out of the Chaos; the legends and myths of other nations, too, are acquainted with this Chaos, albeit under a different name. In the Norse Saga we find it designated as Ginnungagap, the Yawning Abyss, from which there arises on the one hand the cold Niflheim, and on the other hand, the hot Muspelheim. The beginning of the Bible also refers to it in the words: “In the Beginning God created the Heaven and the Earth; and the Earth was without form and void, and darkness was upon the face of the waters. Then there resounded the Word of the Godhead: “May Light become.” And it became light. And the Godhead perceived the Light and perceived that it was beautiful, and severed the World of Light from the World of Darkness.”

“The earth was without form and void”—these are only other words for the Chaos out of which the highest Spiritual Beings are born. What is the Chaos? With these old words for very lofty concepts things have taken a strange course in human evolution. For a long time past men have lost the right feeling and right conception of them; they no longer know what was meant when such words were said. The materialistic age scarcely has words any more to truly characterize what underlies such concepts as of Chaos. Indeed, many words have assumed quite a different meaning. Formerly it was different; the word corresponded to the spiritual meaning of the object; that is to say, to the concept. Our words today have been divided and distributed, so to speak, into so many materialistic meanings, referring, as they do, to the outer and material objects. They are no longer applied to the spiritual meaning. Whoever hears a word today applies it to what it represents in the sense world, and no longer thinks of relating it to the Spiritual World. Among the manifold reasons for the founding of this spiritual movement is one that is connected with the transmutation of the word. If this spiritual movement, this spiritual stream, did not find entry into the world before the end of this century, such a movement would probably be quite impossible in a hundred years' time. We have just been able to catch at the favourable conditions. Why so? In a hundred years' time it would be no longer possible at all to express in the words of ordinary language the ideas of super-sensible facts in their true nature. We should no longer understand them, for the words are more and more assuming the character where they can only be applied to material things and conditions. So it would gradually have come about that people would no longer understand the spiritual teachings at all, because everything would at once be applied to the material world. Spiritual knowledge must bring about an actual renewal of language. The words must be given a new stamp; new values must be lent to the words once more. Men must once more gain the feeling that there is something inherent in these words, that certain words intend something that points to higher worlds. It is the task of this spiritual movement to carry up into the higher worlds not only deeds, but words. In former ages this was done; and we must try to find again the feelings of those human beings who were far more directed to the non-material ideas—far more attracted to the Spiritual World than the feelings of our time.

It is very interesting to take up an old book and enter into it, and transplant one's feelings into such an ancient work, and read out of it the spirit of the author. Take, for instance, the Physica by Amos Comenius, who lived from 1592–1671. His Physica are physics of which the man of today will not be able to make very much in his way of thinking. He speaks of physical things, yet always referring to the spiritual background of spiritual forces and beings. Many things are described in this book, which were objects of real knowledge at that time. Comenius, the great educationist and thinker of the 17th Century, not only comprised all the knowledge of his time, but developed deep and original thoughts of his own on men and events, and discovered deep spiritual relationships. He is a remarkable and very strange personality.

In the 14th and 15th centuries there were quite a number of such people. In that time the Rosicrucian Order was founded; it guarded and preserved the occult secrets in their form for the New Age. Originally it consisted of seven members only. Down to our own times it has secretly carried on and handed on the great occult teachings. No one in the outer world ever discovered anything about Rosicrucians—no one who was not a Rosicrucian himself; no one could write about it. Whatever has been published on it is either quite unreliable, or if correct, came out of betrayal. Only today has the time come when something of the teachings of the Rosicrucians can be published and can be communicated to the world in general. But there are, and there were in those times, many ways and means of letting such spiritual movements flow into the general life of culture. It was, for instance, through such an influence, from a secret Rosicrucian stream, that Lessing said at the conclusion of his essay, The Education of the Human Race, that man is born again and again in the world: “Is not the whole of Eternity mine?” For one who knows, this is a sign that something of the Rosicrucian Movement worked upon Lessing, albeit in a way of which he himself remained unconscious, when he wrote these words on reincarnation. There are, in fact, many ways and means whereby this influence was poured out on men without their even knowing it. Nor does it matter if the work that is done, the influence that is wielded, is or is not attached to a name. Nowadays lawsuits are enacted against the stealing of thoughts, of the spiritual property of others. Lawsuits against plagiarism were never instituted by the Rosicrucians. They did not mind what the personal source was from which such things went out; the main thing was that they came into the world. It is a vicious custom of our time to institute legal proceedings against the stealing of thoughts.

Amos Comenius, the great educationalist, was among those who possessed higher knowledge as a result of a high spiritual development, and who, in consequence of the Rosicrucians, raised himself into the higher worlds by a strong and energetic will. It is very useful for mankind to enter into the thoughts of Comenius. Likewise it is useful to enter deeply into the thoughts of John van Helmont, a contemporary of Amos Comenius, who was also a Rosicrucian.

We all of us are familiar with the word which many people believe to be very old—the word ‘gas’. Many people today are only familiar with it as the gas we use for lighting. But we know from Physics that most substances can be transformed into gas. Without further thought one might imagine that the word was as old as any other. Gas and ‘gaseous’ were unknown concepts before the time of Comenius and Helmont. Helmont was the first; he invented the word ‘gas’. It was in 1615 that he wrote the work in which this word first occurs.

When one uses a new word, one must have some definite occasion to do so. Helmont was the first to give to mankind the idea, the concept of a gas which is current today. What occasion had he for the concept of a gas? When you heat water, and cause it to evaporate, water vapour or steam arises in the first place. Steam is not yet a gas; it is something you can still see with your eyes. It is the same substance which was formerly there in the water, divided there into finer particles. You can divide the great majority of substances into vapour. But you can heat them still further. By further heating you can get a condition where the substance is no longer visible; it passes over into quite another form. This new condition, the vapourous state in a higher form of development, is what we call the gaseous state; it is a vapourous condition at a higher level of temperature. Helmont, who was also a Rosicrucian, worked like Comenius, and with similar results. Before the Rosicrucians Helmont and Comenius, the gaseous state was unknown in this form. It was in the case of carbonic acid gas that Helmont first realized the nature of the gas. Helmont came to the idea that among the states of substance there is also the gaseous state, and in his work Ortus Medicinale we find the following sentence: “This spirit which was hitherto unknown, I will name with a new name: ‘Gas’.” We can learn a great deal from this sentence. Helmont calls what he describes as gas, “Spiritum”; that is, a Spirit. That is to say, the transparent substance he has constituted is for him the instrument for a spiritual being. He sees in it the expression for a spiritual being, and he calls this Spirit by a new name: Gas. He was well aware that when the gas was cooled, strange, cloud-like phenomena appeared. The gas became vapourous and watery again. To him the gas was a transparent and clear foundation from out of which something more dense and condensed arises. To him the gas was a parable in the sense of Goethe's saying: “Everything transient is but a parable.” Hence we can understand how much Van Helmont recognized in the process wherein a gas is cooled and condensed. Miniature worlds went forth from the gas, for Helmont. A human being who could feel in this way could also say: This unknown Spirit, I name “Gas.’ In contemplating this world he said to himself: How did all this that is here, originally come to be? Originally it arose from something that one cannot see, from out of which, however, as from a gas, the Universe was formed. Once upon a time, the whole Universe was Spiritum, purely spiritual. As the clouds of misty vapour are formed out of the gas, so out of the transparent, radiant, unclouded infinity of the Spiritual, all things that now exist emerged.

Already in primeval times and among primitive peoples we find good parables and comparisons for that which we have just described. Primitive peoples sometimes see even the material world still in a spiritual way. In the breath that flows from the mouth, that turns to steamy vapour by contact with the outer air, they see something arising out of the soul's nature, and condensing. This was regarded as a parable of the origin of the world out of the Spirit. The breath, for them, came from the inner being, from the soul; thus the whole world to them was the result of the outbreathing of the Godhead. This ancient idea contains quite another concept of Spirit than man has today. Space, to them, was not a great infinite void in which there is absolutely nothing, as it is to the man of today. For those who stood on the ground of Occult Science, space was the all-spreading spirit whose parable they saw in the unclouded gas. In it they saw the source from out of which all seeds of things are created, and spring forth through the Word of the original Divine Spirit. Not endless emptiness is space; space is originally Spirit. We are ourselves condensed space, for space is Spirit. If all things were dissolved again, seemingly there would be an endless void around us; but this apparent void would contain all things that have ever been. It is no empty nothingness. The visible world is space condensed. This was clear to Helmont, too; he knew the world foundation, the world origin, from out of which all beings are condensed. Van Helmont had this thought: the gas is very thin, transparent; the light goes through. You do not even divine its existence. But in relation to the world origin, even the gas is a condensation. Nevertheless, one can understand, one can conceive the cosmic origin thereof. You can gain an idea of the Spiritual if you imagine that the gas is itself a vapour of the Spirit, just as the steam is vapour of the gas. With this conception in his soul, Van Helmont said: “I have described this vapour by the name ‘gas;’ it is not far removed from the Chaos of the ancients. Helmont coined the word ‘gas’ from the word ‘chaos.’ It is an extremely interesting connection in the world order. We are thus led by Helmont to a living conception of space, not empty and infertile like the concept of space for the man of today, but a concept of space appearing infinitely fertile, bearing countless seeds. The infinitude that is spread out is the seed from out of which we issue. Everything that is in the world is space condensed; it is the infinite Spirit who shows Himself to us in place of a mere empty space.

When we transplant ourselves into the condition of space (when space was still altogether spiritual) and we trace its condensation out of the laws of this space itself, then we shall clearly feel the beautiful words of the Bible: “In the beginning God created Heaven and Earth, and the Earth was without form and void, and the Spirit of the Godhead brooded and weaved over the depths.”

Imagine how originally the pure, spiritual transparent space was there. What happened in this pure transparent space? In this same space is also the extended gaseous air. As the thoughts that rise from our soul, when they are spoken in the word, bring the air around us into vibration, and every word shapes itself into forms in the air, quite silently and unseen by us, so did the Spirit of God hover over the waters. Into the waters the creating words of the Godhead were spoken. Now let us imagine the empty widespread cosmic space; fertile, rich in seeds, and resounding into it, the Word of the Godhead, working formatively into this space. Then we hear the words of the Bible. This Chaos, this cloud mist of the earth that was emerging was still waste and void: and the Spirit of the Godhead worked and wove, brooding thereover. First was the Spiritual World; then the Chaos revealed to begin with, in a kind of cloudiness, all that was to become. So do we recognize the depths of the religious documents. Human beings must gradually regain the feelings with which we understand such things.

But the Chaos works not only in the beginning of world evolution; it works on and on; it is present even today. Just as around us are the harmonies of the spheres, the harmonious heaven, so all around us is the Chaos, all things are permeated by it. It was the first and original foundation. Then it became cloudy; the seeds were formed; the shapes and forms arise; worlds were formed out of the Chaos. But just as when a gaseous mass condenses, something remains behind that works on between the single condensing particles, so likewise of the original Spirit something remained behind. And so the Chaos works on and lives on, along with the world. Everything is still permeated by the Chaos—every stone, every plant, every animal is permeated by the Chaos. Our soul and our Spirit are permeated with the Chaos. Such as he here is, the soul and the Spirit of man also partake in the Chaos.

This Chaos is at the same time the essential reason of the constant and ever-present fertility in nature. Let us take a simple example: the working of Chaos appears wherever animal excrements occur. The New Year's crop springs from the ploughed land, after manure has been put into it—manure which lends the land fertility and causes the crop to spring and thrive. What has happened in such a case? What was the manure, to begin with? The manure, too, was perhaps at one time a beautiful, marvelously-formed plant, an entity in the world that had also once been formed out of the Chaos. Then it served as nourishment for the animals, and the useless substances were excreted again. Now the manure mingles with the soil; it is a return of beings into Chaos. Chaos is working in manure, in all that is cast out; and unless, at some time or other, you mingle Chaos with the Cosmos, further evolution is never possible. The process we here have before us on its lowest level will enable us to rise to an understanding of the word ‘chaos’ with respect to higher realms. Cosmos cannot work alone. Everything in the Cosmos has grown from causes, from things that went before—not only all physical things, but intellectual and moral teachings, too, arise from causes that were planted once before.

It is Cosmos when a Goethe, a Schiller, a Lessing have done their work. When a schoolmaster comes and assimilates and passes on all the beautiful things that are found in the works of these great men, he can only do so because the causes are already there for him. But with the man of genius it is not so; he works out of the Chaos. New impulses, new entries into evolution, new concepts arise and begin to take effect. Genius is like a fresh spark; it is out of the ordinary just because a union there takes place between the Cosmos and the Chaos; thereby a new thing arises not connected with the laws of evolution that come from olden time. It enters in from other worlds like a Divine spark. Genius is the marriage of the past with the present, of the Cosmos with the Chaos. Hence the peculiar feeling and influence which the occult pupils of olden times experienced when the name ‘Chaos’ was spoken. It is only felt as merely waste and void by those human beings who stand entirely on the ground of what is working from the past. But something new must arise out of the Chaos; there must be a union with something new to work in this spiritual movement. This movement has arisen because mankind needs to be fertilized with a fresh spiritual seed; and we must realize that it is not a question here of carrying on and merely evolving existing things and past things, but that entirely new seeds must spring forth from the Chaos. He who would understand this movement must understand that in this movement we cannot work out of the Cosmos of our worthy forebears, but that new things must come into the world as if out of the Chaos. Thereby humanity is spiritually fertilized. Spiritual Science realizes concepts and ideas that are not taken from the past, as when the geologist, for instance, derives his knowledge from the past of our earth. For Spiritual Science the future form is the important thing. There are laws of the future that must flow out of the Chaos into the Cosmos. It is important for man to receive into himself ideas, feelings and impulses of will, taken directly from that form which the Spirit had, before it took shape out of the Chaos. Such ideas out of the Chaos, taken from the higher worlds, are the signs and symbols. Such symbols and signs were intended to be given to us among those things that underlie all occult science, all imaginative knowledge. In the Cosmos that is about to become, there are the Spiritual Beings. Out of the Chaos they work in upon the human soul in new impulses; new condensations arise and take effect.

That which is presented in the Seven Seals is not yet in the Cosmos, but it is in the Chaos. Out of the Chaos they work upon the human soul. If they work in the right way, then the Chaos works livingly, and leads the human being into worlds that lie beyond the Cosmos. This is what it means when the human being has recourse to such pictures. We feel the overwhelming influence of the Chaos that contains the seed of all things, when we let these things work upon us. Thus we can see how comprehensive the idea of Chaos is for anyone who understands it in the right way. It is the Chaos from out of which the physical arises. Whether it be the Greek Philosophy or the Bible, or the Indian Philosophy of the A-Chaos, the Akasha—all this shall remind us that that which was in the Beginning works throughout all time. To him who is bound to the sense world, the Chaos appears waste and void. But he who penetrates it in a spiritual sense can hear the harmonies of the spheres resounding through it. Today it is still possible for single human beings to get a feeling for some of these words that come from the spiritual world. Hence it is the time to speak of these things.

Secret knowledge has been applied since ancient times. Through it, one can fathom the essence of man and those conditions without which one could not gain an actual insight into the development of the worlds. Through [secret knowledge] we learn about life and death, karma, fate and all deeper questions into the future and from the past. It provides information about our dwelling place, the earth, and the world body system.

Thus, “theosophy” or “secret science” provides the means to gain insight into all these states. To this end, a person must follow the path of initiation. Two paths lead there: the Christian and the Rosicrucian path. The path of the Rosicrucians has been adapted to the Christian path through modifications. The best way for a person to acquire clairvoyance is to trust the seers and let them tell their stories. The Rosicrucians had the right way of understanding the truth. The truth is always the same, but the way people understand it changes as they develop. Thus, it had to be proclaimed to the Romans, Germans and so on in ever-changing ways. We must all feel great respect for the way the Egyptian priests taught about the deepest questions of existence. Copernicus' system based the consideration of the worlds on the physical plane, and people believe that they can recognize more and more of the things through refined instruments, while the Ptolemaic system used the astral plane for help. We cannot easily imagine how man's soul thought at that time. Without the spiritual influences, the language of the materialistic world view would have led to a quagmire in the nineteenth century. It would soon have become impossible to communicate in it.

The spiritual currents that strengthened good and curbed evil always emerged from the secret schools. A symbolic language is used there that is understood by the initiates of all secret schools. The ancient sages did not regard the heavenly bodies as dead bodies; as current science assumes, the stars were not material globes for them, but beings endowed with soul and spirit, and so it is in reality. Our sun is not a soulless fireball; it is the body of Christ, and He is its spirit. Beings endowed with power rush through the spaces; they are forces of will, not empty abstract forces of attraction. The gaze of these heavenly beings really penetrated the worlds. In the past, spiritual science shed its light over all the worlds; as a result, there were brilliant cultures on our earth, but buildings like the pyramids, which still amaze us, were built with primitive means.

Despite the eclipse caused by materialism, the secret schools have not ceased to exist. Humanity urgently needs them. The spiritual leadership emanates from the secret schools. In the fifteenth century, a small circle formed under the leadership of a great man, Christian Rosenkreutz; the effect extends into the nineteenth century.

If it is part of today's attitude that people cannot communicate quickly enough what they believe to be true, the occultist only communicates what he considers necessary to proclaim. There is a deep necessity for the presentation of occult science as a countercurrent to materialism.

Theosophy is Rosicrucian science. Occult attitudes are no more debatable than mathematics. It does not help to discuss a remedy, it must help. Theosophy is inner experience; man experiences inwardly what is outward, and the outer comes from the inner. An age in which people know that everything is ensouled will act differently than one of materialism. Nervousness is proof that the spiritual does not form the center of man; if it were not for spiritual influences, nervous epidemics might break out in thirty years, like other plagues, because people can never completely withdraw from their surroundings.

It is life-giving to relate the truth in every age in relation to the immediate life; it is hostile to life not to want to know about the spiritual forces.

A great deal of patience and perseverance is required to achieve clairvoyance; first you have to listen and absorb before you receive the means. A person's cognitive processes are not limited. No one has the right to decide about something they do not know. Those who have not studied mathematics should not presume to judge the correctness of a proof. Within the human being himself are the sources for looking into higher worlds.

Occultists fall into three categories: initiates, clairvoyants, and adepts. The initiate need not be clairvoyant, and the clairvoyant is not always an initiate, and neither needs to possess the adept. The paths are different. It is necessary to understand the laws up to the highest realms of existence – the secret of numbers and forms – in order to be an initiate. People are only told things when they are morally and spiritually ready for them, because otherwise it could have the most dire consequences for them. Humanity would then immediately be split in two, into good and evil.

A clairvoyant is a person who has highly developed spiritual senses, his spiritual eyes and ears are open, without his needing to understand the spiritual laws. One cannot imagine the trust and love that existed among the Rosicrucians. They complemented each other in a magnificent way, with one explaining what the other saw; thus, they gained insight and understanding of what they saw.

To be an adept, one needs goodwill and patient understanding, but it also requires that one be able to make sacrifices and keep quiet about things that are not beneficial to other people. The adept must know how to apply the powers, for which he acquires the ability in many incarnations. The adept works in secret. Our time demands that the initiate become a seer.

Everything that is taught today in Theosophy was also contained in the schools of the Rosicrucians in the 14th century. But the inner schooling of the Rosicrucian stream was a strictly occult one. With such an occult training very little consideration was given to the language, to the way in which things were expressed. In the world of the 15th, 16th and 17th centuries there lived certain unassuming men who were not especially well-known as scholars and who also held no particular social position, but who carried on the occult stream of the Rosicrucians. They were never many. There were never more than seven real initiates at one time; the others were occult pupils of various grades. The Rosicrucians were the messengers of the White Lodge. From them went out in very truth events of world significance. Everything of importance that happened during this time could eventually be traced back to the lodges of the Rosicrucians. Outwardly quite other personalities made the history of Europe, but seen from within, the latter were the instruments of occult individualities. Even Rousseau and Voltaire were such instruments of occult individualities standing behind them. These occultists could not themselves appear under their own names. The impulse which, in the carrying out of their mission, they gave to other people could be outwardly a very simple, inconspicuous one. Sometimes the short meeting with such an unassuming man provided the opportunity for the right impulse to be given to these instruments of the occult individuals. Up to the time of the French Revolution occult forces stood behind significant statesmen. Then they gradually withdrew, for men were now to become masters of their destiny. For the first time, in the speeches of the French Revolution, men speak as men.

The inner life remained in the background, in the occult schools. In the schools of the Rosicrucians these things were taught which are now known as the main teachings of Theosophy. The occult brotherhoods gave the impulse to every important discovery; only then did the events play their part in the outside world. Voltaire was in the most eminent sense, an individual directed by forward-striving brotherhoods, for the actual purpose of his being there was to set men on their own feet. Others stood in the service of the retrograde brotherhoods, as for example Robespierre in his later years. Everything which appears in anticipation of the future calls forth its opposite on the physical plane ...

In Rosicrucian schools therefore the same things were taught as through Theosophy today. In the outside world however there was no word of Theosophy. In the occult schools themselves value is only laid on language in order to teach the outside world. The occult pupil himself must learn to use the symbols, the signs. Thus in order to make themselves understood in the world, the initiates only have at their disposal the language used by the world at large. At the time when knowledge was still kept secret, there existed a certain system of symbols and anyone wishing to be initiated had to learn the language of symbols. No value was laid on the spoken word as a means of expression. Even at that time the teachings were there, but the descriptive expressions were frequently lacking. Such expressions for occult teaching are however present in the Eastern method, which is derived from the very earliest Indians, who had received their teaching from the ancient Rishis. These Indian expressions are not yet influenced by the materialistic age. The words which the Indians created are still full of the magic of the sacred primaeval language. Nevertheless what is of Indian origin cannot be made use of by us in Europe.

What is right for the Indian people is not right for Europe. To begin with an Indian impulse was necessary because Europe itself had developed too few expressions able to introduce such teachings. Even today we must still describe many things with Indian words. But everything in occult teachings that today is brought into the open was also possessed by the Rosicrucians in the Middle Ages and the beginning of modern times. There were already appropriate expressions for the most fundamental teachings, but at that time it was not yet possible to speak openly about reincarnation and karma. These truths could however be allowed to flow subconsciously into European culture. Paracelsus and other mystics did not speak about reincarnation. This was quite natural. They were not able to speak about it. But for all that is concerned with earthly life between birth and death they also had in the west extremely apt expressions, though not, on the other hand, for the intervening conditions between two incarnations. One thing strongly emphasised at that time, was the importance of physical life for the development of the organs of the higher bodies. When we pursue the study of the sciences, when we develop intimate spiritual friendships, all this is a process of the development of forces which will one day become active as spiritual organs.

Three separate concepts have always comprised what, coming from outside, education on the physical plane should bring about in the three different bodies of man. These three aspects were called: Wisdom, Beauty and Power or Strength.

When in the outer court of the more exoteric Rosicrucian schools the pupils received instruction, they were told: ‘You are to be the workers of the future.’ Nothing was said about reincarnation. But the human being would also continue to work when not incarnated again in the physical body. The teaching implanted in them what should in the future work formatively upon the organs. It was said to the pupils: ‘Lead in your daily life in the outer world, a life of Wisdom, Beauty and Power, then in your higher bodies you will develop those organs which are for the future.’ In Freemasonry today, the masons of St. John still speak of the great importance of Wisdom, Beauty and Power, but they no longer know that thereby formative forces work on the etheric body, the astral body and the ego.

When in the Middle Ages a Freemason master builder built a cathedral or a church, his name was of absolutely no importance. He himself remained in the background. In the case of the ‘Theologia deutsch’⁵⁰ also, and for the same reason, the name of the author was not mentioned. He calls himself ‘the Frankfurter’. No amount of learned research can discover the name. The aim of these men was to work outwardly on the physical plane, leaving no trace of their names behind them, but only the fruits of their activity.

Let us suppose that someone had given the design and the impulse for the building of a great cathedral. He knew that the forms of the building would create in him an organ for the future. All such works will, in their effects, remain connected with the inmost part of the soul. As a rule however all these works in the outer world remain until he who created them finds them again and recognises them when he returns. Under the pulpit there is usually to be found a small picture of the architect; from this he recognises himself again. This is the bridge which is thrown from one incarnation to another.

Through Wisdom the etheric body was to be developed, through Beauty, to which Piety belonged, the astral body, and through Power the individual ego. The human being had to become a self-effacing imprint of the outer world. In ancient India nothing of this was yet known. Brahmanism aimed at a perfecting of the self in the inner life ... [Gap in text ...] ... But just in the middle of our Post-Atlantean epoch there appeared those teachers of religion who drew attention to the renunciation of the self. This was already taught by Buddha. It was developed still more intensively in the West through Freemasonry and Rosicrucianism. They sought the perfecting of the ego in the form that is also in the outer world, not so much in the inner life as this was cultivated in India. It was in this sense that the western occultist said to himself: ‘Thine ego is not only within thyself, but in the world around thee. The Gods have raised thee out of the mineral kingdom, out of the plant and animal kingdoms; but three kingdoms thou createst for thyself, the three kingdoms of Wisdom, Beauty and Power. These develop the organs of the higher man.’

The human being said to himself: ‘I stand here as the end result of a time when the mineral, plant and animal kingdoms sacrificed themselves for me; out of this foundation arose self-awareness, the ego. And just as the ego has been formed through these other kingdoms, so must it now itself develop the kingdoms of Wisdom, Beauty and Strength, in order by their means to mount still higher to a complete transformation of our etheric, astral and ego bodies.’ These three kingdoms are the kingdoms of Science, Art and inner Strength, by which is meant everything that lives itself out in the will. In these three domains the mediaeval esotericist saw the means for the further development of mankind. The transformation of the world was not given over to blind chance, but according to these three aspects of Wisdom, Beauty and Strength, the mineral, plant and animal kingdoms were to be transformed. When the Earth again becomes astral everything will have been transformed in accordance with these three aspects. Thus it was from this three-fold point of view that the freemasons of the Middle Ages and all esotericists built and worked.

In Indian esotericism twelve forces are differentiated which draw man down again into physical existence. The first of these forces is Avidja: ignorance. Avidja is what draws us down again into physical existence for the simple reason that we shall only have fulfilled our mission on the Earth when we have extracted from it all possible knowledge. On the other hand we have not fulfilled our mission as long as everything that we should learn from physical existence has not yet been extracted.

After Avidja what next draws us back is what the earth contains because we ourselves have made it, which therefore belongs to our Organisation. When a mason, for instance, has worked on the building of a cathedral, this has become a part of himself. There is a reciprocal attraction between them. What has an organ-creating tendency for the original instigator, whether it be the work of Leonardo da Vinci or the smallest piece of work, forms an organ in the human being and this is the cause of his return. All that the man has done, taken together, is called Sanskara or the organising tendency which builds up the human being. This is the second thing which draws him back.

Now comes the third. Before the human being entered into any incarnation he knew nothing of an outer-world. Self-awareness first began with the first incarnation; previously man had no consciousness of self. He had first to perceive the outer objects on the physical plane before he could develop consciousness of self. True as it is that what a man has done draws him back to the physical plane, so is it true that knowledge of things draws him back. Consciousness is a new force which binds him to what is here. This is the third element that draws him into a new earth-life. This third force is called Vijnana = consciousness.

Up to this point we have remained very intimately within the human soul. As the fourth stage appears what comes towards the consciousness from outside, what was indeed already there without man, but what he had first to learn to know with his consciousness—this was present outside in his previous existence, but only disclosed itself after his consciousness opened to it. It is the separation between subject and object, or, as the Sanscrit writer says, the separation between name and form (Nama-rupa). Through this man reached the outer object. This is the fourth force that draws him back, for instance the memory of a being to which he has attached himself.

Next comes what we form as mental image in connection with an external object: for example, picturing a dog is merely making a mental image, which is however the essential thing for the painter. It is what the intellect makes of a thing: Shadayadana.

Now there is a further descent into the earthly. The mental picture leads us to what we call contact with existence: Sparsha. Whoever depends on the object stands at the stage of Nama-rupa; whoever forms pictures stands at the stage of Shadayadana. The one however who differentiates between the pleasing and the unpleasing will reach the point where he prefers the beautiful to the unbeautiful. This is called contact with existence: Sparsha.

Somewhat different however from this contact with the outer-world is what at the same time stirs inwardly as feeling. Now I myself come into action: I connect my feeling with one thing or another. That is a new element. Man becomes more involved. It is called Vedana: Feeling.

Through Vedana something quite new again arises, that is, longing for existence. The forces which draw man back into existence awaken more and more strongly within himself. The higher forces compel all human beings to a greater or lesser degree; they are not individual. Eventually however, quite personal forces appear which draw him back again into the earthly world. That is the eighth force. Trishna = Thirst for existence.

Still more subjective than the thirst for existence is what is named Upadana: Comfort in existence. With Upadana man has something in common with the animal, but he experiences it more spiritually and it is the task of man to spiritualise what is gross in this soul element.

Then comes individual existence itself, the sum of all the earlier incarnations when he was already on the earth: Bhava = individual existence, the force of the totality of earlier incarnations. Previous incarnations draw him down into existence.

With this we have retraced the stages of the Nidanas up to individual birth. The esotericist differentiates two further stages which go beyond the period of individual existence. Here he differentiates a previous condition that gave the impetus towards birth, before man had ever been incarnated. This is called Jata: what before birth gave the impetus to birth.

The impetus towards birth is interconnected with a different impulse. It brings with it the germ of dissolution, the urge to extricate oneself from individual birth. What interests us is that this earthly existence of ours falls again into decay and we are freed, able to become old and die (jaramarana). These are the twelve Nidanas which work like strings, drawing us ever and again down into existence. (The meaning of Nidana is string, loop.) There are three groups which belong together:

The soul has three members: the consciousness soul as the highest member, then the intellectual or mind soul and the sentient soul. The first group of the Nidanas from Avidja to Nama-rupa is connected with the consciousness soul: the second group with the intellectual soul and the third, from Upadana to Jaramarana, with the sentient soul.

Vijnana is characteristic of the consciousness soul; Shadayadana of the intellectual soul and the last four are bound up with the sentient soul. These last four are present in both animal and man.

• 50. Written by a priest at the Deutschenherrenhaus at Sachsenhausen near Frankfurt am Main in 1497. Published by Luther in 1518. See also Rudolf Steiner Mysticism at the Dawn of the Modern Age