The Rudolf Steiner Archive

My dear friends, in the lectures which have been held here for some weeks I have endeavoured to show you some of the things which have lived in human evolution—certain things connected with various inner impulses which have entered into the modern development of humanity. We have had to go very far back to find the origin of these impulses. We have sought to understand how, from out of the Atlantean civilisation, there flowed the relics of an ancient Atlantean Mystery magic. We have shewn how, in a state of decadence, this Atlantean civilisation still lived on amongst those peoples who were re-discovered in Europe through the re-discovery of America. We then sought to study the relics of another branch of Atlantean magic which sent its rays and streams from Asia throughout Europe. And so, we have seen coming from Atlantis a co-operation in a certain sense between the Eastern and Western pole. From out of these impulses which have remained over from Atlantis, we then sought to deepen ourselves concerning the nature of the Graeco-Roman epoch, which as we know, was a copy to a certain extent, of Atlantean civilisation, though of course on a higher stage. And then we tried to understand the two poles of the IVth Post Atlantean Period. That is, the pole of Greece and the pole of Rome. We then attempted to follow at least partially, the various impulses which were further active in our European life of civilisation. We have especially considered that impulse which came into the spiritual stream of Europe through the fact that the Templars had to undergo a certain fate, and that this fate of the Templars which works so powerfully, so deeply on our own souls, evokes spiritual forces into existence which have continued to work on in a spiritual way; inspiring, impelling, initiating all of those things which have contributed to the external path of the history of the peoples of Europe. And then we have continued to trace how these impulses pass over into a recent material. And in the last lecture, we saw at the end of the 18th century, it gives a peculiar colouring to those ideas which at that time confused the world, the ideas of Brotherhood, Freedom and Equality. Many such impulses as have been born in the course of centuries and flowed into European development could be characterised, but that must be left over to a later time.

I should now like to characterise, through certain significant impulses, the path of our own European life of civilisation, because it is essential that through a Spiritual Scientific observation one should learn to know more and more thoroughly the peculiarities of our own age, the age in which we are standing to-day. It is important for us to know how our own time is determined by that special spiritual structure of the 19th century. In this 19th century all those impulses of which I have spoken to you have been more or less veiled, covered up to a certain extent. I have often drawn your attention to the fact that, as regards the evolution of modern civilisation, the middle of the 19th century was a most important time;—it was that time in which in the 5th Post Atlantean civilisation something was to become especially active something which man knows and learns to produce through his intellect in so far as that is bound to the physical plane. We must rake this quite clear to ourselves. With the 5th Post Atlantean civilisation something of the nature of forces comes into the Post Atlantean development which was absolutely different from what occurred in the Graeco-Latin age in the 4th Post Atlantean epoch. Naturally the Greeks had intellect (verstand) but that was of quite a different nature from our own - our own intellect,—which has gone through the 5th Post Atlantean epoch and which, in the middle of the 19th century, really entered upon a quite definite crisis. That intellect which was developed in ancient Greece, and which, for instance, radiated in all that the Greeks created artistically, which radiated in all that the Greeks created in their State arrangements (which were not really State arrangements at all),—that intellect which worked through the Philosophy of Plato and Aristotle, that intellect which then was drawn over into the political being of Rome was utterly different from the intellect which arose in our own 5th Post Atlantean epoch. One can even prove this philosophically, as I have attempted to do in the first volume of my “Riddles of Philosophy.” With the Greeks, their ideas were really so existing that they perceived them just as we to-day can see colours, hear sounds, and have sense perceptions: so they could experience ideas. Now with our modern humanity the intellect is separated from outer perception and it works in the inner being of man; but it works in such a way as it must do when it is to be activated through the brain or, in general, through the physical organism. This has gradually brought about a certain state of affairs:—and please bear in mind, that by reason of the whole meaning of our civilisation, it had to be so. The tendency was gradually brought about in the 15th century, through this intellectual development, of permeating human life more and more with purely materialistic cognition, and practical life with the principle of mere utility, Utilitarianism. We have gradually seen with what necessity these things developed, how in the civilisation of the West of Europe certain impulses arose, and in connection with these impulses questions were put in the sphere of cognition. We have seen how these questions differed from others which arose, for instance, in the East of Europe. We have seen, for instance, how the West, through a long preparation was driven in the sphere of knowledge and in the practical sphere of life, to urge the spirit into a configuration which gradually put certain questions above all else. We have seen how in the West there gradually rose the tendency to study what I must call the affinity of all beings; and, when it comes to man, of studying what relates to the Birth of man and to Heredity. One can best understand Western civilisation (when it is striving for cognition) if one knows that these questions concerning the affinity of beings, and of Birth and Heredity, were dominant in the life of the West. From this there arose in the Western world, in their science of chemistry and physics, the seeking of the affinity of different forces of Nature which were regarded as modifications of one particular force of Nature. This tendency then extended to other spheres; in the sphere of Biology it was the affinity of various animals and plants which was investigated; and out of all of this man himself was explained—man, as he was thought to have developed, from a purely animal existence. One must say: To understand the birth of man in its affinity with other creatures on the Earth, was the culmination of these questions in the West.

The Eastern sphere on the other hand, sought in the realm of knowledge other questions: “What is Evil? What is the meaning of suffering in the world?” Never so much as in the East of Europe was there so much thinking concerning Evil and Sin. Of course, in the other spheres this was also the case, but nowhere with the same intensity and with the same genius as in the East. All the literary production of the East stands under the influence of the question: “What is Evil?” And the pains which in the West we applied to the problems of Affinity, were in the East applied to the investigation of Sin. The same thought which was employed in the West to investigate the natural connections of physical man as he passes through birth into existence, was applied in the East to understand Death. That same effort is employed in the East to understand Death. “How does man maintain himself aright as a soul, as he passes through Death? What does Death signify in the whole connection of Life?” That announced itself as a question in the East, one just as important for the East as the question concerning the natural Affinity of Man and the Birth of Man is for the West. Just as in the Western World we can prove that these problems of Birth and Happiness lay at the basis of their thinking, so we can show that in the Eastern world, (for example, in Solovieff) we can say that all his thinking is directed to the question of Evil and of Death. The difference is only this—that in the West one has already travelled a long way in one's investigation, whereas in the East they are still more or less at the beginning. Then, as you know, all these things passed over into the sphere of practical life, into the arranging of social life,—those ideas which we seek to realise in everyday life,—and if to a certain extent we investigate the most intimate impulses in the life of the West, we see that we can refer these to the thoughts concerning the Happiness of Man.

Please just bear in mind how this thinking concerning the Happiness of Man begins with the “Utopia” of Lord Bacon and the “Utopia” of Sir Thomas More, and we see how this same trend of thought has developed into the most diverse social programmes which have found expression in the West. Of course, social programmes have also come to expression in the East, but one can easily prove that in the East they spring from quite different impulses than have the social programmes of the West. All these, as well as the idea of Freedom which came to us from the French Revolution, and all the social ideas of the 19th century, all have as their aim the Happiness of Man. In the East we find, (of course still in the beginning) how there, instead of Happiness it is Redemption which is sought for—the inner freeing of the soul of man. There the longing exists to know how the soul of man can develop towards the overcoming of life. One understands this extraordinary interplay of impulses if one keeps this in mind. And we have seen how even a consideration of a somewhat higher kind, of the Lives written of Christ Jesus, has received its colouring from what lies in these same impulses and tendencies. In the West, we have that most characteristic and clever observer of the Life of Jesus—Jesus considered only as Jesus—just as one can consider any other human being, born from a certain race, a certain climate, or a certain nation. I refer to the “Life of Jesus” by Ernest Renan. Now in the East Jesus is little spoken of, and when one speaks of Jesus it is simply as a path along which one can come to the Christ. You find this very strongly in Solovieff.

Between these two, as I have told you, (and if one only has an eye for these things, a sense for what Goethe calls the UR-phenomenon, one knows how these three names are chosen)—between these two, Renan and Solovieff, there stands—a far more original and far clever man than the other two—David Frederick Strauss. Ernest Renan considers only the Jesus, Solovieff considers only the Christ; Ernest Renan transformed Jesus into a simple man, a human, one can almost say an “all too human” man Now with Solovieff this human element is completely lost. Man's gaze is directed into the spiritual world by Solovieff, when he considers the Christ; and he only speaks of moral, spiritual impulses. Everything with Solovieff is forced into a super earthly sphere. The Christ has nothing earthly, although He pours His effects into an earthly sphere. Between these two stands David Frederick Strauss. He does not deny Jesus—he admits that such a personality lives; but, just as Ernest Renan simply and solely considers Jesus as man, so to David Frederick Strauss, Jesus is only of significance in so far as on this Jesus for the first time is suspended the idea of the whole of humanity. Everything which man can long for or ever has longed for, from out of the Mysteries of all ages as the Idea of All-humanity, is attached to the Jesus of David Frederick Strauss. D. F. Strauss does not very much consider the earthly Life of Jesus only as a means whereby to show how in the age when Jesus appears, humanity had the longing to bring together all the myths which refer to the sum total of humanity, and to concentrate them on that Figure. And so, that which in Ernest Renan's Life is so full of colour, with D. F. Strauss becomes a kingdom of shadow, which only seeks to show how the Myths of Centuries all flow together. With D. F. Strauss Christ is not a figure cut off as with Solovieff, but is the idea of that which lives on throughout the whole of humanity—that Christ Who for thousands of years has poured Himself into humanity and developed through humanity. With D. F. Strauss, therefore we find only an idea of Jesus, united with an idea of Christ. With Ernest Renan, we have a personal and historical Jesus. With Solovieff we have a Christ Who is super-personal yet individual, but at the same time super-historic. He is super-personal yet individual, because He is a Being shut off, included in Himself, although at the same time He is an individual but transcending personality. Between these two stands D. F. Strauss, who has not to do with a vision,—a perception of the personal element working in Christ Jesus,—for this personal element is only, as it were, a point of support for all those myths streaming through humanity.

If one only keeps in mind this scheme obtained from a spiritual observation of the history of Europe, one can almost read straight off the various spiritual connections. You see, with Ernest Renan, a man who pre-eminently arose out of the Western civilisation, it is a question the whole time, of understanding how a certain country, a certain race could give birth to Christ Jesus. It is a question of the birth of Jesus. With Solovieff the question is especially: “What does Christ signify for human evolution? And how can Christ save what is born in man as a soul, how can He lead that again through the Gate of Death?”

And so, in the middle of the 19th century, as I have told you, that which lives in this evolution and which belongs especially to our 19th century, reached a certain crisis. At that time, the most extreme point was reached which one can strive for through physical, intellectual performance. In the course of the 19th century, the striving after happiness was gradually transformed into the striving for mere utility,—Utilitarianism. That is something which appears especially in the middle of the 19th century, both in the sphere of knowledge as also in the sphere of life:—the striving after mere utility. And that is something which especially disturbed those who understand the real eternal needs of the human soul, it disturbed them especially that the 19th century should bring forth a striving especially concentrated on the principle of Utilitarianism. Thus, we meet Materialism in the sphere of Knowledge, and Utilitarianism in the sphere of Practical Life. And those two things belong absolutely together.

Now I am not bringing forward these things in order to criticise them, but because they are necessary points of transition for humanity. Man had to go through this materialistic principle in the sphere of Knowledge, as he had to pass through the principle of Utilitarianism in the sphere of Practical Life. It was a question of how humanity should be led in the 19th century in order to pass in the right way through those necessary points of its development. We will therefore begin the consideration of these things this evening from a certain point of view, and then, on a later occasion I shall hope to enter into them more thoroughly.

Knowledge, especially that which in the West is, ae we know, concentrated on the phenomena of Birth and the question of Heredity, and this was placed in the service of Materialism, of Utilitarianism. Now let us make clear to ourselves what really happened in thought. As you know, Darwinism arose, which studied the problem of the Birth of Man, that is, the Origin of Man from a sequence of organisms; and Darwinism attempted to make popular certain quite definite views. We know also that something far more spiritual than Darwinism already stands in Goethe's “Theory of Evolution,” but Goethe's theory had for the time to remain more esoteric. And so, in the first place, the more coarse, materialistic form had to be taken up by humanity. We know too that in the last decades the most intimate pupils of Darwinism have attempted to undermine Darwinism itself in its materialistic colouring. But Darwinism, as it really entered the world of the I9th century, did not enter the world because the investigations of Nature, because science itself made it necessary—not even the natural scientists would maintain that. Oscar Hertwig, the best pupil of Haeckel says, that because human beings only wanted to keep in man the social and mercantile principles of utility during the I9th century, therefore they carried these principles over even into the external world. They simply wanted a reflection of their own thinking, and it was no external facts of nature which forced a Darwinistic view on humanity. So, it is no wonder that, on a closer investigation, one no longer finds these views substantiated. But, as human beings, we have come now to the principle of Utility.

Now Darwin also lived in a certain stream which strove after the principle of Happiness, the Happiness of Human beings, but a stream which was absolutely materialistic. Darwin came very near to that stream which belongs to the doctrine of Malthus. The teaching of Malthus proceeded from a certain definite view, a view that on the Earth in a certain way the means of life increases. That means the fruitfulness of the Earth can increase. But, side by side with this increase in the fruitfulness of the Earth the Malthusians also regarded the increase in the population of the Earth, in such a way as one is only able to regard it, if one does not take into consideration the idea of reincarnation. And they came to see that the fruitfulness of the earth—that is, the means of nourishment,—did not increase at the same rate as the increase in population. They thought: the increase in the nourishment runs its course according to the number [sequence] 1, 2, 3, 4, and so on which we call arithmetical progression; whereas the increase in population happens according to the numbers 1, 2, 4, 8 and so on, which as you know, is geometrical progression. The disciples of Malthus, on the basis of this view, developed the ideas which they thought they had to develop, keeping in mind the Happiness of humanity on the earth. All the time they had in front of them their calculated increase in population, and on the other side an increasing lack in the means of nourishment. From this proceeded the so-called Malthusian ideal—that is, the ideal of the `two children' system. It was said: Since nature has the tendency to impel men forward geometrically and only to impel the means of nourishment forward arithmetically, therefore the population must be restricted, which can be done through the two children system. Now, concerning this special application of the principle of Happiness in the whole stream of Materialism which one gets simply by studying the sequences of Birth according to a materialistic principle (which of course has blinded humanity), we need not speak further now, but Darwin started from the certainty of the principle that for all beings who live on the Earth, the means of nourishment increase in arithmetical progression, whereas the population increases in geometrical progression, And so for him there resulted a certain consequence. He said: If things transpire so the means of nourishment increasing at the rate of 1, 2, 3, 4 and so on, whereas the population increases at the rate of 1, 2, 4, 8, then there will be amongst the beings of the Earth an inevitable struggle for existence, and the struggle for existence must be a really operative principle. So, upon Malthusianism,—that means something which was meant absolutely for practical life,—Darwin based his system. Please bear in mind that Darwin did not derive his system from an observation of Nature, but from a theory. It was not an observation of Nature based on Knowledge which gave Darwin his impulse, but simply this principle of utility which said that by regulating the births so that the rate of birth did not grow greater than the rate in the increase of nourishment—one could thereby maintain a balance. Of course, it was thought that one could find the struggle for existence everywhere in Nature, and so the Darwinians said: All beings live immersed in a struggle for existence whereby the unfit are removed and the fit remain over. That means the Darwinian `survival of the fittest.' And so, you see, no cosmic principle full of wisdom is required, because now everything runs on by itself through the survival of the fittest. How suitable for the humanity of the I9th century to strip off everything of a spiritual nature and to live as far as possible only in material existence! One has no need to think of ideals if one lives only under the principle of the survival of the fittest. Nature can then go on entirely without ideals. As a matter of fact, one might even work against the course of Nature if one attempts to realise any ideals, because through one's ideals one might even cause an unfit individual to survive;—an individual who would go under in the struggle for existence!

My dear friends, that principle lived in the humanity of the 19th century everywhere, and was uttered more or less clearly. One lived under the impulse of thinking along these lines, even if one did not always say it quite so clearly. In short, a View of the World arose which sought to satisfy the humanity of the I9th century in this special manner. I just wanted to show you in this where lies the true impulse of Darwinism, because in the beautiful scientific Unions or Scientific Societies in general, people have sought to spread a materialistically coloured Darwinism as a kind of Gospel throughout humanity, without knowing what real impulse lay at the back of them. You see, humanity has a far greater preference for ideas which deceive it than for those which explain the truth. We could go on to bring forward many, many things which would simply be an expression of the fact that in the middle of the 19th century our civilisation and culture had reached a certain crisis, and it was a question for those who knew that certain things must never he quite killed,—things that they knew were necessary for the progress of humanity,—it was a question for those who knew, how, m such an age of mere utility, one could still maintain a spiritual civilisation and culture. And so, it was no accident but something founded in the purpose of the whole of human development, that when that principle of utility brought European development to a crisis in the middle of the 19th century, a personality such as Time. Blavatsky appeared who, through her natural endowment, was capable of revealing to humanity an extraordinary amount from out of the spiritual world itself. if anyone who is an astrologer wanted to consider this matter, he could undertake the following pretty experiment. He could take the point of time of the strongest utilitarian crisis of the 19th century, and for that point of time set up a horoscope. He would get just the same horoscope if he calculates the horoscope of Time. Blavatsky! This is simply a symptom that the self-evolving Cosmic Spirit in the course of time wanted to place a personality in the world through whose soul the opposite of Utilitarianism should come to expression. That principle of utility is absolutely established in Western civilisation, and against all this the Eastern civilisation has always held itself erect. Therefore, we see this peculiar play that, whereas in the West right into the sphere of Knowledge this Western principle is striven for out of a materialistic Darwinism, where a struggle for existence inserts itself into scientific observation,—that brutal struggle for existence against which attacks have always been made by the Russian investigators, whose research work you find collected by Kropotkin in his book, wherein he says that it is not a struggle for existence which lies at the basis of all animal species, but what he calls Mutual Aid. And so, about the middle of the 19th century we have Darwin's “Origin of Species” appearing in the West through the struggle for existence, and in the East, we have brought together by Kropotkin, the labour of a whole series of Russian scientists in his book “Mutual Aid,” which characterises the evolution of species by showing that just those species develop best of all who help each other mutually. Thus, on the one side as it were, at the one pole of the newer spiritual civilisation men are taught that those species develop best who suppress each other most of all, and then from the East, from the other pole, we are taught that those species develop best, the members of which are so endowed that they support each other mutually. That is extraordinarily interesting. One might say, that just as Darwin from out of the milieu of the West works m the middle of the 19th century, so from out of the aura of the East there worked that which was laid down in the soul of Blavatsky, but which could not come fully to development because the time was not yet at hand

We have seen how the West has come forward in a certain way already, whereas the East still stands at the beginning of this development. And so, in Blavatsky there appears a kind of beginning, the announcement of a soul-development. This soul-development of Blavatsky appeared entirely out of a Russian aura, in spite of the fact that her origin was not in itself entirely Russian. This soul, in her mediumship, was developed in a Russian way, but, in the course of her life she was completely led into Western civilisation,—she was so utterly led into Western civilisation that, as you know, she wrote her books in the language of the West; even as far West as America, this figure of Blavatsky was interwoven with the civilisation of our recent age. One might say that in Blavatsky the attempt was made to see how these two things could be intermingled. From all that I have told you concerning the evolution of Blavatsky, you will know that certain things were attempted through her, but, as you also know all meaning, all sense was snatched away from these very exempts. The works of Blavatsky are even chaotic, giving out great significant truths, hut all hopelessly mixed up with the most extraordinary rubbish. Now what, in reality, has proceeded from that impulse which was attempted with Blavatsky? With Blavatsky, the attempt was made to take occultism, which is a merely traditional occultism, and to propagate that. And what has followed from this, after Blavatsky's death right on to our own age? That you have experienced for yourselves right up to the humbug with Alcyone, and what is now developing from Mrs. Besant herself.

Thus, you have this example before you—an attempt to unite occultism with utilitarianism. Now in the way in which it was attempted there, it could not go on any further. Through that peculiar intermingling of something which was born in the East with what existed in the West, Blavatsky, whose soul was of a mediumistic nature, was intended to incorporate the spirituality of the West with the principle of Utilitarianism An Ahrimanic attempt was begun; and that is a terrible, a horrible, but powerful example of how an Ahrimanic attempt inserts itself, which tries, not only to bring out a certain knowledge concerning the supersensible world, but to place it entirely in the service of utility, of Utilitarianism. Blavatsky was surrounded by personalities who strove to keep her entirely in their own hands, but that never quite succeeded because she always slipped away from them in a certain way. But a certain number of men in the Western world endeavoured to get Blavatsky entirely into their own hands, and if that had succeeded, if the ideal of uniting spirituality with the principle of utility had been Utterly realised, we should experience something quite different to-day from that Bureau of Julia (Stead's Bureau); for the Bureau of Julia is only a posthumous, an unsuccessful attempt to amalgamate the principle of utility with spiritualism. What was attempted with Blavatsky was simply only a caricature, but if that had succeeded, we should have everywhere to-day Bureaus where, through mediums, we could get all kinds of information concerning what numbers would win in a lottery, what lady one should marry, whether one should sell out or keep for a time certain stocks and shares. And all that would be arranged from the information to be got from the spiritual world, through mediumship. The spiritual life would be placed utterly at the service of utility. The tragedy of Blavatsky consists in this,—that she was driven to and fro, between both poles, and therefore her life is of such an extraordinary psychological character. In Blavatsky's life, certain doors had to be opened through which one could look into the spiritual world, and so we see this extraordinary phenomenon appearing, of the withdrawal of the Individuality who used Blavatsky as a means of bringing revelations into the world concerning the spirit, while in its place appears that individuality whom Olcott characterises as the reincarnated Sea-Pirate of the 16th century, John King. John King, who then occupied himself in materialising tea cups and things of that kind, when they were especially needed! Into these things there plays a conflict between the principle of Utility and that principle which must work with more Utilitarianism in the course of the further development of humanity,—not by removing utility out of the world, but by directing it spiritually into the right paths. Because, my dear friends, you must not think that any spiritual civilisation of the future will ever be at enmity with life. The task of any true spiritual Science should be to bring Utilitarianism into the right waters.

But of this we shall attempt to speak in the next lecture. We shall then attempt to show the relation between the principle of utility of the most practical life of our present age, and that which should be a spiritual life within this life of practise. And therewith we shall contact one of the most important questions of the life of our present age.

Someone might say that the spiritual scientific reflections touching on the problem of vocation are among the least interesting. But such is not the case. This must be recognized, especially in our fifth post-Atlantean period, because in this period all human relationships will be essentially modified in comparison with those that prevailed in earlier periods of the earth. They will be so modified that man must, out of his own freedom, bring more with him than in earlier ages when his mission in the evolution of earth could be carried out almost instinctively; that is, when he received by inspiration the direction into which he had to go.

When we look back, for example, to the Egypto-Chaldean culture or to other cultures of earlier times, we shall find that the measure of freedom now given to man toward forging his external destiny—and this freedom will constantly increase—was not given him in earlier times. During the Egypto-Chaldean period, the fact that each person belonged to a certain class into which he or she was forced similar to the way an animal is forced into its species, though not so irrevocably, removed from the sphere of man's freedom much that at present belongs there. To be sure, there was a compensation for this limitation of freedom. Students of the external history of culture who are generally quite shortsighted in their thinking, usually assume that conditions in ancient times were such that those who were then guiding human affairs did so with the same impulses as the leading personalities today. But you must bear in mind that there were quite definite processes in the mysteries in ancient times whereby the guiding personalities acquainted themselves with what was willed by beings who guide life from regions outside the earth. I have told you that at certain times—we do not need now to review them—sacrificial priests carried out specified mystery rituals. As a result, certain personalities in the temples who were suited for such purposes were brought into contact with the universe, the cosmos, the extraterrestrial relationships. The consciousness of these specially qualified personalities was then inspired by beings who guided the earth from extraterrestrial regions, and what was learned from these beings determined the course of action.

I will show you through a hypothetical case how things took their course in earlier times. Suppose that today the Christmas festival was not more or less an external holiday for most people, but that in its form and time of occurrence men knew that our earth is especially fitted to receive ideas into its aura that cannot enter, for example, in summer. I have explained how the earth is awake during the winter and that Christmas time is one of the most brilliant points of this waking state. At that time the aura of the earth is permeated, interwoven, with thoughts. We may say that the earth is permeated, interwoven, with thoughts. We may say that the earth ponders the outer universe, just as we men, while in the waking state of day, reflect in our thought on what is around us. In summer the earth sleeps, so it is not possible then to find certain thoughts in it. In winter the earth is awake, and most wide awake at Christmas; then the earth's aura is interpenetrated with thoughts, and it is possible to read the will of the cosmos for our earthly events from them.

Now the sacrificial priests educated some individuals in such a way that they became sensitive and receptive to what was alive in the earth's aura. By putting these individuals into contact with the earthly thoughts that gave expression to the cosmic will, the sacrificial priests in the temples could learn it from them. What they learned was to them, in a sense, the will of heaven, and from this they were able to determine who should remain in a particularly worthy position and who should be taken into the mysteries in order that he might assume a leading position in ancient government or priestly life. Humanity has now outgrown such things and is exposed to chaos in this respect; we must simply recognize this fact. The transition from the ancient, quite definite conditions in which men learned from the will of the gods what was to happen here on earth has already occurred. During the fourth post-Atlantean period, in which the individual freed himself from the will of the cosmos, these ancient customs passed over into our present more chaotic conditions. Everything tends to be handed over more completely to man. Thus, it is all the more necessary that the will of the cosmos shall penetrate earthly conditions in another way.

It would require much time to make clear how in the third Egypto-Babylonian culture period something still lived and wove in earthly life from the various vocations of men—to use a term adapted to our present conditions—that was in large measure a reproduction of the will of the cosmos. This came about as described and was disappearing during the fourth post-Atlantean period. It has vanished completely in our fifth post-Atlantean period which began, as we know, approximately in the fifteenth century. If men would pay more attention today to what is happening and stop offering a fable convenue in place of history, they would be able to recognize, even from external conditions, how man's relation to his vocation has changed since the fourteenth and fifteenth centuries. They would recognize from present conditions how everything will increasingly become different in the future. But a sort of anarchy would inevitably overtake mankind if no one were to grasp these deeper connections and impart to the intellectual community ideas that take into account the modifications produced by the natural course of evolution. What it has been possible to establish even from external history regarding the emergence of what we might call the modern vocational life since the fifteenth century would cause astonishment to those who are at all able to observe human life. If they would submit to the influence of all that it is possible to recognize, they would find fault with themselves, in a way, for living in such a somnolent state and for having no conception of what is connected with evolving human destiny.

Last time, I called your attention to the fact that what constitutes real vocational life is by no means so insignificant for the cosmic complex as it may at first appear. I pointed out that, as men, we have gone successively through the Saturn evolution, where the first potentialities of the physical body were prepared; the Sun period, in which the etheric man was prepared; the Moon period, in which the astral man was prepared, and that we are now passing through the earth period in which the ego develops. But other periods are to follow: The Jupiter, Venus, and Vulcan times. We may say that the earth is, in a way, the fourth stage of Saturn; likewise, Vulcan is the fourth stage of the earth. The earth is, in a sense, the Saturn of Vulcan. Just as on ancient Saturn processes occurred so intimately bound up with evolution that we owe the first potentiality of our physical body to them, which still continues to work in us, so must something happen on earth that will continue to work on in our evolution. On Vulcan it will attain a fourth stage of development, just as certain processes on Saturn have reached a fourth stage of development of earth. I pointed out that those processes that would correspond to Vulcan correspond to what we have on earth from the Saturn evolution; they represent, therefore, what works and lives in the various vocations that men take up on earth. As humans pursue vocational lives, something develops on earth within their vocational activity that will be the first potentiality for Vulcan, just as the Saturn activity was the first potentiality for our physical body.

If you add to this reflection the fact that vocational life has undergone a tremendous transformation since the beginning of the fifth post-Atlantean period, you will understand how increasingly important it will become to conceive of it as a component of the entire world evolution provided you do this by means of those points of view that may be developed through spiritual science. Only by learning first to recognize the objective aspects of vocational life can we form suitable concepts regarding the karma of vocation. Of even greater interest will be the question where vocational life is going and what it will develop into from our age onward because from this we shall derive more clear-cut concepts than from today's conditions.

As can easily be recognized when we take a common sense look out into the world today, the future evolution of vocational life will consist in the ever increasing differentiation and specialization of vocations. It is not too intelligent for people to criticize the fact that, in recent times, vocations have become more specialized and that not so many centuries ago a person could find in his vocation the connections between what he was producing and what this meant for the world. He thereby would take an interest in the forming and shaping of his product because he saw clearly what his product became in life. In our times, this is no longer the case for much of humanity.

To take a radical example, a man is placed by his destiny in a factory where he perhaps makes, not a whole nail, but only part of one; this piece is then joined with another part by another man. Thus, the man who makes only part of the nail can develop no interest in how what he produced from morning until night takes its place in the relationships of life. If we compare the earlier handicraft life with the factory life of today, we are immediately aware of a radical difference between what is contemporary and what existed not too long ago. What has already come to pass in the various branches of human activity will continue to develop, and more specialization and differentiation of vocational life will necessarily occur. It is by no means especially intelligent for people to criticize this because it is a necessity in evolution; it simply will happen, and will happen more and more.

What sort of outlook is opened to us by this fact? Fundamentally, it is that men must increasingly lose interest, as we can readily imagine, in the work that occupies the greater part of their lives; in a way, they must surrender like automatons to their work in the world. But the most essential point is something else. Man's inner nature must obviously acquire the color of his outer work. Anyone who observes the historic development of humanity will certainly discover to what a large extent the men of the recent fifth post-Atlantean period have become reproductions of their vocations and how their vocational lives influence their soul lives, specializing them. This does not apply to the majority of those who live today within our Anthroposophical Society, however. They are often in the fortunate position of having detached themselves from the interconnections of life. In the fortunate position? I might just as well say in the unfortunate position! This is good fortune often only for subjective egoistic feeling. For the world, it is often bad fortune because the world will demand increasingly of men that they excel in special fields and become specialists.

But what must happen in addition to this? Their specialization will be a necessary by-product of world evolution, and this question will soon become one of the weightiest of family problems; anyone who wishes to educate children will have to understand it. To place oneself rationally within the course of evolution then will depend altogether upon an understanding of the question: How shall I place my child into the evolution of humanity? What is still possible in many cases today, even though it is only a residue left over from ancient times that people routinely cling to, will soon prove to be empty phrases; that is, the fine manner of speaking so much admired today, according to which children must be allowed to become what corresponds to their observed talents. This will soon prove to be an empty phrase. In the first place, people will see that those who are born from now on will give indications of their previous incarnations in a more complex way than was the case with people in the fourth post-Atlantean epoch. They will show complex potentialities that no one would have dreamed of before since these potentialities were far simpler in earlier times. Those who consider themselves especially clever in testing the potentialities of grown children to determine whether or not they are fitted for this or that vocation may learn that the insights derived from these tests are nothing but their own fantastic imaginations.

In the near future, however, life will be so complicated that the word profession will take on an entirely different meaning. Today we still often associate something quite inward with the word, calling it “vocation,” although for most people their vocations do not at all represent anything inward. We conceive vocation (calling) as something toward which a person is called by his inner qualities. However, if we would question people about their calling, especially in our cities, many would say, “I am in my profession because I am convinced this is the only one that corresponds to my talents and inclinations that I have had since childhood.” Yet, closer inspection of these cases would reveal that the answers given did not correspond with the facts, and I imagine they are not congruent with your own observation of life. Today, a vocation is increasingly that to which a person is called by the world's objective course of development. There outside of men is the organism, the interconnection; you may call it, if you please, the machine—this is not important—that gives orders, that calls him.

All this will constantly intensify and, as a result, what humanity accomplishes through vocational activity is also detached from man himself; it becomes more objective. Through this detachment, vocational activity grows increasingly into something that, in its further development through Jupiter, Venus, and Vulcan, goes through a process of development similar to what has taken place for the earth through Saturn, Sun, and Moon. It is a peculiar fact that when one speaks as a spiritual scientist it is not possible to flatter human beings if the subject is related intimately to their lives. Spiritual science will be less and less exposed, you see, to the danger of expressing itself according to the model of wisdom to be found in the words:

At best a pompous moralistic play
With wonderfully edifying quips,
Most suitable to come from puppets' lips.⁶⁷

Spiritual science will certainly not be in a position to do this. It will often be compelled to set forth as something significantly great for the evolution of the world the very thing that people would prefer not to hear. It will therefore be inevitable that some people today who consider themselves exceedingly bright because their philistinism has crept into their brains will glibly declare, “Oh, professional life is a prosaic, mundane matter.” The way vocational life appears to true spiritual science compels us to declare that through the very fact that this life becomes detached from human interests, it contains the necessity to develop relationships possessing a cosmic significance. Many people might think that a depressing view of the future results from this: increasingly people are caught in the treadmill of life and spiritual science cannot even console them that this has happened.

It would, however, be a great deception should one draw such a conclusion from what has been said since the nature of the universe requires things to be unified through polar opposites. Just consider how these polarities thrust themselves upon you in the world! It is, for example, in their mutual relationship that positive and negative electricity produce their unified effects. Positive and negative electricity are necessary to each other. Male and female are necessary for the propagation of the human race. It is from polarities that unity evolves in the evolution of the world.

Now, the same principle is at the bottom of what has been said. When vocational labor is separated from the human being, we necessarily create the first cosmic potentiality for a far-reaching cosmic evolution. Everything that happens in the evolution of the world is related to the spiritual, and in what we create within the sphere of our vocations, whether by bodily or by mental labor, there lies the possibility for the incarnation of spiritual beings. At present, during this earth stage, these spiritual beings are, to be sure, still of an elemental kind; we might say an elemental kind of the fourth degree. But they will have become elemental beings of the third degree during the Jupiter evolution, and so on. The labor in the objective vocational process is detached from us and becomes the external sheath for elemental beings who thereby continue their development. But this occurs only under a certain condition.

If it be said that we must first begin to understand the meaning of what is often belittled as the prosaic part of life, we must also understand that this meaning is not clarified until we comprehend it completely in its comprehensive cosmic connection. What we produce in our vocational life can become meaningful for the Vulcan evolution, but something else is prerequisite to this. Just as positive electricity is necessary for negative, and the male necessary for the female, so also what will be released continuously from humanity as activity will require an opposite pole. A polarity of opposites was also present for humanity in its earlier evolutionary stages. Something absolutely new, of course, does not come into existence here because something similar was already present before. But when you look back at earlier cultural periods, if only two or three centuries ago, you will find that the human being was still far more immersed in his professional life with his feelings and passions, in fact with all his emotions, than today. When you compare the joy that a human being could still experience in his or her profession even a hundred years ago with the dissatisfaction of many people today who have nothing but their profession, you will be able to form an impression of what really needs to be said.

Such things are really considered rightly far too infrequently for the simple reason that those who discuss the character and choice of vocation are those who can least afford to talk about this subject matter. Schoolmasters, literary scholars, parsons—the very people who least experience the dark side of vocational activity in the modern world—write about these things. Thus you will find in ordinary literature and even in pedagogical books that people express themselves on this subject like the blind discussing colors. Of course, someone who has finished elementary and high school, and then looked around a little in a university because that's the thing to do, may easily consider himself unusually clever with the ideas he has absorbed; that is, if he now plays the role of a reformer of humanity who can tell us how everything should be done. There are, indeed, many such individuals. A person who has gained a proper perception of life knows that they are the ones who usually talk most stupidly about what must come about. This is ordinarily not observed simply because those who have acquired such educational credentials are at present highly respected. The time is yet to come when the feeling will develop that the so-called men of letters, the journalists and narrowly educated schoolmasters, understand the interrelationships of life least of all. This must gradually develop as a general opinion.

It is important that we come to see more clearly how in earlier times man's emotional life was intricately related with his professional life and how subsequently the latter has increasingly become disengaged from man's emotional life and must continue to do so. For this reason, the polar opposite of vocational life must become something different from what it was earlier. What was this element that was added earlier to vocational life? You have it before you today when you consider what constitutes the shell of culture. The buildings in which professions are practiced and in the midst of these, the church, have become the sheath and shell of culture; the days of the week reserved for work, and Sunday reserved for the needs of the soul. These were the two poles: the vocational life and the life dedicated to religious conceptions.

It would be one of the greatest mistakes that could be made to suppose that this other pole as it is still conceived today by the religious denominations could remain as it is, since it was made to fit a vocational life still bound up with the emotions of men. All of human life will deteriorate unless understanding increases in this sphere. So long as the elemental spirit that an individual creates in his vocation, as I have described, was not separated from him, the old religious conceptions still sufficed to some extent. Today they are no longer sufficient, and they will become less so the farther we advance into the future. The very idea that is most vociferously opposed by certain people must be revived; that is, the opposite pole, consisting of the fact that men shall be able to form concrete concepts regarding the spiritual worlds, should enter into evolution.

The representatives of the religious sects will often say, “Oh, there they are in spiritual science talking about many spirits and gods, but it is the one God that is important; with Him alone we have enough.” Thus, we can still make an impression on people today if we present them with the great advantage of coming into contact with one god, especially during after-dinner coffee and family music, when contemptuous remarks are made about other more recent endeavors, and ideas are expressed in an especially egotistic and philistine fashion. But what is really important is that human horizons should be broadened; that is, that we should learn to know that everything is permeated not just by a single divine spirit conceived in the vaguest way possible, but that spirit is also omnipresent in a concrete, special sense. People must learn to know that when a workman stands at his vice and the sparks fly about elemental spirits are being created which pass over into the world process and there have their significance. Those especially clever ones will claim that this is stupid. These elemental spirits, however, will certainly come into existence even though the one working at the vice is unconscious of them. Nevertheless, they will still be created, and it is important that they shall come into existence in the right way since elemental spirits both destructive and helpful to the world process can come into being.

You will most clearly understand what I mean if you consider it in a special context because in all these things we are standing today at the threshold of new evolutionary developments. Many people already have an inkling of this. Should it be transformed into reality and people fail to have spiritual scientific aspirations, it would be the worst thing that could happen to the earth. What has come about primarily during the course of the fourth post-Atlantean epoch is that the human being has been liberated from the external, inorganic world which he embodied in his tools. Eventually, he will be reunited with what he has embodied in them.

Today, machines are constructed. Of course, they are at present objective, containing little of the human element. But it will not always be so. The course of the world tends to bring about a connection between what the human being is and what he produces and brings into existence. This connection will become ever more intimate. It will appear first in those areas that furnish the foundation for closer relations between one person and another—for example, in the treatment of chemical substances that are used in medicines. People still believe that when sulphur, oxygen, and some other substance—hydrogen or something else—have been combined, the product of this combination possesses only those effects that are derived from the individual substances. Today this is still true to a large extent, but the course of world evolution is tending toward something different. The subtle pulsations lying in the human being's life of will and disposition will weave and incorporate themselves gradually into what he produces. Thus, it will not be a matter of indifference from whom a certain preparation is received.

Even the most external and cold technical development tends toward a quite definite goal. Anyone who can form a vague conception of the future of technical development knows that an entire factory will operate in a completely individual way that will be in keeping with the one who directs it. His or her attitude of mind will enter into the factory and will pass over into the way in which the machines work. Human beings will blend with this objectivity. Everything that they touch will gradually come to bear a human impression. No matter how stupid it may seem today to the clever people—in spite of St. Paul having said that what men consider to be clever is often foolishness in the eyes of God⁶⁸—people will realize that the time will come when an individual will be able to step up to a mechanism standing at rest and will know that to set it in motion he must move his hand this way, that way, and another way. Through the vibrations of the air caused by this signal, the motor,⁶⁹ adjusted beforehand to respond to it, will be set in motion.

Then, national economic development will become such that to patent machines will be quite impossible; such things will be replaced by what I have just explained. Thus, everything will be excluded that has no relation to human nature, and by this it will be possible to bring about something quite definite. Just imagine what a truly good person who has reached an especially high level of morality will in future be able to do. He will construct machines with signals that can be governed only by individuals like himself. Evil minded people will produce quite different vibrations when they make these signals, and the machine will not respond.

People already have a faint inkling of this. It is not without purpose that I have called your attention to certain individuals who study flames dancing under the influence of definite tones. Further research in this direction will reveal the way to what I have just indicated. We might, indeed, say that it is the path back to those times when an alchemist who only wished to stuff money into his pocket could accomplish nothing, whereas another, who wished only to set up a sacrament for the glory of the gods and the welfare of humanity, would be successful.

In a sense, so long as what arose from human work bore the aura of the emotions and joys that men transferred into it, it was not accessible to the kind of influence that I have just described. But to the extent that the products of vocational labor can no longer be produced with special and absolutely necessary enthusiasm, what thus flows away from men and streams forth from them can become a motor force. The truth is that through the fact that individuals can no longer unite their emotions with the world of machinery, they, in a way, restore to this world the purity that arises from or serves their labor. In the future it will no longer be possible for people to bestow the warmth gained from the enthusiasm and joy derived from their work on the things produced. But these things themselves will be purer as they are put into the world by workers. They will also become more susceptible to what will emanate from, and be predetermined by, man as a motor force, as I have described.

Such a direction to human evolution can only be given by concrete knowledge of the spiritual forces that can be discovered by spiritual science. In order that this development may occur, it is necessary for an ever greater number of individuals in the world to gradually find the opposite pole. This consists in uniting one human being with another in what rises far above all vocational labor, while at the same time illumining and permeating it. Life in the spiritual scientific movement furnishes the foundation for a united life that can bind all professions together. If there were only an external advance of vocational evolution, this would result in a dissolution of human ties; people would become less able to understand one another or to develop relationships according to the requirements of human nature. They would increasingly disregard one another, seek only their own advantage, and have only competitive relationships with one another. This must not be permitted to come to pass lest humanity thereby fall into complete decadence. To prevent this from happening, spiritual science must be propagated.

It is possible to describe truly what many people are today unconsciously striving for, even though they deny it. There are many today, you know, who say, “This talk about the spiritual is ancient twaddle! The true advance that will really bring about human progress is to be found in the development of the physical sciences. When men get beyond all this twaddle about spiritual things, we will then, in a way, have a paradise on earth.”

Should nothing prevail in humanity except competition and the compensatory acquisitive instinct, however, it would not be paradise on earth but hell. After all, there would have to be another pole if real progress were to take place. If a spiritual pole were not sought for, there would have to be an ahrimanic pole. Then the following argument would prevail: “Should vocations continue to be specialized, there would always be a certain unity in that one person would be this, another that, but all would have the common characteristic of acquiring as much as possible through their jobs.” True, all would be made alike, but this is simply an ahrimanic principle. It is incorrect to think that the world can reach its goal through such a one-sided evolution, proceeding purely in the external sphere as we have described it. To follow this line of thinking would be tantamount to a woman's arguing that men had gradually become worse, were really utterly unfit for the world, and should be completely exterminated, and that then we would get the right evolution of the physical world.

It would require a weird person, indeed, to hold such a view since nothing whatever could be achieved by getting rid of all the men. Because this applies to the sensory world, people understand it, but they do not understand such foolishness in reference to the spiritual world. Yet, it is the same for spiritual relationships as if someone were to suppose that mere external evolution could continue to progress; it cannot. Just as the earlier evolutionary periods required the abstract religions, so this new stage requires a more concrete spiritual knowledge as it is striven for in the spiritual scientific movement. The elemental beings that are created and released through the vocational labor of men must be fructified by the human soul with what it takes into itself from impulses striving upward to the spiritual regions. Not that this is the only mission of spiritual science, but it is the mission related to the advancing and changing vocational life. Therefore, world evolution demands that as professions become more specialized and mechanized, people feel the need for the opposite pole to become proportionately more intensely active in them. This means that each human being should fill his soul with what brings him close to every other human being, no matter what their specialized work may be.

All this leads to much more. As we will hear in due course, a new age will emerge from what we may describe as our own time's indifference to and withdrawal from life, which is frequently the experience of working people these days. In the new age, human beings will again perform their work from different impulses. These will really be no worse than those good old vocational impulses that cannot be renewed, but must be replaced by others of a different sort. In this connection we can already point today, not merely abstractly but quite concretely, to a human ideal that spiritual science will develop. This will show what even a vocation may become to human beings when they understand how to observe the signs of the times in the right manner.

We shall continue our reflections regarding the significance of these matters for the individual, and for karma.

• 67. Kaufmann's translation. See footnote 21.
• 68. I Corinthians, 1:20: “Has not God made foolish the wisdom of the world?“
• 69. Rudolf Steiner says in the third lecture of “Weltwesen und Ichheit“ [The Essence of the World and Selfness], Bibl.-No. 169, CE (1963) that the American Keely invented such a motor in the 19th century.

You have seen how involved the more profound questions of destiny are in human life, something we recognize when we try to approach them in ways made possible by spiritual science. For this, however, many things today will be necessary if man is to correctly put himself into the nature of those phenomena that lead to a truly fruitful grasp of life. When we consider these involved problems, we must frequently take roundabout paths in order to see clearly the difficulties that hinder our understanding. We have all grown up, in a sense, in the thinking of the present, and even though many of us suppose we have attained to unprejudiced thinking, it is always well to be quite unsparing in testing ourselves and our self-knowledge, especially the unprejudiced character of our thinking. Before we proceed further, therefore, permit me to draw your attention to some particulars.

It is often difficult to discuss these things because language is obstinate when we undertake to work out concepts in accord with reality. It is easy to suppose that a concept that has been worked out and is, as it were, obtained from the sum total of occult science is directed toward an entirely different objective than is really intended. In this way, various misunderstandings arise. A certain observation may frequently be made when we discuss the course of life of eminent personalities. I will give you an example. A small brochure has just been published in Switzerland. It deals with the person we have mentioned in a different connection, Friedrich Theodor Vischer, the author of Auch Einer and the great Aesthetics, and describes with loving devotion the life of this true-hearted and extraordinarily prolific Swabian. Permit me to mention him here simply as an example of some things that we desire to consider in connection with the question of human destiny; we could just as well select another example.

Vischer was as true a Swabian by nature as might be found in the nineteenth century. The biographical sketch⁷³ that has just been published shows how he grew up in poverty, how this compelled him to take the theological training in the Tubingen seminary, and so on. Now, the point that interested me is that at the very beginning attention is called to the fact that even his secondary schooling was rather narrow. To be sure, the boys learned to get along in Latin and later in the Greek writers, but they really did not know until a rather late age into what main river the Neckar empties, nor had they even seen a map until they were fairly well along in years. Many such defects in the educational system are mentioned.

Now let us look at the matter in the right light. Friedrich Theodor Vischer became, in a sense, a great and famous man who accomplished something important. We must understand how he became the specific individual we find in history. The fact that he had never seen a map before a particular age has something to do with this; if he had seen a map earlier, a certain trait in his character would not have been present. Much else that is severely criticized had to be so. In short, if we view the matter from a more comprehensive standpoint, we shall say that the soul of Vischer descended from the spiritual world and chose precisely his environment. It wanted to have just the education that would keep it for a time from seeing a map. Likewise, his soul wanted to be close to the Neckar river but did not wish to know into which major river it emptied. If we study Vischer, we shall see that precisely all his whims and abundant peculiarities are truly integrating components of his greatness. So it seems really out of order for someone to write his biography and criticize the school that actually made him the very man he was.

Let it be clearly understood that I did not want to emphasize that schools which do not show maps to children are of the right kind. But for Vischer it was entirely right and had to be so. We have often experienced this in the nineteenth century and up to the present day. Certain famous scientists are a case in point. They were quick to criticize the present system of education, demanding that much more natural science be introduced into the schools. However, when someone would ask the scientists: “You yourselves experienced these conditions—do you find them so terribly bad,” they generally did not know what to say. We must understand clearly that everything has at least two and, under some circumstances, many sides. What do we have really when a biographer sits down and so forms his concepts and ideas—in this case the biographer was a woman—that such a thing is written as I have just told you about Vischer? It really contributes nothing whatever to an understanding of the personality concerned. When someone forms such concepts, he actually slashes—spiritually, I mean—into the person with whom he is dealing. If we do not wish to slash into a personality with our concepts, we should simply have to characterize in a loving way the nature of the school in all its narrowness and how it brought forth this individuality. But people slash—and criticize, which is surely slashing in many respects. What is the cause of this?

It comes from cruelty, a quite definite characteristic that is widespread in the thought system of the present and is rooted in the subconscious. Since people lack the courage to practice this cruelty outwardly, they are cruel in their concepts and ideas. In many works of the present time we observe this cruelty in descriptions and representations. We observe it in much that is done and said, and it is far more common at the bottom of the soul than is ordinarily supposed. I have told you that in some schools of black magic the custom exists of acquiring the means for performing black magic by having the novitiate cut into the flesh of living animals. Certain characteristics are thus developed in the soul. Not everyone can do that at present, but many people gratify the same lust through their system of concepts; this does not lead to black magic, of course, but to our present civilization. Much today is permeated by this characteristic; of this we must be entirely clear. We arrive at an unprejudiced grasp of the world only by paying attention to such things; it is achieved in no other way.

Today, beginnings tending toward attaining a particular view of the relationships of the fifth post-Atlantean epoch do exist everywhere. We do not come to understand this period when we simply criticize it or surrender to an abstract idealism, without taking into consideration that what appears in the form of mechanism, as a mechanistic culture, belongs absolutely and necessarily to it. Merely to condemn the mechanical element has no meaning whatever. Now, beginnings toward some understanding of what gives continuing life to our fifth post-Atlantean epoch have actually appeared, but few concepts that correspond with reality have yet been found for it and there is little inclination to pay attention to those who have tried to grasp it. It will be necessary for us to deal with these people whose endeavors will be a point of departure for true energetic, spiritual scientific activities.

There is a significant poet of the fifth post-Atlantean epoch through whose poetic works the life of the age pulses. This is Max Eyth,⁷⁴ who ought to be better known because he is truly a poet of our epoch. He is also a Swabian, the son of a schoolmaster who wanted his son also to be a schoolmaster but karma willed otherwise. Relatively early in his life he chose a technical vocation, became a true technician, and then went abroad to England. There he devoted himself especially to the production of steam-ploughs and became their poet. The way he has sung with warm, loving heart of these amazing mechanical beasts is today's true poetry. There is a peculiar interplay of sentiment in this heart. On the one hand, he is a man fully devoted to technology; on the other, he is receptive to everything that can be grasped without preconceptions by an intellect schooled in the mechanistic-materialistic concepts of the fifth post-Atlantean epoch.

Max Eyth wrote a novel which deals with the modern life of Egypt, where the English company that employed him frequently sent him to introduce and test the steam-ploughs. This novel contains an explanation of how the pyramids were built according to a specific system. Now, if you calculate certain ratios that Eyth discovered and included in a supplement to one of his novels, you will find, up to the thirtieth decimal point at least, the so-called number,⁷⁵ π, by which the diameter of a circle must be multiplied in order to arrive at the circumference. You understand: 3.14159 ... carrying many decimals and extending to infinity. It might easily be supposed that this symbol π represents the result of later scientific progress. However, it occurred to Max Eyth that the ancient Egyptian temple priests must have known it up to the thirtieth or fortieth decimal point in primeval times because they used it to determine the ratios according to which they built the pyramids. In other words, because Eyth was a technician, something was disclosed to him that is deeply hidden in the ancient structure of the pyramids. Thus he was able to point out that our culture really has two origins: the one that we know from historical records and that of ancient times in which people depended on a kind of knowledge that relied more on atavistic clairvoyance; this later disappeared and today must be found again.

But still other things are to be found in Max Eyth. However insignificant it seems, this is extraordinarily important. One of his stories, a collection of which is entitled Behind the Plow and Vice, brings you face to face with a riddle of life, a riddle of destiny. It contains a splendid description of an engineer's capacities and ability to build bridges. But he is a little too brilliant; one might say, a bit careless. After he has built a bridge, which is again described in a splendid way, he is in a train passing over the bridge. There he sits in the train, but he has overlooked something in building the bridge. As he passes over it, it collapses and he is killed. This is an impressive karmic question—not answered, naturally, but posed. We see here how modern man approaches the profound question of destiny. Here we have a man who is brilliant in his profession and who dies at a relatively early age through his connection with a work that he created. I should like to say that this poetic fiction raises an important question of a sort that spiritual science seeks to answer. Such things do, of course, happen in the numerous variations of life. Now we have described a case that shows us how karma is fulfilled swiftly and precipitously. To be sure, such an event makes karma inevitable, but let us suppose hypothetically that in another case the person was not on the train as it passed over the bridge, but was sitting at home by the fire. Then he would probably have been imprisoned for a couple of years because of his mistake, but not much more than that would have happened to him in this life. What then?

You see, the important point is that what had brought death to this man, the death he suffered in connection with his work, must enter his karma either here in this life or in the life between death and a new birth. The experience must be gone through, but it may be accelerated as in the case described by Eyth, or it may be extended over a longer period of time. Indeed, life itself in the fifth post-Atlantean epoch will raise profound questions of destiny and the very conditions of life in this epoch will make people realize how life reveals riddles in a new way that is different from that of earlier epochs.

Thus, when we consider people who are really somewhat gifted with brilliant intellects, we can observe that they seek today for different complexities of life in their artistic creation than those of earlier periods. How frequently it happents that the individuals who do discover significant complexities of life are those who are engaged in practical vocations. From this point of view the books of Max Eyth are extraordinarily instructive: first, because he is really a great and gifted writer, and second, because, as an entirely modern human being, he creates wholly from the requirements of modern life. It is especially interesting—permit me to make this remark parenthetically—that those who read Eyth learn through this mere outward exposure much that it would be important for theosophists to know—for example, many things connected with the life of Olcott,⁷⁶ the first president of the Theosophical Society. We find this hidden away in the writings of Eyth, who was in America at a time when Olcott was doing all kinds of strange things there. In short, even social karma may thrust itself upon us when we do not disdain acquainting ourselves with what this modern spirit has written. In general, however, the peculiar fact is that often not the individuals gifted with genius—Max Eyth was a genius—but those formed by the life-mechanisms of the fifth post-Atlantean epoch, see the intricacies of modern life with special clearness because their minds are formed in a special way.

I am acquainted with a man who was a jurist in his younger years⁷⁷—a time when one could be a legal mind without necessarily realizing his financial gains from the practice of law. He was a clear-headed person who viewed everything without preconceptions, who by reason of his gifts attracted the attention of his superiors, as one calls them, not so much on account of his brilliance, but because he was a good and diligent worker whom they could use. Now, since he had established his reputation as an actuary or assessor, he entered a government ministry where he was also a remarkable worker who viewed everything with open eyes. There he was once assigned an important, significant task. He was to prepare a report on matters pertaining to the schools and to education and he was instructed to prepare it in such a way that it would indicate a transition to a sort of liberal system. That pleased him and, since he was a clearheaded individual who saw through the present state of affairs, an excellent report resulted, really an excellent plan of reform that looked to liberalizing and modernizing some of the conditions in the schools. But while he was working on his report, the market changed, as people say, and a reactionary report was required. His superior then said to him, “This report is so good that you certainly will be able to prepare a comparable reactionary report also; now, can you do this?” The man replied, “No, that I cannot do!” “Indeed, why not?” “Because this report presents my conviction!” “What? This is your conviction?” Well, the superior was most indignant and saw quite clearly that he no longer had any use for this man, a person not only diligent but also possessed of a conviction of his own. Clearly, such a person could not be used.

Yet, the man was an excellent jurist and worker. What could be done? He had proven himself everywhere, and it was well known that he was a competent jurist. Well, the effort was made to give him a promotion. People who have proven themselves in this way must, if possible, be kept contented. Things were arranged a little behind the scenes, as the expression goes, and one day—I think it was at a game of skittles—the secretary of a theater met this person as if by chance and said to him, “Do you know that the position of director of an important theater is vacant?” Now, the jurist, who had been attached to a government ministry, could not take it amiss when he was given this news. So when the game was over, the secretary said to him, “Won't you join me at the coffee house so I can explain the matter in detail? Would you like to be a theater director? We need one, but we cannot know, of course, when we select someone whether he would want the position under present conditions.” Then the jurist, who was quite intelligent and well versed in juristic matters and things pertaining to administration, replied, “Of course, that simply has to be accepted. One must be willing and, if one is not, he will simply be arrested.” Now, the end of the affair was that the position of director of the theater was offered him. There was one difficulty, however. There was a famous actress connected with the theater and whoever was to become the director had to be acceptable to her. “Well now,” said the secretary, “can you also get along with this actress?” “Oh, if that's all that's required! I have been in a theater no more than seven times in my life but, if I take this job, I shall certainly be able to get along with her. Can you tell me what she likes to eat?” Now, the other knew that her favorite food was poppyseed cake. That was lucky. He said, “We will go at once to the bakery and order a large cake for her.” This was delivered early the next morning. In the afternoon the secretary called on the actress in order—well, I suppose to sound her out, as the expression goes. He knew that she had a good deal of influence so he said to her. “We should like very much to have this gentleman as director. What do you think of him?” “Well,” she answered, “I don't know him at all, but so far he has only been good to me.” So the jurist became the director of the theater.

Well, the most famous critic of that city still had to be won over. He was always writing the most terrible stuff until one day he also was brought around—at least, to such an extent that even if he did not write approvingly of the director, he did not disapprove either. This came about in the following way. I am not telling you a fairy story but something that actually happened; I only wish to describe it to you. So, the most highly placed person connected with the theater, even above the director, did not know what to do because of the critic. The new director was simply there, and he gave a good account of himself, being just as competent as the director of the theater as he had previously been as a jurist. But their top executive simply did not know what to do. He could not discharge the director, but the critic kept up his clamor. What did he finally do? He invited both of them in and served them some good wine. The director could drink and drink and drink. So could the critic, but not to equal the director. So it happened that early the following morning—about five o'clock, I think—the director rang the critic's doorbell and said he had to speak to his wife because he had left something quite heavy down below on the steps that he had to deliver to her. Well, she put on her dressing gown and he delivered her husband to her, a veritable bundle of misery. From that very hour the criticism decreased. Later, after this man had gone too far as a theater director in the view of his superiors, he was once more helped to a promotion in the legal profession.

Now, this man described in a remarkable way what he had observed in his occupation, and I wish only to show by this example that those people who are involved in the actual life of the present can make quite significant comments on it.

Still more interesting is a similar man, but one of nobler attitude than the one I have just mentioned, who wrote various things during his life. Shortly before his death—everyone of whom I am speaking is no longer alive—he produced a very interesting novella, really a contemporary work of art. Just think how anyone can write such a short story today according to the taste of the age. There must be nothing spiritual in it and, if there is, it must be pointed out quite clearly that the reader may believe the story or not; or better, he may consider it to be merely a fable. Now, I will present the material for the story, which this writer found in contemporary life. A person lived in the same environment as the man whom I have previously described. For a number of years he belonged to the legal profession and was relatively successful. The novelist can describe this. He can show how this character passed through the stages of his career as a jurist, how he had this or that experience and underwent complications of one kind or another. Then he can weave a love story into this material; of course, that also is the modern way. That is, the writer can tell how an exotic young lady comes to the jurist accompanied by her mother, how this eminent jurist falls in love with her and how, because a theme of espionage is introduced and he has to deal with this as a judge, he is again brought into relationship with the young lady. This brings him into a conflict, and so on. The story may then relate quite realistically how he is finally led to commit suicide.

The writer to whom I refer, however, did not do this; he wove the following significant material into his story. He narrated a course of events that is outwardly almost the same as I have told you, but he also lets the jurist read Schopenhauer and other philosophers in such a way that their thoughts, I might say, become totally enmeshed with his individual being, if not his nervous system. Now, he is a competent jurist. What does it mean when one, as a judge, is a competent jurist? It means such a person must be able to discover all possible hair-splitting subtleties in order to bring about a defendant's undoing, and he must likewise discover all possible legal casuistries of the defense. In short, this jurist is extraordinarily competent, and he convicts a certain person in a set of circumstances similar to those I have just described. But the defendent in the story behaved in a most astonishing way during the trial—that is, as if demonic—and especially the look in his eyes remained unforgettable in the minds of the people who were present during the trial. Well, the person concerned was, of course, imprisoned. The whole affair was then associated with that young lady with whom the judge had fallen in love. The convicted man, who was in ill health, was sentenced to twenty years the penitentiary.

The judge is exceedingly well described in this story. He had not thought of the convict since the trial, which people thought he had conducted brilliantly, when one night he awoke at about twelve o'clock. He lay only half asleep. At about two o'clock there was a knock at the door of the room and the convict entered. You can imagine the situation, but he nevertheless fell again into a half-sleep and when he awoke, it was already day. He was now seized with a terrible fear. He went to the court; once, on the way to his chambers he heard the name of the convict called out. This terrified terrified him tremendously. He decided to study the documents again and had them brought to him. But he left them lying there for three weeks. Finally, in a conversation one day it was revealed that about two o'clock on a certain night the convict had died in the penitentiary. It was precisely the time, as the judge could establish, when the prisoner had visited him in his bedroom!

This is the plot of the story, which is called Hofrat Eysenhardt and in which the judge finally commits suicide. Hofrat Eysenhardt by Berger⁷⁸ is an entirely modern story and shows even through other descriptions that the author was quite familiar with various recent endeavors to penetrate the secrets of occult existence. From this point of view alone the story is brilliantly written.

Now, there is something extraordinary here. Berger is not the same writer I previously described; I introduced him only as an example of a man whose perception was incisive and who described well the very nerve of the fifth post-Atlantean epoch. I brought in this Berger as an official colleague, so to speak. Alfred Baron von Berger wrote that remarkable story, Hofrat Eysenhardt; it is written in such a way that we see he understands the various endeavors today to enter the spiritual world. Berger wrote much during the course of his life, but he published this story only after he had attained a position beyond which he could make no further progress. We may say this occurred “by chance” shortly before his death. This is most significant since it shows us that today whose who wish to get somewhere, as the expression goes, believe they make a mistake when they become involved in such things. But it also shows us how the striving of men tends in the direction of penetrating the mysterious aspects of existence. These aspects will increasingly come to the fore because they set important riddles before man.

If we wish to consider the question of destiny without presuppositions, we must first acquire a clear perception and try not to sleep through life—excuse the bald expression—but rather look around ourselves. Let me express figuratively the important point to bear in mind. Let us say that we have here one stream of life, there a second, there a third, since life consists of many streams crossing one another in the most manifold ways—for example, the life of the individual and that of groups of people, as well as the life of all humanity. The sort of concepts that dominate today are entirely too simplistic to disentangle the intertwining threads of life. Frequently, what needs to be done is to direct one's gaze first toward one point, then another, and then to relate these two points through one's perception. When we thus hit upon the right facts, the situation is then illumined.

Now, you will say, “Yes, but how can such things be accomplished?” Well, that is just the point. When you pursue spiritual science in the right way, your imagination will reveal to you those points in life that you must consider together, so that life may unveil itself to you. By contrast, if you simply trace the consecutive events of life, you will understand nothing whatever of its totality. This is the way the historians do, in a sense; they draw threads from one event to another but do not understand life at all because what is needed is to view the world symptomatically. This will become increasingly necessary; that is, to view the world in such a way that we direct our perception to the right places and then draw the lines of connection from them to other things. A clear, symptomatic view of things is especially important in the concrete study of karma—with which so much is associated that is confusing because so much is seductive in it.

I have already pointed out⁷⁹ that some contemporary occult societies have endeavored to keep this symptomatic study as far as possible from human beings. I have called your attention to the societies that are derived from ancient institutions and still continue to call themselves “occult,” especially in Western Europe. Within these occult societies special study has been devoted to human character in order to be able to use and grasp these characteristics in the right way. All sorts of ways have been used to keep this knowledge, which is fostered within their walls, from the rest of humanity. When the connection between the occult endeavors of these modern societies and public events are some day laid bare, when the threads are exposed that lead from them to modern events and their methods are exposed, it will be exceedingly interesting. These occult societies had a way of dealing with human characters by taking in hand the threads of their karma, guiding and directing them without their being conscious of this. Simple attempts have often been made in the Theosophical Society, but they have remained for the most part dilettantish because the theosophists lacked the skills of other occult societies. It is, of course, difficult to speak about these things, especially today when an objective characterization is not only suppressed by prejudice but is even forbidden by law. It is difficult to speak of these things; indeed, in a certain sense, it is quite impossible. But intimations must be given in one way or another since it is impossible for people simply to live and share in all that flows from the karma of the age into the unconscious region of their souls and then, in spite of living in this nebulousness, also to cultivate spiritual science, which demands clear and unprejudiced minds. There must be truth in certain things, but it is not possible to gain the truth in an abstract way by hypocrisy when we have to do with things that pertain to the real occult world. What is essential is that we must have a real will to truth. Now, this will to truth meets with many obstacles, especially today because men have gradually lost their sense for it. Just think how often in public life people are not concerned with discovering the truth, but rather with saying whatever suits one person or another and offers certain advantages to them.

Nowadays one comes upon particular fields everywhere of which it is not possible to speak, even though it is so necessary to do so. But I ask you to give the most earnest attention to this very fact because we must understand quite clearly that what has been said is the truth. You may ask, “What have these things to do with the question of karma we are now discussing?” Indeed, they have much to do with this, and we shall undertake to go into some of them in order finally to reach the goal toward which we are really striving.

• 73. Franza Feilbogen, F. Th. Vischer's “Auch Einer“ (Zurich, 1916).
• 74. Max von Eyth (1836–1906) was an engineer and author of the book Hinter Pflug und Schraubstock (Behind Plough and Bench-Vice]. He introduced the steam-plough that was developed by John Fowler to Egypt, America, and Germany.
• 75. The “Ludolf number“ was named after the mathematician Ludwig van Ceulen (1540–1610).
• 76. Henry Steel Olcott (1832–1907).
• 77. Dr. Max Burckhard (1854–1912). The description is based on Hermann Bahr's Erinnerung an Burckhard [In Memory of Burckhard] (Berlin, 1913). Cf. Rudolf Steiner, “Gesammelte Aufsätze zur Dramaturgie“ [Collected Essays on Dramaturgy], Bibl.-No. 29, CE (Dornach, 1960), p. 60 ff. (“The Crisis of the Vienna Burg-theater“).
• 78. Alfred Freiherr von Berger (1853–1912) was a theater manager, first in Hamburg and then in Vienna. On December 14, 1915, Rudolf Steiner spoke in detail about the novella Hofrath Eysenhardt in the fifth lecture of the cycle “Schicksalsbildung und Leben nach dem Tode“ [The Formation of Destiny and the Life after Death], Bibl.- No. 171, CE (Dornach, 1964).
• 79. Lecture of October 30, 1916, published in Innere Entwicklungsimpulse der Menschheit [Inner Development Impulses of Mankind], Bibl.-No. 171, CE (Dornach, 1964).

Our present considerations will impress us with their deeper and real meaning only if we do not take them in a merely theoretical way, since they are in the highest sense truths of life. Rather, we must draw from them certain consequences for our feelings and sentiments that may enable us to look upon life differently than is often done by those who have not been prepared to do so by an anthroposophical view. Our minds must be broadened through spiritual science to grasp the truth of life. This means that we must learn to compare the nature of truth as it meets us in life with the one-sided thinking about the truth that so easily befalls people. It is all too easy to get into the habit of forming opinions about this or that, not merely about everyday matters but also about the most important facts of life, and then fortifying our point of view with this opinion, paying no attention to the fact that the world may be viewed from the most varied standpoints. Thus, we can attain to the truth only when we feel and realize how everything, every single fact, can be viewed from many standpoints. I will relate the course of a certain life in order that I may give you an example, a kind of illustration of what I mean. We are now dealing with what we call karma, the passage of the human being through repeated earthly lives, the destiny of man, which is expressed in the course a human life takes. We can learn much through the examples of individual lives if we view them correctly in the light of repeated earthly lives.

In this example, we have to do with a person who was born in the sixteenth century. In order to consider the hereditary influences that people today like to emphasize, let us first look at his father. The father of this man who was born in the sixteenth century was a rather versatile person but also an extraordinarily obstinate one; this was characterized by a certain harshness in the expression of his life. He was well-acquainted with music, played the lute and other string instruments, was also familiar with geometry and mathematics, and his profession was that of a merchant. His harshness may be more readily understandable from the following. He had a certain music teacher who, at that time in the sixteenth century, was a highly respected man. As a pupil of this man, he wrote a book on music, but this did not please his teacher and he took issue with it in a book of his own. The pupil then became really quite angry and wrote another volume in which he included all possible contempt he could muster against the “ancient and rusty views” of his music teacher. Then he dedicated the book to him, saying expressly in the dedication, “Since you deigned to turn against me in such an obtrusive manner, I want to give you an opportunity to experience this pleasure more often. You obviously enjoy this sort of thing and that is why I dedicate this book to you.”

The son of this man is the person whose course of life I wish to tell you about in a slightly disguised way. As was the custom in those days, he at first pursued the study of Greek and Latin with a famous teacher in Italy because his father attached great importance to having him well-instructed. He studied the humanities with a monk, learned mathematics from his father and, in addition, learned drawing, perspective, and the like with other teachers. Possessing an extraordinary capacity for mathematics and mechanics, he continued to excel in these fields and became quite a versatile young man. Even as a boy he had made all sorts of models of machines that were useful at that time. Today, you know, boys make only airplanes, but then other ships were made. At eighteen, the young man went to the university, studying medicine at first—excuse this just after we have heard that passage from Faust.¹⁰⁶ But he had a somewhat different experience than the student who has just been presented to you in that scene of “Mephisto and the Student.” He did not pass through his medical studies as if he were in a dream, nor did he say, “They're not so bad.” No, he really disliked studying medicine since he found that this discipline proceeded in an unsystematic way, one fact simply following after another with no true connection. Then he turned to philosophy. In those days it was the custom of some individuals to attack Aristotle, the Greek philosopher who had hitherto been so greatly honored. Having one of these critics as his teacher, our young man fell into the same habit of criticizing and hating Aristotle. Although his father was an extraordinarily competent man, he was not well-liked because of his various characteristics. So, after his son had studied for a few years, he did not have much money and tried to secure a scholarship for him. He did not succeed, however, and was compelled to provide further instruction for him with the money he earned with sweat and blood.

After the son had struggled through his medical and philosophical studies, he had reason to feel most fortunate. He became a professor at one of the most famous universities of his country, teaching mathematics and also practicing medicine, of which he had a good deal of knowledge from his student days. On the whole, he was a quite popular teacher. But at this university things got a little hot for him. This came about through a book that was published containing a description of a public project, a mechanical project. It was written by an eminent gentleman who was not too intelligent, but who was the son of an actual princely personality of that particular state. Our professor, although still relatively young, had little difficulty in proving it would be impossible to carry out this project. Much hostility was then aroused against him and, although he had already succeeded in attracting attention to himself through his accomplishments, he no longer felt entirely comfortable in that particular city and university. The opportunity arose to go to another university in a republican state. At this university also, he soon became well-known, had many students and, what was then a mere matter of course, gave many private lessons so that he had an excellent income. He needed a good deal of money because his father had died and he had to support his mother and sisters. In order that we may see a little more clearly into the karma of this person let me mention the following authenticated fact; it was related by a contemporary to whom it was told by the man himself. Moreover, no matter with what philological finesse the endeavor is made to get at the fact, it is demonstrably true. This man with whom we are dealing, now teaching in a republican university, once had a dream in which he saw himself walking over burning coals and ashes and knew that they must have come from the burning of the cathedral in the city where he had previously been a professor. He related this dream and also wrote of it in many letters. It was later revealed that the very same night he had this dream, the cathedral had actually burned down.

Now, he was most successful; indeed, he made significant scientific discoveries, for which others claimed part of the credit as was then the custom and is still so to some extent even now, without thanking him. He became fairly prosperous but not sufficiently so in his own mind, especially since he had to drive himself so hard. He had to give many private lessons, earning a little thereby, to be sure, but it required a good deal of work. Now, his Italian contemporaries and later others tell in an interesting way how he was a man so much occupied with his brain that—I simply repeat what was related—he had little time to pay attention to the impulses of his heart. He was, therefore, quite clever but somewhat less lovable. Thus, he never officially married but lived, as his contemporaries say, in a common-law marriage with a certain Marina Gamba by whom he had two daughters, whom he sent into a convent, and a son, whom he later legitimized. Although he became the instructor of many famous people—for example, he taught Gustav Adolf, who later became the king of Sweden—things were not entirely as he wished them. So he applied to the Grand Duke of his native land where he had previously been a professor. This was in 1610. The fact was that he was striving to gain more free time to devote to inventions and discoveries. It is interesting, therefore, to observe the man somewhat more carefully since he was really a sort of child of his age. For this reason I should like to read to you, in a pretty good translation, a letter that he wrote to obtain a more fitting position at the court of the Grand Duke. He writes to a friend about his correspondence with the Grand Duke:

Your grace's letter was heartily welcome, first, because it lets me know that his most serene Highness, the Grand Duke, my Lord, remembers me, and then because it assures me of the continued goodwill of the right honorable Signor Aeneas Piccolomini, infinitely highly treasured by me, as also of the love of your Grace, which causes you to perceive my interest and induces you to write me in such friendly fashion about circumstances of great importance. For this service I remain always under obligation both to the right honorable Signor Aeneas and also to your Grace, render you endless thanks, and consider it my duty, as evidence of the value I attach to such goodness, to speak with these gentlemen concerning thoughts and those life relationships in which it would be my desire to pass the years that still remain to me. I hope that an opportunity might present itself when the right honorable Aeneas, with his keenness and versatility, might give a more definite answer to our august Lord, toward whose Highness, in addition to that reverent relationship and most obedient subjection that is due him from every one of his loyal servants, I feel myself, moreover, inclined with such special devotion and, as I may be permitted to say, so much love. Even God does not require any other feeling of us than that we should love Him, but I would set aside every other interest, and there is no position whatever for which I would not exchange my own state if I should learn that this would please His Highness. This answer might then suffice to realize any decision it might please His Highness to form in regard to my person. But if, as we may assume, His Highness, full of humanity and goodness, which renders him worthy of fame among all others and will ever render him more and more worthy, will unite together with my service to him every other satisfaction for me, I will then not refrain from speaking my mind. For twenty years now, and indeed throughout the best part of my life, I have labored even to minute detail, as it is said, upon the demand of anybody and everybody, to share any small talent that had come into my possession from God or through my own endeavors in my vocation. But now I would really wish to attain sufficient leisure and peace to be able to bring to completion before my life ends three great works I have on my hands so that I may publish these. I would hope to do this perhaps to the honor of myself and also of everyone who might support me in such undertakings, through the fact that I would perhaps bring to those studying in this special field greater, more general, and more lasting service than I could otherwise do for the rest of my life. I do not believe that I could have greater leisure elsewhere than I have here as long as I am compelled to obtain the support of my family out of my official duties as a teacher and from private lessons. Moreover, I would not willingly do such work in another city than in this one, for various reasons that it would be too cumbersome to enumerate. Yet, the freedom I have here is not sufficient, since I must sacrifice, upon the demand of one person and another, many hours of the day and often the best. No matter how brilliant and generous a republic, to retain a remuneration from it without rendering service to its general community is not customary. As long as I am able to give lectures and to render service, no one in a republic can release me from this obligation without ending my income; in short, I cannot hope to receive such a favor from anyone else than an absolute prince. Yet I should not wish, after what I have said, to appear to make unjustified claims upon your Grace, as if I were seeking for support without a corresponding service and obligation. That is not my purpose; on the contrary. As concerns a corresponding service, I have various inventions of which even a single one would suffice to provide a support for my life, if I should meet a great prince who should take pleasure in it. Experience shows me that things that are, perhaps, of far less significant value have a great advantage for their discoverer, and it had always been my thought to place these things before my Prince and natural master rather than before others. He in turn could do with these things and with the inventor as he might see it, and to receive from them, if it should please him, not only the ore, but also the metal. I find new things of this kind every day and would find many more if I had the leisure and more favorable opportunities to secure skillful persons whose help I could utilize in various investigations. So far as concerns further the daily rendering of service—that is, public and private lectures—I have only a distaste against that venal servitude in which I must offer my work in exchange for whatever remuneration pleases any purchaser; but to render service to a Prince or a great Lord, and to anyone dependent upon him, would never cause me any feeling of repugnance. On the contrary, I would earnestly desire this and strive for it, and since your Grace wanted to know from me something about my income here, I will tell you that the compensation for my service amounts to 520 gold gulden, which will be changed to an equal number of scudi within a few months when I receive my new position, of which I am just as good as certain. This money I can in great part save, since I obtain a large supplementary assistance for the support of my household through having private students and through my earnings from private lessons, although I rather discourage than seek to give many such lessons. I have a far greater longing for more free time than for money, since I know that it would be much more difficult for me to acquire a sufficient sum of money to give me any distinction than a certain amount of fame through my scientific work.

This man was then really summoned to this court. The only requirement was that he deliver lectures on the occasions when there were unusual events, brilliant occasions, festival affairs at which the Grand Duke had to appear and where it was necessary to make a good impression on foreign visitors. As for the rest, he was simply to receive his support salary and devote himself entirely to his studies. For a time things went well, indeed. Even poets, noblemen, and princes honored him and held all kinds of festivities because they considered him a great man. He himself—it was on February 3, 1613—composed the text for a masquerade in which he represented himself as Jupiter enthroned on the clouds. He could easily be recognized in his disguise and since the four moons of Jupiter had just been discovered by Galileo¹⁰⁷ and had been given the names of the four princes of the house, even these four princes appeared in the entourage. It was an altogether unusual, festive pageantry.

The kindness of the Prince, however, gradually subsided and after a certain time he actually betrayed this man of learning. The clergy found that his views did not agree with theirs. Moreover, he was impoverished at the close of his life and died in genuine disillusionment. He had thoroughly tasted the ingratitude and fickleness of fate. He had learned fully how some princes behave in the long run, and he had experienced the hatred of the clergy.

I have now given you a factual account of the life of a human being. But now I would like to relate this life story in a different way, from another perspective, as it were.

On February 18, 1564, the great Galileo was born. His father, Vincenzo Galileo, was extraordinarily well-acquainted with music, played the lute and other string instruments well, was occupied with geometry, and at first taught his son music himself. The boy pursued his studies in Latin and Greek with distinguished teachers; he learned the humanities with a monk and then went to the University of Pisa where he studied medicine without much satisfaction, then turned to philosophy, became an anti-Aristotelian under the influence of the contemporary anti-Aristotelian tendency. At that time he was already such a genius that one day as he sat in the Cathedral of Pisa watching the church lamp swing, he discovered the principle of the pendulum's isochronism, a most important discovery that has had significance ever since. This event was told by Galileo's contemporaries. I am constantly being told that this story is a myth, but I will continue to relate it because it is true.

In spite of the importance of Galileo's thoughts upon observing this swinging church lamp, his father could not obtain a stipend for him. Then, after he had pursued his geometrical studies, he became a professor at the University of Pisa. There he lectured on mathematics for sixty scudi a year and also practiced medicine. We know that he actually did practice medicine from a letter he wrote to his father in which he asked that the writings of the ancient physician Galen be sent him as a guide. He sharply criticized the writing of the highly placed but imprudent Cosimo I¹⁰⁸ that was published at that time. Then things became too hot for him in Pisa and since the Venetian Republic invited him to teach there, appreciating him more than his native state, he went to Padua in 1592. Galileo Galilei became a professor at the University of Padua and lectured with great distinction on mathematics and related subjects; he also constructed sun dials according to special principles and perfected the knowledge of mechanics. It was there that Giambattista Doni in his letters on dreams wrote that Galileo had the dream of which I have told you; this was the dream where he was walking over glowing coals and ashes. The Cathedral of Pisa burned at the time Galileo had his dream, and he wrote of this in letters to many contemporaries. About this time he invented the proportional circles and machines for raising water, made important discoveries in connection with the telescope and the thermoscope, and made observations regarding the barometer and other things, credit for which was claimed by other people, whereas in most cases it is to be attributed to him. I have already told you the story of his common-law marriage; it happened as I related it so I need not repeat it. Likewise, his letter was written in the way I have told you. Thus, he was actually transferred from Padua back to his native state and things happened to him there as I have said. It was Galileo who produced that masquerade in which he represented himself as Jupiter enthroned on the clouds, and it was he who gave the names of the Medici to the four satellites of Jupiter, which led to their representing them at this festival. The fact that he was not well-treated by the clergy, and that, in relation to it, he was betrayed by his prince, is known from history. Although all sorts of things in the story of his recantation are true, the assertion made by everybody that he said, “And yet it does move,” is certainly false. I have frequently pointed this out.

So this is the matter when it is reenacted from another point of view. You will observe that even though I did not relate false things the first time, your feelings for the man were probably not the same as when I related the story the second time. And you will also agree that your feelings the second time were definitely those that almost every person has when he or she thinks about Galileo, the astronomer. You will see from this that much knowledge is lacking in what many think. They certainly do not know much about Galileo but think and feel about him, not because of what they know, but because the name Galileo Galilei has a certain significance in history.

We must take into consideration, however, that what a man produces through his genius has meaning for the physical world. The fact that there are satellites around Jupiter was a discovery of immense importance for the evolution of the earth, but it has no significance for the concerns of the spiritual world, that is, for the beings of the higher hierarchies. So it is with the other discoveries of Galileo. They are such that they have a great significance for the earth. What, then, was the substance of what I first related? It was his personal fate. Apart from the fact that Galileo was an important man because of his earthly discoveries, it was his personal fate, the misery he experienced in his vocation, his—well, what shall I say—perhaps his loyalty toward the Prince, and so forth. In other words, I first told you what his daily affairs were, but because it concerns him personally it is also what has significance when he bears it through the portal of death and has to develop it between death and a new birth. We must go into such studies as this to educate ourselves regarding the question of human destiny, which cuts so deeply into life. It is precisely with significant, distinguished human lives that we must do this.

There is much talk about heredity nowadays and many questions are considered solely in connection with it. I first told you the story of the life of Galileo in such a way that you could observe it without any preconception. I related his life to that of his father, so that we perhaps might again have an example of right thinking about the question of heredity. It is certainly impossible to think correctly of it without taking into consideration the teaching of repeated earthly lives. In such a thought process, heredity does not prove to be without meaning, but is, on the contrary, most meaningful. There also appears, however, the connection between the inherited characteristics and what the human being brings down from the spiritual world through his own individuality as a result of his previous earthly life. When we wish to decide what is really inherited, we simply have to look at the facts of life.

On a previous occasion I called your attention to the fact that the period of puberty is not taken into consideration at all by science today, whereas it should be when heredity is discussed. Up to this period a person must carry with him all the impulses of heredity. What comes later must be referred to another point of time. I mentioned this a week ago. But what, then, really is inherited? The unprejudiced observation of the following facts is testimony for the arbitrary manner in which scientists interpret things in this field, but they are utterly incapable of understanding them. Since it is known to anybody who can observe life, it must be known to every psychiatrist that there may be two sons in a family who have the same inherited potentialities. Let us define the two sets of hereditary potentialities that may be similar. First, there is a certain tendency to think out concepts and connections and to apply them to external life; second, there is a certain—what shall we call it?—peppy or fashionable bearing such as a businessman must have. Once there were two sons who both had these traits; that is, a certain self-consciousness and from it a certain boldness in bringing to realization what occurred to them. These were simply inherited characteristics, and it is thus that they must, in general, be conceived. But the question now is: What did each of them become? What course did their karmas take? One of them became a poet whose achievements were pretty respectable. The other became a swindler. The inherited characteristics were applicable to both activities; in one individual, they could be applied to the art of poetry, and in the other, to all kinds of swindles. Whatever comes from physical life was similar in these brothers. These things must really be studied conscientiously and earnestly and not in the way contemporary science often studies them. Indeed, we often find that the people themselves register the facts quite correctly nowadays, but they cannot make anything of them because they do not possess the ability to connect them with the great law of repeated earthly lives.

Influenced by the currents of our time, people in a few regions have begun to think of how it may be possible to assist nature according to the physical line of heredity, the stream of heredity, as the materialist says—they do not say Divine Providence. The brilliant minds of many individuals are especially impelled to reflect on how offspring may be produced in our sad time. But in the minds of most people, this question is identical with that of how families may be assisted to have as many children as possible; that is, how the conditions conducive to producing the greatest number of descendants may be established scientifically. One who can see through things can readily foresee what will come about. Those who are displaying their scientific theories about the best possible conditions for producing future progeny will be completely fooled simply because they refuse to learn anything. All they would have to do would be to observe the results in instances where excellent conditions existed for the production of children. For example, there is the case of the well-known Johann Sebastian Bach,¹⁰⁹ who was cantor in the Thomas School in Leipzig some two hundred years ago, and who played a great deal of music with his ten musical sons. No one can say that this family with ten sons was unfruitful. But you can go all the way back to the great grandfather of Johann Sebastian Bach. He also had sons. There were so many sons throughout the generations that almost the entire family was as prolific as Johann Sebastian himself. That is to say that what constitutes favorable conditions for having descendants was present in this family in the most eminent sense. Nevertheless, by 1850, a hundred years after the death of Johann Sebastian Bach, the entire family had died out; not a single descendant was left. There you have what needs to be studied. Thus, when people with their new method will have come up with their so-called favorable conditions, they will not be able to prevent the possible generation of ten-member families, but after fifty years such families may no longer exist.

We shall speak again tomorrow of how conditions arise under which humanity evolves and how these are quite different from those at which our natural philosophic world conception labors with its utter lack of all wisdom. But this scientific world conception is simply one of the outcroppings of materialism. I have already told you that those who are familiar with the fundamental laws of the occult conception of the world knew that in the middle of the nineteenth century we reached the lowest point—or, as the materialists might designate it, the highest point—of materialistic thinking, feeling, and willing. We have already learned to know much that is connected with this materialistic thinking, and we shall still have to learn much more. But what strikes us time and again is the fact that even well-meaning persons are by no means inclined to become acquainted with the materialistic impulses dominating the depths and heights regarding human perception and will. Here people are really astonishingly little inclined to submit to what has so often been discussed, that is, to seeing the world with open eyes. What will become of the world if the views that have spread over the entire earth in the second half of the nineteenth century continue to develop further? In the course of these lectures we shall have to speak about the deep inner reasons for these things in our time.

We must, however, confront our souls with the question of how far things have really gone in some fields. Indeed, the nineteenth century was the period in which the view was presented that a real scientist could not possibly accept the childish and absurd conceptions of the ancient religions. What has been preserved in them—and we shall later discuss how it has been preserved—was considered mere childishness. It was considered the mark of an enlightened person to have risen above the assumption of a spiritual-psychic organism in the human being and that he is to be especially distinguished from animals. Not only was the endeavor made to establish a physical connection between human beings and animals, but the endeavor was also made to prove that they are nothing but animals, that is, simply a little different from other animals just as other animals differ from one another. That is the very point these people wanted to make, and it was from this point of view that not only natural histories were written, but also psychological texts. Pick up at random what the dominant people of the nineteenth century have written, and you will find at what conceptions man has actually arrived.

I have a book here before me; it is, in a certain sense, a book representing profoundly decisive views of the nineteenth century for it deals with the human soul. Every possible effort is made in this book to prove that this soul is something simply talked about by stupid people of earlier and present times. It was written in 1865, but these views were disseminated, and though some people say today that we have passed beyond that, we have not, but are still deep within it in the life of feeling and of general culture. The book deals with the human soul, but a special effort is made to demonstrate that the animal soul is the same as that of humans. In particular, you will find in it a neat definition of women and men. The author says that women represent in their peculiar characteristics a greater tendency to spirituality, whereas men represent more the tendency to materialism. In other words, according to this statement, spirituality is a weakness of women! The author then finds that certain crazy psychologists still speak about an ego that distinguishes man from animal. But he says in a delicate way that the cat, for example, shows that it also says “I;” that it has the same kind of consciousness of the ego, so the author expresses it, as our vague and super-sensible psychologists because the ego consciousness of the cat is not in the least different from that of the human being. Then comes a passage that is quoted from another book with which, however, the author is in full agreement. I shall read this passage, and I beg you to excuse the fact that the language is a bit off-color, but this is not my fault. It is the fault of the philosophy that has developed under such influences and that proposes to project living impulses into the future, asserting that it is the only philosophy today worthy of the human being. The passage reads:

The theologians and metaphysicians of our age pretend that man is the only religious animal. This is utterly false and the error is entirely in keeping with that made by some travelers who conclude, from the absence of organized cults, that religion is absent among certain savage peoples. Among a great proportion of the entire succession of animals, including even the molluscs, indications are to be found of fetishism and star worship. [ So we find among the molluscs and other animals indications of fetishism and worship of the stars.] Those that most nearly approach the human being live in veritable polytheistic anthropolatry. Our domestic dog barks at the moon and howls in a particular way when it is at the seashore; it may also be seen on certain occasions making use of whatever lustral water is available and carrying out more or less obscure rites. Who would be able to prove that there have never been high priests among dogs? What could have degraded the poor animal to the point of causing him to lick the hand that strikes him if this was not done by religious and superstitious ideas? How is one to explain, except on the basis of a profound anthropolatry, the voluntary submission to man of so many animals stronger and more active than he? To be sure, it will be said that the animal frequently devours his god, but primus in orbo deos fecit timor (fear, first of all things on earth, created gods). ... Besides, the sectarians of most of the religions also eat theirs!

The book in which this view is approved is entitled Materialism and Spiritualism and was written by Leblais¹¹⁰ with a preface by Littré,¹¹¹ a man who produced a whole series of writings. In 1871 he was elected to the National Assembly and in the same year was made a member of the Academy. This same Littré, a man known throughout the entire world, wrote the preface to this book. It deals with the human soul and simply expresses in an emphatic way what in essence is pulsing through many souls today. It is only because people are so little inclined to observe life that they fail to see the important bearing it has upon the course of human evolution, to the sorrow and pain of anyone who sees into these things.

Thus, I wanted to present to you a by no means isolated example of the presence of materialistic views in the second half of the nineteenth century.

Now let us ask whether such views are without significance for external life. Do they not gradually penetrate into this external life? Do they not mold and form this external life? Just yesterday I was sent a book by a member, the young Swiss Albert Steffen,¹¹² in which he could observe various currents of our time, because he is, in a certain sense, permeated by those impulses that are at play in spiritual science. Young Steffen describes a little of what can be experienced by a man who permits the influences of materialism on the molding of the social world to work upon him.

In his novel, which is called The True Lover of Destiny (Der rechte Liebhaber des Schicksals), there is a character named Arthur who records a fragment of his life for a certain purpose. It is, to be sure, a section taken from a novel, but it describes much of what pulses today in life. So this Arthur describes a fragment from that part of his life when materialism takes hold of humanity and forms the social order. Arthur says:

At twenty-one, I went to a metropolis for the first time—not the city in which I now live—in order to begin my studies.

One the day of my arrival I took a look at the streets. It was raining. Everything was murky and dirty.The people all showed the same indifferent but hurried pace, one just like another. I felt myself overcome immediately by an inner barrenness. I stopped in front of a billboard to see where I might spend the evening. I read one poster that called for a meeting in favor of prohibition. A man came with a pastepot and brush and pasted a beer bottle poster over it.

The very mark of our age—a poster in favor of anti-alcoholism with a beer bottle poster pasted over it!

Then suddenly I understood the significance of the mood that had taken possession of me since I arrived in this city: it was foolish to wish to improve human beings.

Disabled people stood to the right and left on the streets, yet no one had time to consider their misfortune. Women passed by and offered themselves and nobody showed pity or indignation. Suddenly it seemed to me almost astonishing that the shopkeepers did not come out of their shops to smash everything to pieces and shout, “What does it matter?” But then I perceived that the only reason that people did not despair was because they were already too commonplace, too cunning, too thievish. They were entirely too much at home in these alleys.

And did I then despair? I must confess that I greedily sucked up the mood of this alley. With a shuddering lust for death I took in the certainty that everything was on the way to destruction. The people who met me bore the unmistakable signs of degeneration. The houses reeked of corruption. Even the gray sky seemed to drop something heavy and inevitable from its clouds.

This feeling grew stronger in me. In this state of soul I sought out almost unconsciously darker and darker alleys. I went into courtyards full of refuse. I stared into windows and witnessed dreadful crimes. I read the notices that swindlers and procuresses thrust into my hands. Finally, I climbed aboard one of the buses that roared with terrific power through the streets. I closed my eyes. The thundering noise rumbled through me like a hymn of death.

Suddenly the vehicle stopped. I stooped over and heard a few indifferent words. A child had run across the street, had been caught under a wheel and was carried away dead. We continued our way.

From this moment on something within me was paralyzed. I could now see the horrible thing that this city was, and it no longer horrified, angered, or disgusted me. It seemed to me quite natural.

More: I had to laugh at anybody who wanted to change it.

Could a person move otherwise in this fever of hunger, thirst, and passions?

My father came from a family of pastors. He studied natural science and absorbed its results with great enthusiasm. It made him clear in thought, thorough, broad-minded and, in the truest sense of the word, human. He applied all his powers to the investigation of the sensory world. The super-sensible did not interest him. At least, I learned nothing of it from him.

In my childhood I adopted his view of the world without investigating whether its theories might be one-sided, just as an admiring child receives the truth from his father. But I did not yet possess his steadfastness of character that is acquired in the course of life, nor the religiousness he inherited from his ancestors, which he denied, but which was nonetheless in his nature. I did not have such a stock to live on. No pious practices were taught me in my youth that would have enriched and deepened my soul and could have worked on further in me.

Now bear in mind how often I have said—I have brought this to your attention for years—that the first generation will still be able to live with materialism because it lives under the spiritual influence received from its forefathers, but that the succeeding generation would degenerate under materialism and would go to ruin. It is gratifying—if such a thing can be gratifying—that this truth passes over now even into literature. Steffen's narrator continues:

Perhaps this is why the effect of scientific knowledge on me was different from what it was on my father. That inner inheritance prevented him from carrying over into life what he had attained as knowledge. In my case it was quite different; this single day had the effect of reversing, so to speak, the direction of my will.

My father confessed to an intellectual satisfaction when he reflected that the human being is dissipated after death and no longer exists. The certainty of this, and it seemed certain to me, evoked in me a sort of ecstatic impulse to self-destruction and, as a result, heartlessness and lust for crime.

I recently pointed out to you that modern humanity is cruel even in its use of concepts. Now we read here:

That evening I had become empty, void of feeling, and cruel, and I did not say No to these characteristics. In the succeeding time I lived entirely without scruple. And just because my action arose not from an impulse that I was unable to master, but from a certain logic and strength of will, the effect on me was twice as disastrous. I knew this. I was absolutely wicked.

He now relates how he fell into bad company, led another into bad company, and so forth. This you can read yourselves. But there is another brief passage to which I should like to call attention because it is symptomatic. A number of Arthur's acquaintances are together, all of them persons “worthy of honor,” who intended the best within their group. But Arthur has to slip away on one occasion, and he then sits alone at an empty table. Steffan narrates the incident as follows:

After a while a gentleman sat down opposite him whose face struck him because it bore an astonishing likeness to his own. It was pale, lean, smoothly shaven, but with somewhat more witch-like lines.

A peddlar came, put his glasses on his nose, untied a bundle of picture postcards and, with a sleight-of-hand rapidity, put them first before Arthur, then before the stranger all the while looking into the face of the one under whose nose he held them as if he might see his chances there. Arthur turned away in disgust. The stranger went through them carefully and selected about ten, which he put together and tore to pieces. “These persons should not be given the opportunity to earn anything,” he said to Arthur. “Of course, he will order a double supply of those I purchased. They were the most dreadful of all. But I saw so many decent working class couples here that I was afraid he would show these cards to them.”

“How can anyone look at such pictures?” asked Arthur.

“Surrender yourself for a moment, without resistance, to the fumes in here, and you will see that figures take form in your soul whose movements are just as ugly as is depicted on the postcards. What are our places of entertainment today other than hells? You need only test your feelings after you have left them—smoke, fumes, prostitutes. You do not take anything noble away with you.”

“Why are you, then, in this dangerous place?” asked Arthur.

“Because I consider it necessary that someone should be here who is disgusted. The thought of the necessity for disgust in our time came to me a few days ago at an exhibit of Greek vases. The Greeks did not need to be disgusted in order to attain to beauty. They lived in it from the beginning. But we need this disgust if we wish to stand completely in life, in order to value the world correctly, in order to come to the spirit within us, in order to protect the God within us. It was different with the Greeks. When they surrendered themselves to life, they fulfilled also the laws of the spirit. They did not need to constantly defend and arm themselves. The work of man everywhere made the human being beautiful—the buildings, the art, the customs, the utensils, even to the smallest thing. But we become ugly through everything that surrounds us—streets, posters, movies, popular music—everything makes us barren, everything destroys us ...”

Here is a question we must study: what lives at first in the thought world, and in the world of feeling, how does it flow into the social world? It is not good simply to sleep through life, not knowing what has been working at the bottom of it before it has come to its ultimate consequence. After all, the reason such a man, who has taken into himself something from spiritual science, describes this life well is because he has an eye for it.

• 106. Prior to this lecture, a scene from Faust, Part I, had been performed: Mephisto and the freshman student.
• 107. Galileo Galilei (1564–1642). The letter is quoted from Angelo de Gubernatis, “Galileo Galilei,“ Deutsche Revue (March/April, 1909).
• 108. Cosimo I de'Medici (1519–74), Duke of Florence (1537–69) and Grand Duke of Tuscany (1569–74).
• 109. Johann Sebastian Bach (1685–1750).
• 110. Alphonse Leblais, Matérialisme et Spiritualisme (Paris, 1865).
• 111. Maximilian Lime (1801–81) was a philosopher, linguist, and follower of the positivist Auguste Comte (1798–1857).
• 112. Albert Steffen (1884–1963), Swiss poet and writer, became president of the Anthroposophical Society after the death of Rudolf Steiner.

One of the criticisms that is made against our spiritual science by many theologians and others who believe they stand on a Christian foundation, but without understanding it correctly, is that spiritual science affirms truths regarding a large number of hierarchies that embrace beings standing above man in the spiritual world. We speak, as you know, of spiritual hierarchies embracing the angels, archangels, archai, exusiai, and so forth; we speak of these kingdoms of the higher super-sensible worlds just as we speak of the animal, plant, mineral, and elemental kingdoms within the earthly world. It is quite clear to us, moreover, that human life falls into two sections. One of them takes its course between birth and death. During this life, or by reason of this life, man descends from the super-sensible world to the kingdoms of the human being, and to those of the animal, plant, and mineral in his physical environment. When an individual passes through the portal of death, the other section of his life begins; he or she ascends to the higher kingdoms that tower upward from below just as the other kingdoms descend from above downward. The individual ascends into the kingdoms of the angels, archangels, archai, and so on. The person of the present day who believes, but without understanding, that his own foundation is that of Christianity is especially antagonistic to this view of the beings who have their place between man and the real Godhead, which is far above humanity and those beings who have their place in this super-sensible space, i.e., the angels, archangels and so forth. Especially the people who believe themselves to be unusually advanced in their Christian conception will declare that this knowledge of the spiritual hierarchies and their beings represents a relapse into an ancient polytheism or, as it is said, into a kind of paganism. In their opinion it is precisely the mission of contemporary man to place nothing whatever between himself and the Godhead, but to live in the world directing his view to what is offered to the senses, and then to find his way directly to the Godhead without the mediation of angels, archangels, and so forth. Many people consider it especially sublime to stand thus, without mediation, face to face with their god.

You may hear this objection raised against spiritual science from many directions. It indicates that in those very circles there is absolutely no understanding of what the spiritual needs of our time really are, since it is not important if a man imagines he can find the way to his god, but rather whether he actually can. What is really important is not at all the question of whether the human being imagines he has a conception of his god, but whether he really does have such a conception. From our point of view, we must ask what the conception is that those individuals really hold when they say, “We do not wish any mediation by other spirits but will ascend directly from our souls to our god.” What is the concept held by such men? Do they really have a conception of God when they speak of Him? When a man speaks of his god in a justifiable manner, does he conceive of what must be meant by the term God?

This is not the conception they hold, but rather something quite different. When we review all the concepts such individuals form of their god, what is really represented in such concepts? Nothing other than the being of an angel, and all those who say that they look up directly from their own souls to God are really looking only to an angel. If you examine all the descriptions given by such people, no matter how lofty they may seem, you will find that they describe nothing but an angel, and what they are saying is nothing more than to demand that one should conceive nothing higher under the term God than an angel. For example, what is called God in modern Protestantism, the God about whom there is so much talk among the protestants, is nothing other than one of the angels—nothing else whatever. The important fact is not whether a person imagines that he or she is finding the way to the highest God, but to what such a person really does find the way. Thus, in this manner, individuals find the way only to their own angel—I say to their own angel because that is important.

If we fix our attention first on the beings of the lowest hierarchies—archai (spirits of personality, as we have also named them), archangels and angels—then comes man, the animal kingdom, the plant kingdom and the mineral kingdom.

When we direct our attention to these beings who are relatively the lowest, we need only bear in mind what has already been explained in order to know that the archai, the spirits of personality, are also time spirits.They are the controlling forces for the entire temporal epoch; they are what lives as spirit in a temporal epoch. We live today in a different spiritual relationship from that of the ancient Greeks or Romans because we are controlled by a different time spirit, who is, of course, a most sublime being. Then we have, in turn, those beings whom we call archangels whose mission is to establish harmony among men on earth; thus they are also, in a certain sense, the leaders and guides of peoples. The angels, standing just above man, guide and lead him through the portals of death so that he has his angel by his side from death to a new birth and is lead by him again into a new life. The mission of the angels is to guide individual humans through repeated earthly lives.

Now we have come all the way down to man. In his earthly existence today, man remembers only his life in the physical body. The memory of angels extends much further, and it is only through the far greater extension of their memory that they can guide and direct man's repeated earthly lives. But the modern theologian does not even conceive the angel correctly because he has eliminated the angels' characteristic of guiding the individual through repeated earthly lives. Let us grasp the fact that it is only the archangels who are beings who control human relationships over long stretches of time. Then, if we also conceive of angels as beings who really control the life of the individual, we shall readily acknowledge that it is a concealed egoism that makes people wish to ascend directly to their god. Although they do not admit it, the truth is that what they wish to do is to ascend only to their own god, to their own angel.

This has immense practical significance and is most important because it bears within it a certain germ in that men speak of one god, but he is nothing but a phantasm. The truth is that, in surrendering to this phantasm, each speaks of his own god; that is, of his angel. As a result, in the course of time each human being comes to worship his own god, that is to say, his own angel. We already see how strong is the impulse of humans each to worship his own god. During modern times, the union of human beings with those gods who are common to all has become quite restricted. The emphasis that each places upon his own god has become most conspicuous. Humanity has been fragmented into bits and pieces. All that survives is merely the word god, which has a common sound for the peoples using the same language, but each individual conceives something different in connection with this one word; that is, his own angel. He does not even ascend to the archangel who guides society.

At the bottom of this lies a certain concealed egoism but people will not admit it. When we consider this, however, we see it is an important statement because a man really lives in an untruth when he denies that he looks up to his angel while declaring that he looks up to the one and only god. He lives in a nebulous conception; that is, an inner illusion, an inner maya, and this has important consequences. When we surrender ourselves to this inner illusion and to fantastic conceptions, we do not all change the spiritual realities that come about by virtue of our correct or incorrect conception. As a human being really looks up to his angel but does not admit this, believing on the contrary that he is looking up to God, while really not looking up even to an archangel, he deadens his soul by means of this untruthful conception. This stupefaction of the soul is everywhere present nowadays but, when the soul is stupefied, the consequences for human evolution are disastrous. This is so because the deadening of the soul brings about a suppression of the ego, a beclouding of the ego, and then other forces that ought not to work in the soul do actually slip in. That is to say, in place of the angel, whom the person at first wanted to revere but whom he wrongly names “God,” the luciferic angel slips in and it gradually comes about that the individual reveres not the angel, but the luciferic angel. Then, however, the steep incline is near that leads man downward because he is close to the utter denial of God; that is, the denial of his own angel, which is always connected with the denial of the true ego. I have shown you an example of this in the book by Leblais, Materialism and Spiritualism, where it is asserted that the cat has an ego just as a human being does, and where the author speaks of the “high priest of the dogs!”

Thus, we must understand that, from many points of view, the answer to the question: Who is to blame for the materialism of our time? must be: The religions are to blame, the religious sects. They darken the consciousness of man and put in the place of God an angel who is then replaced by a corresponding luciferic angel. The latter will soon lead the human being into materialism. This is the mysterious connection among proud egoistic religious sects who are unwilling to listen to anything that stands above the angelic level, but assert with boundless pride that they are speaking of God, whereas they are speaking only of an angel, and incompletely at that. In the final analysis, this incredible arrogance, which is often called humility, was bound to bring on materialism. When we bear this in mind, we see a highly significant connection; that is, through the false interpretation of one's angel as God, the inclination to materialism arises in the human soul. There is an unconscious egoism lying at the bottom of this that is expressed through the fact that the human being disdains to ascend to a knowledge of the spiritual world and hopes to find a direct connection with his god only out of himself. When you pay close attention to what I have here suggested, you will gain an insight into much that plays a part in the present. There is only one single way of avoiding misinterpretation of God and that is to acknowledge the spiritual hierarchies. We then know that the present religious denominations do not rise any higher than to the hierarchy of the angels.

As we consider this, we are standing more or less within the realm of what a person develops in conscious life, but much that lives in the human being is also unconscious, or not clearly conscious. Now we might say that the connection between an individual and his or her angel is a real one, but then so is one's connection with the hierarchy of the archangels and that of the archai. The misinterpretation of the angel, which is performed more or less consciously, leads also more or less consciously to a materialistic conception of the world, not in the case of the individual human being but gradually over a period of time. When we are talking about an individual's relation to his angel, we are still dealing in some way with conscious processes of the human soul. But in the relationship of the human being to the hierarchy of the archangels, we already stand in the midst of something of which man knows little; something of which he speaks a great deal at times but regarding which he knows almost nothing. Nowadays, to be sure, we have confessions directed not to the hierarchy of the archangels but frequently to one archangel—not a clearly expressed confession but the inclination of the feeling nature to one or another of the archangels. At least in one field this bore obvious fruit during the nineteenth century: in the rise of the idea of nationality. This idea is grounded in an unconscious desire to overlook the cooperation among the archangels and instead, be inclined to always embrace a single archangel. Something egoistic lies at the basis of this as is the case with man's inclination to a single angel, but here the egoism is of a social nature.

Now, we might well desire to describe what arises in connection with this social-egoistic inclination to an archangel, just as materialism arises consciously in connection with the misinterpretation of the angel. But here we walk on slippery ice and it is not possible to speak of it in our day.

Still more obscure are the relationships of the human being to the archai, the time spirits. These relationships are subliminal in nature. Human beings do stand at least in a sort of relationship to angels. Even though they do not admit it, yet, when they say, “I believe in God,” they admit this in the false way I have indicated. But if they at least desire to establish a relationship to the angels, their attempted relationship to the archangels in their feelings and emotions is not in tune with the spirit of our times. When they claim they have a certain connection by reason of their blood or something of the kind, this connection at the present time is false. This leads to false paths that I will not, cannot, describe today, but they are similar to the ones they encounter when they deal with the spirits of a time. People will embrace them in the forms in which the spirit of their own time presents itself to them. Just bear in mind how we endeavor by means of spiritual science to oppose this egoistic representation when we describe the consecutive periods of time with their special characteristics, letting them work upon us. By this, our hearts and souls may be broadened to extend over the entire evolution of the earth, indeed, over the entire cosmic evolution, attaining thereby, at least in our thoughts, a relation to the various time spirits. But people today will not have this. Much that has only been suggested would have to be described if we should wish to picture those false ways upon which men enter because of this egoism in reference to the spirit of the time. I have been able to give you from a work of fiction¹¹³ a dark picture, described in a remarkable fashion, of our immediate present. Such false paths as are there described are connected with this false relationship to the spirit of the time. But as we encounter these false paths in relation to the time spirit, we enter into a most important realm. When a human being who substitutes his angel for God passes from his angel to a luciferic angel, it is a confusion in belief, in acknowledgment of a world conception, which is, in a sense, individual. Next there may be a confusion of entire peoples; nevertheless, it remains an aberration among human beings in a certain way, and the consequences can always be blamed on human aberrations. But when we advance to the spirit of the time and fall into error in relation to it, we then collide with the cosmos in our errors. There is a mysterious relationship between errors related to the time spirit and the beginnings of what man brings down upon himself cosmically. A person disinclined to look up to anything above the angel sees nothing of this connection. What I am now saying let each of you receive as best you can. It is asserted from spiritual science and profound investigations, but I would have to speak for months if I wanted to place these investigations before you in detail.

The errors the human being perpetrates in relation to the spirit of the time clash with cosmic events and these cosmic events strike back. The result of their being brought into human life—at first, their beginnings—is decadence that extends even to the physical body, bringing diseases and mortality and all that is connected with them. Perhaps in a not too distant future humanity will be convinced that much that man performs on the physical plane, when it is of such a nature as to transgress even all the way to the time spirit, evokes destructive forces in earthly evolution whose influences extend even to illness and death. If you ask yourselves on the basis of insights you have acquired, whether much of what has been happening recently may not constitute a violation of the time spirit, you will be able to answer that these profound connections extending to illness and death introduce a compensation for all sorts of sins perpetrated against the time spirit.

We know perfectly well that the clever men of the present will, of course, only laugh when such things are asserted. They know, on the basis of their scientific view of the world, that it is mere nonsense, as they say, to suppose that what a human being does, what men do in their relationships, could cause events to occur in the elemental sphere. But the time is not far distant when men will believe this simply because they will be able to see it.

What is lacking in our age for a real view of the world, capable of supporting human life, is seriousness. It is for this reason that one of the first demands made upon those who enter spiritual science is to develop this seriousness in their view of the world and really to penetrate the course of human evolution a little. We have frequently emphasized the fact that the evolution of the world really acquires meaning only through the Mystery of Golgotha, and we have already introduced many considerations that revealed the Mystery of Golgotha in its deeply significant light. But our characterization must become ever more thorough if we wish to comprehend the complete significance of this event. The question may be asked how the human soul then really reaches Christ. It may be said that, since Christ is, of course, a Being higher than all the archai, the way to Christ must be found. The paths that are used today by the ordinary religious confessions do not lead to the Christ but at most to an angel, as we have seen. People may conduct themselves as they do today in the names of various angels or even archangels, if the luciferic beings have taken the place of the progressive beings. But one cannot so conduct oneself in the name of the Christ since it is an absolute impossibility for two human beings who are hostile to one another to confess the Christ. I think this is not difficult to see because it is self-evident. This is possible when a person utters the name, Christ, Christ, or Lord, Lord—as Christ indicated—and means only his or her own angel, but it is impossible when a person is really speaking of Christ. So the question may arise as to how, indeed, the soul comes to a path leading to the Christ. We may approach the solution to this problem in various ways and shall here enter upon a road we have come to in a natural way from many considerations.

People today know extremely little of the past. Least of all do they know why certain things have been handed down. At best, they know they have been handed down but they scarcely know why. Tradition reports, for example—this may be read in all sorts of esoteric books even including those on Freemasonry—that there were mysteries in ancient times. They were a secret institution in which the mysteries, as even the name suggests, contained secrets that were really so also in the external sense. That is, one who had found access to the mysteries was informed about certain things that he was obligated not to communicate except to those who, in turn, were associated with him in these mysteries; it was a stringent rule that these mystery communications should not be betrayed. It was one of the most punishable misdeeds should one utter a mystery secret within hearing distance of the uninitiated, but it was just as punishable an offense were one to listen who was not qualified to hear it. As long as the mysteries existed in the ancient sense, this rule was observed in the strictest way. Why was this? Why did it happen in this way?

You see, there is a good deal of talk today about the mysteries, especially on the part of people who utter all sorts of pretty words and who wish to whine a little through what they say. Especially where there is much talk about these things without the necessary will to understand much, as is frequently the case among the Masons, a great deal of nonsense is practiced; people talk superficially about these things without knowing too much. They do not notice whether these things are discussed on the basis of facts or whether the talk is nothing but words. We may have the most astonishing experiences in connection with these things, which I do not wish in the least to criticize or rebuke, but the matter is too serious to be left without some mention of it. For instance, the following may occur. Someone or other is a member of one of the societies that are called by all kinds of fraternal names and claim to be protectors of the mysteries. Such a person—and I am telling you facts—comes to you and asks for information about something seemingly of interest to him—at least, in words—but which he can little understand. Later, it is reported that he has been making speeches here and there about these things and that what he has said has been more or less worthless. To these very miseducated persons who have been spoiled by certain occult brotherhoods, it is most futile of all to speak because they do not enter into what is really important. Only in this way could it recently happen, for example, that a book was published by a well-known lecturer and writer, a free thinker regarding the secrets of Freemasonry, that naturally contains nothing whatever but the shallowest stuff. This nonsense is taken seriously even by those who belong to so-called occult brotherhoods.

Now we will bring to mind a real characteristic in connection with the practices of the mysteries that has grown from the evolution of humanity. I have frequently stressed the fact that humanity has changed in the course of earthly evolution and that an important incision occurred in this evolution at the time when Christ passed through the Mystery of Golgotha. If we wish to consider a vitally important characteristic of this evolution along with others we have already mentioned, we must say that, when we go back beyond the Greco-Latin period and especially if we should pass beyond the fourth century before Christ all the way into the fifth, sixth and seventh centuries—we might even remain within the Greco-Latin but we should find more if we entered into the Egypto-Chaldean or even passed all the way to the Persian—we find everywhere that what was uttered by men had an entirely different significance for the rest of mankind from what it possessed, for example, even in the seventh and eighth centuries after the Mystery of Golgotha. The words that one person spoke to another had an entirely different meaning during the time when the ancient atavistic characteristics of the soul, leading all the way even to atavistic clairvoyance, were still present from what it had later, even today. At that time the word possessed, by reason of its inner power, a sort of suggestive quality; there dwelt in it much inherited divine-spiritual power. When the human being spoke, his angel also spoke in a certain way from the higher hierarchies.

From this fact you can imagine that oral communications in those ancient times were something wholly unlike those of our day. Even if we knew all these mysteries, it would be impossible for us to express ourselves now in words as it was possible in ancient times because in speaking with words we must speak with what they have become through language. Indeed, in words we have conventional signs. We can no longer go to the human being and, with the same power with which one could still speak of Christ in the third, fourth, or fifth centuries, cause a gentle tremor that was a healing force to pass through his soul by means of the words, “Thine angel holds thee dear.” That can no longer be done today; words have lost their ancient suggestive quality, their power. When human beings spoke to one another in ancient times, the power of human fellowship streamed from soul to soul. Just as we breathe the same air when we sit together in a hall, so did a spiritual power of what they were in common live in what human beings said to one another. As evolution has advanced, this has been lost. The word has been rendered ever less divine.

If you let your spiritual eye dwell upon this truth, you will be able to say that there might have been certain combinations of words, certain word formulas, that had a greater effect than others that were in general oral use. Such word formulas, possessing a power far surpassing that of other words, were communicated in the mysteries. Because these formulas gave the person who knew them a lofty power over other humans, you can now understand that they could not be disclosed or misused. It is an absolute fact that when an ancient Hebrew temple priest uttered in the right way what was ordinarily called the Word, but which was a certain combination of sounds, it then came about that, since in ancient times the force lay in this combination of sounds, a different world surrounded the human beings to whom he spoke; that is, in a spiritual sense, but this spirituality was real.

You can understand, therefore, that it was not only a criminal act to speak the mystery formulas to one to whom they should not be spoken since a certain domination was thus exercised over him that was unjustifiable, but it was also frowned upon to listen because a person thus exposed himself to the danger of being given over completely into the power of the other person. These things are not so abstract as certain persons wish to represent them; they are concrete and real. It is the times that have changed and it is necessary to pay attention to this. Since the Mystery of Golgotha, words no longer possess this significance; otherwise, as you can easily see, real freedom could not have arisen among human beings; in a way, their souls would have remained nothing but the product of speech. Words had to lose this inner force. But another power then entered into earthly evolution that could gradually return to men what originally came from words if only they should find the right relationship to it. The people of ancient times learned to think from their words, and there were no other thoughts in ancient times than those that came from words. But the power of thoughts could come from words only if they were of the character I have described. In later times this power was no longer present. But then He came, that Being who could again restore this force to thoughts if they were filled with Him, that Being who could say, “I am the Word.” This is the Christ. But men must first find the way to make Christ live in their souls. The Christ is there. We know that since the time of the Mystery of Golgotha He is a real power. Now, while we are speaking about karma, we also want to show how He has a relationship to it. An angel enters into relationship with the single man alone, but the Christ can have a far higher significance than even an archangel since He not only united men here on earth in accordance with the time spirit but also unites the living with the dead; in other words, He unites those souls who are here organized in their bodies and also those who have already passed through the portal of death. We must learn, however, to understand a little better how the Christ can be found in the spirit of our times; that is, how a way to Him can be found, since we began with the question, “How can the human being find a way to the Christ today?”

Above all other things, it is necessary that man should once more rise above the egoistic habit of living only in his own soul. A word of truth in the Gospels—and how many words that we read in the Gospels are not taken according to their true meaning because they do not please us—a word of truth in the Gospels is, “Where two or three are gathered in My name, there am I in the midst of them.”¹¹⁴ The spirit of vain mysticism that says, “The Christ shall be born in my soul,” is not the spirit of Christianity; that spirit declares, “Where two or three are gathered in My name, there am I in the midst of them.” However, in order to explain the entire spirit of this saying in connection with repeated earthly lives, as we wish to do in these reflections, and also in connection with the vocational life of a human being today, I must discuss something especially characteristic of our age. We must learn to rise above the egoistic limitation within our human nature. In a sense applicable to our time, we must rise above this by learning once again to know and think of the cosmos with which the human being is related and from which he is born by learning to think of it in relation to man.

Do you believe that today's science is capable of thinking of the cosmos in relation to man? Recall the assertion of Hermann Grimm that I have quoted even in public lectures, “Natural scientists conceive of a sort of mechanism in which the human being cannot possibly exist.”¹¹⁵ It is entirely impossible today for the scientific view of the world for one to think of man in relation to the cosmos. This cannot be done unless we first learn to view things concretely. Someone constructs a machine today and believes that nothing further has really happened than the actual construction or what will be brought about by means of it. But to give oneself up to such a belief means to establish what may be called negative superstition, and it is most widespread. Superstition is the belief in spirits when none exist, but a person may also express a disbelief in spirits when they are present, and this is negative superstition. Humanity abandons itself completely to this negative superstition without really knowing it because it is not yet accustomed to think of the things that enter human evolution as being cosmically interrelated and under a moral point of view. They are considered only as a mechanism.

Let us select a single example but one that is characteristic of our age and similar to much else that dominates our external life; that is, the steam engine. What a role is played today by the steam engine! Just think for a moment of how many things would not exist if there were no steam engine. I will not say that everything men have must be produced by it, but much is brought about by this machine that is in accord with the true spirit of the age.

The steam engine was really not produced until the eighteenth century. What existed before that time constituted nothing more than impractical experiments. In other words, we may say that the enormously significant steam engine that is used universally today was first made applicable in 1719 by Newcomen¹¹⁶ and then later, in 1762, by Watt.¹¹⁷ We can speak of these two as the originators of it, at least in the sense in which today we speak of it and everything connected with it.

Now, what makes it possible for us to have steam engines, which are by no means old? What is the basis of this possibility? You see, the year 1769—I shall now make an assertion that will seem extremely curious to everyone who thinks scientifically—when Watt first made the steam engine useful, was a year by no means far removed from Goethe's conception of the Faust. Although they lie far apart, perhaps we might discover in our reflections curious interrelationships between this steam engine and the conception of Goethe's Faust. But we must first survey in thought much that is connected with the introduction of the steam engine into human evolution. On what principle does the steam engine actually rest? It really rests on the possibility of creating space void of air, or occupied by little of it. The entire possibility of making steam engines rests on the creation and use of a vacuum. In ancient times men spoke of the horror vacui, the horror of a vacuum. Something objective was indicated thereby. It meant that space wants always to be filled with something; that something empty could really not be produced; that nature had a certain horror of a vacuum. First, the belief in the horror of a vacuum had to disappear. Secondly, the possibility had to be established that space containing little air or being almost void of air, could be created. Only then was it possible to consider the use of steam engines. The air had to be eliminated from certain spaces. It is not possible through a mechanical consideration to attain to a new cosmic, moral conception in contrast with the ancient cosmic and moral conception of the horror vacui. But what really happens when we create a space containing little or no air with the purpose of placing what is thus brought about in the service of human evolution?

The ancient Biblical narrative declares that Jahve breathed the living breath, the air, into man, and he became thereby a living soul. Air had to be introduced into man in order for him to become what he ought as an earthly human being. For many hundreds and even thousands of years, man made use of only that rarefaction and condensation of air that occurred automatically in a cosmic connection. Then came the modern age when man undertook to rarefy the air, to put away what Jahve had put in, to work in opposition to the manner in which Jahve can work in placing humans on the earth. What really happens when man makes use of space containing little air, that is, drives air out of space? Here opposition occurs against Jahve. You may now easily think that, whereas Jahve streams into man through air, man drives Jahve out when he creates a space containing rarefied air. When the steam engine is created in this way, Ahriman gains the possibility of establishing himself as a demon even in the very physical entity. In constructing steam engines, the condition is created for the incarnation of demons. If anyone is unwilling to believe in them, he need not do so; that is negative superstition. Positive superstition consists in seeing spirits where there are none; negative superstition consists in denying spirits where they are. In steam engines ahrimanic demons are actually brought even into a physical object. That is, while the cosmos has descended with its spiritual element through what has been poured into human evolution, the spirit of the cosmos is driven out through what is created in the form of demons. That is to say, this new, important and wonderful advance has brought about not only a demonology, but also a demon magic that frequently imbues modern technology.

Many things, and here again I make a somewhat paradoxical statement, become manifest when we learn rightly to read what is often considered least significant. After all, this (here the letter i was first written on the blackboard without a dot, and later a dot was placed over it) is the principal part even of the material substance of this letter, but only the dot makes it the letter i. Consider how much less this dot contains than the other part even though it is the dot that makes the letter. The person who clings only to the material element in the evolution of humanity will also frequently see even in the material only what contains a hundred times as much as the dot and will fail entirely to see the dot. But one who observes more closely, who does not merely stare at the phenomena but reads them, will often learn to read things in the right way when a delicate suggestion is made. It is astonishing that in a biography of James Watt you will find mention of the following fact; I shall refer to it in a way that will seem utterly insane to every modern and intelligent person. But of course, you yourselves must first understand the interpretation of this fact. Watt could not at first accomplish what he intended through his invention, his steam engine. You see, its development stretched from 1712 to 1769. When once a man has invented something, others, of course, imitate it again and again. Thus much was constructed between these two dates. When Watt had finally made his machine really workable by means of other improvements, he had used a contrivance in it for which someone else held a patent; because of this, he could not proceed until he had thought out something different to replace it. He then discovered what he needed in a strange way. He was living, of course, in an age in which the Copernican view of the world had long been held, which I have characterized as something suitable for the spirit of our age alone. It actually occurred to him to construct his mobile apparatus in such a way that he could call it the “movement of the sun and the planets.” He spoke of it thus because he was really guided by what is conceived in the Copernican system as the revolution of the planets around the sun. He had actually brought down and concealed within the steam engine what had been learned in the modern age as the movement of the heavenly bodies.

Now, bear in mind what I recently explained as something that will happen but which is at present only in its beginnings; that is, that delicate vibrations will accumulate and tremendous effects will thus be produced. Thank God, it has not yet been achieved! But the beginning lies in the fact that the movement of the sun and the planets is copied. Since the movements of the sun and the planets possess a profound significance for our earth when they radiate inward, do you believe that they possess no significance when we copy them here in miniature and cause them to radiate outward again into cosmic space? What then happens has profound significance for the cosmos. Here you see directly how even those vibrations I spoke of are now added to the demon through which he can unfold his activity outward into cosmic space.

Of course, no one should suppose that what I have just said indicates that steam engines should be done away with. In that case one would have also to do away with a good deal more because they are by no means the most demoniacal. Whenever electricity is used—and much else besides—there is far more of demon magic because this operates with entirely different forces having an entirely different significance for the cosmos. Obviously, anyone who understands spiritual science will realize quite clearly that these things should not be done away with, that we cannot be reactionary or conservative in the sense that we must be opposed to progress. Indeed, the demon magic signifies progress, and the earth will continue to make more and more progress. Developments in the world soon will make it possible to produce immense effects ranging outward into the universe. Doing away with these things or condemning them is not what we are after because they are obviously justified. But what must be borne in mind is that since they must appear on the one side in the course of human progress, counter forces must be created on the other to reestablish a balance. Counter forces must be created. They must bring about a balance that can be created only if humanity again comes to understand the Christ principle, if humanity finds the way to Christ. For a time humanity has been led away from the Christ. Even those who call themselves the official representatives of the Christ seek an angel instead of Him. But the way the soul must take to the Christ must be found. Just as we work all the way to the physical stars and into the cosmos by means of the demons of the machines, so must we find the way spiritually into the worlds in which human beings live between death and a new birth where the beings of the higher hierarchies are to be found. What I am now alluding to is connected with what I have already explained. Human beings enter more and more into a vocational karma on the one side, as I have explained, and from the other this vocational karma must be counteracted by an understanding of the spiritual world, which in turn can prepare them to find a way to Christ.

We will speak further of these things tomorrow.

• 113. Albert Steffen, Der rechte Liebhaber des Schicksals [The True Lover of Destiny].
• 114. Matthew 18:20.
• 115. Grimm made this statement in the 23rd “Goethe“ lecture with reference to the Laplace-Kant fantasy of the origin and past destruction of the earth.
• 116. In 1711, the English inventor Thomas Newcomen (1663–1729), together with this associate Cowley, succeeded in constructing an atmospheric steam engine that could be used for practical purposes in 1712.
• 117. The Scottish inventor James Watt (1736–1819) was at first unable to utilize for his steam engine the already well known mechanism of the crankshaft and connecting rod because it had already been patented by someone else. However, he circumvented the problem by utilizing the so-called solar and planetary rotary motion.

From our Studies of such an impulse in human life as is contained in man's calling or vocation and in all that is connected with it, you will have seen how difficult it is to make these matters clear. For in effect, so many things are here involved. We must bear in mind that all that is introduced into our life through the law of Destiny or Karma depends on countless factors. To this, indeed, the manifold nature of human life is due. In describing certain human aspects of our life's destiny by the word ‘calling’ or ‘vocation’ one remark must perhaps be made, namely this: We ought not to confuse what we may describe as man's calling or vocation with what is commonly spoken of as his office or position in the widest sense of the term. For it goes without saying, much confusion would arise, if, having in mind what one man or another represents in his official position, we applied to this the points of view which have here been brought to bear on the vocational life. Frequently, though by no means always, man has to pursue his vocation in some official position, and many an extraneous factor comes into play at this point in human life, mingling other Karmic threads with that one which we may call the ‘Karma of vocation.’ We are living in a time which is slowly undergoing a certain transformation. Nevertheless, in our time, the aspects we are here outlining for the ‘Karma of vocation’ are by no means exclusively predominant in placing a man into this or that position in life. As you are well aware, the Karma of vocation is still cut across in many ways by the Karma of classes, social castes, etc. Within such groupings, ambitions, vanities, the prejudices of himself and other people, and many other factors too, help to determine how a man is placed in his official post. All these things, entering into the Karma of vocation as extraneous factors, make it possible for Ahrimanic influences constantly to interfere with the true course of human activity. A man who has been placed at a certain post in life—who has become a Cabinet Minister for instance, or a Privy Councillor or the like (through circumstances which are well enough known, and need not be gone into here)—such a man need not by any means have the corresponding vocation. He can occupy a high position and yet his vocation may only be that of a ‘pen-pusher’—perhaps not even that. Nor must you imagine that the position then remains unoccupied. That is just the peculiarity of our time. In its materialistic interpretation of the just foundations of Darwinism, it has evolved such a theory of life as the ‘Selection of the Fittest,’ which is now being criticised so vehemently by Haeckel's pupil, Oskar Hertwig. (Our standpoint need not be that of the pessimist who adversely judges his own time and constantly refers back to the ‘good old days.’ We simply take our stand on the real facts.) While on the one hand the people of this age pride themselves on the ‘Selection of the Fittest,’ this age in its reality is dominated by the very opposite tendency—that of selecting the worst, the un-fittest, for the very posts in life which one would think the most important. Bitter as it may be for our time to hear it, this truth would be admitted, were it not for the fact that our time is impressed with a far-reaching belief in authority, combined with the greatest possible opportunism and slackness. I say again, it is a bitter truth, which would be recognised were it not for the prevalence of what is called ‘public opinion.’ (Public opinions, according to a 19th century philosopher, are private stupidities.) We should recognise the fact to which I here refer, were we not so much impressed by the public opinions with which we are fed to-day from such unclean sources. On this we must be clear, our age needs above all to be educated to a more intense grasp of life. The prevalent one-sidedness—the selection of the un-fittest—must be recognised for what it is, albeit these ‘un-fittest’ are overwhelmed with adulation by the aforesaid ‘public opinion.’

The offices are occupied, in fact, only too frequently by Ahriman-Mephistopheles. And you may well see from the further course of Goethe's Faust how Mephistopheles fulfils his office. Not until the end of his life does it become possible for Faust to free himself from Mephistopheles. Faust comes to the imperial court. He even makes an invention—most important for the last few centuries. He invents paper-money. Mephistopheles is the real inventor. Afterwards, Faust is conducted into the world of classical antiquity by Homunculus. Homunculus himself, once more, is brought into being with Mephistopheles' assistance. Faust even becomes a military commander and conducts wars. But from Goethe's manner of description in this act especially, we see that it is really Mephistopheles who conducts them. Only at the very end do we see Faust gradually free himself from Mephistopheles.

Though Faust is roaming through the world without any definite position—having vacated his professorship—nevertheless, we must admit, the whole way in which Mephistopheles stands at his side is not unlike the way the Mephistophelean forces frequently play into the life of mankind to-day.

That is the one thing which must be borne in mind, but there is another thing as well. It is by no means easy rightly to discover in human nature what it is that really works in Karmic evolution. Here, too, the development of natural science has reached a point, which must be attained once more by spiritual-scientific study.

Notably when it tries to enter into the life of the soul, the natural-scientific way of thought makes the most ghastly errors. Witness the rise to-day of a mistaken school of science, which ventures to approach the human life of soul, studying it in the spirit of mere natural science. This school of thought admits that the life of the soul does not merely take its course as it appears to man's present consciousness. It admits that much is there beneath the threshold of consciousness—or as they say, in the unconscious or subconscious—beating-up into the conscious life.

In former lectures we have mentioned specific things which are truly there in the subconscious, and surge up into consciousness like the clouds of smoke which arise in the Solfatara country when one sets a light to a piece of paper. Much indeed is present down below in depths of consciousness.

So we may say: There are those today, who, wishing to pursue a science of the soul, already divine the fact that dark unconscious faculties of soul—and failings of soul—must be included for any true explanation. But as these schools will not yet admit a comprehensive spiritual-scientific world-conception, they can only bring to light mistaken notions. Those who take this standpoint of a purely natural-scientific psychology, observe a human life,—how it has evolved. They have indeed departed from the belief that what a soul feels and wills, wherewith it is happy or unhappy, filled with joy or grief, depends only on what the soul itself has preserved in the immediate consciousness. So now they try to catechise the soul. Somehow they try to get out of human souls the joys and pains, the disappointments of life which they have some time undergone and in their every-day power of thought have forgotten. What is forgotten, so these theorists declare, has not therefore vanished. It is still burrowing on in the subconsciousness.

Cravings, above all, are burrowing in the subconsciousness—cravings which at some earlier time of life remained unsatisfied or were repressed. Take a concrete instance—it is a woman in her 30th year. At the age of 16 she fell in love. She evolved a strongly erotic craving (so says this school of science), but this craving, if she had given herself up to it—if it had been fulfilled—would have led into some bye-way of life. Influenced by education, by the exhortation of her parents, she repressed it. To put it tritely, she ‘swallowed it down’ in her soul's life. Then she lived on. Fourteen years have passed. Perhaps she has married meantime according to her station. For her daily thoughts and feelings it is long forgotten. But the forgotten has by no means disappeared. The soul is not exhaustively contained in what it knows. In the underlying levels of consciousness the thing is still there, and presently it finds expression. For though the lady in her outer life is happy, she suffers from an indefinable, pessimistic leaning, a partial weariness of life or something similar. She is, as they say, ‘nervous,’ neurasthenic, or the like.

Now they seek to introduce this kind of psychology into medical science. They try to cure such souls by catechising them. Such experiences, they say, abiding in the hidden depths of the soul's life and for the surface consciousness apparently forgotten, must be drawn forth. If this be done—if under the influence of a good catechiser (who must of course, after the prevailing notions of to-day, be a physician) the patient gets to grips with the thing—then it will all grow better.

Cures are indeed effected in this manner. Often indeed they are more or less real cures, though in the majority of cases they will prove to be only semblances of cures. (We can explain how this is on some other occasion.)

That is one kind of thing they seek for, down in the depths of the soul's life. Here is another: It is a man of 35 or 40, suffering from a certain weariness of life, a morbid indecision. He does not know why, and the people around him do not know why. He knows it least of all. One who busies himself with the aforesaid ‘science of the soul,’ will try in this case too, to rummage in the forgotten though not vanished depths of the inner life, and will elicit the fact that in his 15th, 16th or 17th year, may be, the man had this or that plan in life, which plan fell through. He was obliged to turn to another plan of life—not according to the one he cherished. In all that he daily feels and thinks and wills, he has apparently been reconciled to the change. But what a man consciously feels and thinks and wills is not the entire life of the soul. In hidden depths the disappointed plan lives on as a real force.

Once more, these people believe that they can effect a cure by catechising and bringing the disappointment to the surface, giving the man an opportunity to discuss the whole matter with his catechiser.

But there are many other things besides, which they believe are resting there in the soul's depths without man's consciousness being aware of it. In short, they have perceived the fact that consciousness is a small circle and the soul's life a far larger circle of which the consciousness comprises only a little part. Not only so, they also look in the very depths of the soul's life for something else which is not of the soul—which, it appears, a theologian recently described—with questionable taste—as ‘the animal slime at the bottom of the soul.’ Thus they find disappointments, suppressed craving's, broken plans of life and finally the ‘animal slime at the very bottom of the soul,’ which means: all that is rooted in life, coming, so to speak, from flesh and blood, from the hidden animal nature, and rising from the soul's foundation in an unconscious way (for the consciousness would naturally rebel against it and does indeed rebel).

There is of course some truth in this theory of the ‘animal slime.’ We often see it happening in life:—Consciousness says to itself, ‘I want nothing more; I want to discover this or that. Therefore I turn to this or that person.’ But the ‘animal slime’ is really at work, for it may well be animal cravings which are only camouflaged and masked by what the consciousness declares.

Moreover this school of science (‘science,’ I say, with a grain of salt) has conjectured that in these same unconscious regions we shall also find what comes from the individual's connection with race and nation, with all manner of historic residues which play their part in the human soul unconsciously, while consciousness behaves quite differently. In view of what is now surging through the world, we cannot even deny that these things are apparently confirmed by multitudinous examples. For who will fail to see how many a man declares by word of mouth lofty ideals of ‘right and freedom for the nations,’ while in his soul's reality that alone is active, which, stirring the slime in the soul's depths, arises out of such connections as the Psycho-analyst would analyse—or pretend to analyse—in the above directions.

Moreover, the theologians among the Psycho-analysts especially, include in the subconscious regions of the soul's life the ‘demonic’ element which, they allege, arises from still more hidden depths—from the mysterious depth of the ‘irrational.’ I am unaware how the natural scientists and the theologians among Psycho-analysts come to terms with one another. But the latter class too undoubtedly exists, and they especially are fond of saying that unknown demons are at work in the subconscious in the human soul, so as to make men Gnostics for example, or Theosophists. ‘Psycho-analyse the soul and penetrate to the foundations where the primeval slime resides and you will find it. Gnosis is a demonic teaching, likewise Psycho-analysis’ ... no, I beg your pardon, not Psycho-analysis. Psychoanalysis, according to these men and women (for ladies, too, are taking part in these things) Psycho-analysis is not included in the black list, but Theosophy and other things.

I do not wish to enter now into any detailed criticism of Psycho-analysis. I only wish to have pointed out that in the Psycho-analytic school we have the evidence, how modern research is driven to observe what works and weaves beneath the conscious portions of the soul. But the prevailing scientific prejudices can only result in the most wrong conclusions on these matters. Meanwhile these people are quite unwilling to consider the investigations of Spiritual Science. Consequently they will not discover how impossible it is truly to analyse what they find in the soul's life, so long as they are unaware that man's existence takes its course in repeated lives on Earth. For in their Psycho-analysis they try to explain, what is there at the bottom of the soul, out of one Earth-life only. No wonder they are then obliged to place it frequently in a distorted light.

For example, suppose we find disappointed plans of life, deep down within the soul. We ought first to consider what kind of meaning this wrecking of a plan in life may have for the human being's existence as a whole, which goes on through repeated lives on Earth. Then perhaps we shall discover that there are also working in the man's subconsciousness certain aspects of his life, which, by a true working of destiny, have prevented the fulfilment of his plan. And then we shall observe that the disappointed plan, which is still there in the soul's depths, is not merely destined to make the man ill in this incarnation, but to be carried through the gate of death when this life is at an end, and to become a potent force in the life between death and new birth. For only in the next life will it play its proper part. It may indeed be necessary for such a broken plan of life to be preserved and nurtured to begin with, in the depths of the soul, so that it may be strengthened and enhanced. Then between death and a new birth it will be able to rise to its true stature, till in the next life on Earth it assumes its predestined form, which, on account of other qualities within the soul, it was not able to assume in this life.

Then as to the so-called ‘animal slime at the bottom of the soul's life’ (though, as I said, the expression is by no means in good taste), undoubtedly such a thing is there. But I beg you to remember what I have explained, of the relation between the head of man and the remainder of his organism. The latter is in many respects connected with man's earthly life, his present incarnation, while the head is the result of former planes of evolution of the Earth itself, and is, moreover, related to the man's former incarnations. If you consider this, then you will understand how many things are working upward from the remainder of the organism (by virtue of the part it plays in the whole karmic connection)—things which are at a different stage of maturity than that which comes from the human head and from the nervous system. But the Psycho-analyst, who to begin with only ‘analyses’ the ‘slime,’ will go completely wrong. Analysing this ‘animal slime,’ as they call it, he is like a man who wants to know what kind of corn will grow on a given soil. He analyses the soil. He digs and finds a certain manure, with which the field was manured. He says, Now I know the manure, and out of this the corn will presently spring forth. But the corn does not grow from the manure, albeit the manure is necessary. The point is, what is imbedded in the basic slime; for that which is imbedded in it is generally destined to work on through the gate of death, into the next evolution on the Earth. It is not a question of investigating the animal slime itself. The point is, what is imbedded in it as a real ‘seed of the soul.’

Psycho-Analysis, so called, gives ample opportunity to observe how perilous are the prejudices of the present time. True, it is entering a realm to which the thought of our time is tending. For the soul can no longer rest satisfied with what the surface experience of consciousness provides. So do the men of our time find themselves driven to the very quarters where they should indeed investigate; but as they cannot understand spiritual science they have no guiding lines for such investigation. Therefore they rummage about in the most clumsy way in these realms which are assigned to them by their profession, or by their own agitations. They put everything in the wrong place, not knowing how to put in it the right. For this they could only do, if they were able to follow up the real Karmic threads as I have tried to indicate them now, in the one case and in the other. Above all when Psychoanalysis begins to burrow in the elemental realms, it proves itself appallingly unsound.

Nevertheless, the desire to pursue the continuous thread of destiny into its finer and more intimate ramifications is important. That which goes on in the conscious life of a man's soul, from the time he awakens until he falls asleep again, reveals very little of the Karmic stream which works on and on through his incarnations. What we experience consciously in waking life largely belongs to the present incarnation, and it is good so. For in the present incarnation man should be healthy and efficient. On the other hand, much of what is carried through the gate of death—as a seed which grows out of our experiences and trials and faculties acquired during the present life—plays a great part in our life from our falling asleep to our awakening, and very largely finds its way into our dreams. We must only be able to estimate the dream-formations truly. We say, Dreams are reminiscences,—and so they often are. But in the stream of our Karma they do not work in a simple and straightforward way. In their inherent forces they often signify the opposite of what appears upon the surface. Let me give you an example from literature to explain what I now mean.

Vischer, the aestheticist, tells a pretty little story in his book, Auch Einer. I quote it here because I am now speaking in a wider sense of the vocational life and all that is connected with it. Vischer relates a conversation between a father and his son. They are going for a walk together, and after the father has asked him many things the boy tells the following story: ‘Teacher told us one should always find out what kind of a job a man has. A man should have a proper occupation. By that you can recognise whether he is a sound and good man altogether.’ ‘Oh,’ said the father. ‘Yes, and after teacher had told us that in school, I dreamt I was walking past yonder lake, and in the dream I asked the lake what kind of a job it had. And the lake said: My job is to be wet.’ ‘Hm,’ said the father.

A witty story, revealing some knowledge of life in him who thought it out. The father said ‘Hm’ because he did not wish to spoil the boy. He did not wish to tell him what nonsense his teacher had been talking. No doubt he kept his thoughts to himself. He should have enlightened his son more wisely than the teacher. He should have said, One must not pass judgments in such a superficial way, for it may well be that one's judgment of what constitutes a ‘decent and proper occupation’ is mistaken, and one will thus be led to misjudge one's fellow-men. Or again, the man's career might somehow have been marred. In short, the father should have instructed the son. But in this case he did not need to do so. For in the young human being the dream can still work helpfully. The dream, which in this instance came to the boy's consciousness, is there as a real inner force, in place of such instruction. In the sub-consciousness the dream is working. And it works in such a way as to expunge from the soul the nonsense which the teacher created by his foolish teaching. This explains the forming of the dream in the boy's sub-consciousness, which is wiser than the surface consciousness. It spreads an atmosphere of laughable absurdity over the teacher's foolish exhortations. The lake says, ‘It is my job to be wet.’ That will work wholesomely. It will drive away the noxious effects to which such teaching might otherwise give rise.

In this case the dream is indeed a reminiscence; it follows in the very next night. But at the same time it is a corrector of life. Indeed the life of the astral body frequently works in this way. Beside the relics of what is there in the soul from the experiences of life, we should frequently find this factor. Especially where a mistaken education is at work, we can frequently detect in the sub-conscious forces of the soul this ‘corrector,’ who often works even in the same incarnation, especially in young human beings. But above all, this corrector is carried through the gate of death and there works on. There is really a kind of self-corrector in the human being. This must be borne in mind.

With all these things I only want to point out how much there is in the soul of man, pressing on from one incarnation to another. There is a whole complex of forces, working across from one incarnation to another. We must now consider what is the relation between this complex of forces and the human being of the present, inasmuch as his life continues between birth and death.

In this respect man is really a four-stringed instrument, on which the above-named ‘complex of Karmic forces’ plays. Physical body, etheric body, astral body and Ego are the four strings, and Karma plays on them. According as the one or the other string is played on more or less intensely by the bow of Karma (if we may retain this analogy of the violin which also has four strings), so does the individual life arise. It may be more the etheric body or the astral body, or the etheric and the astral together, or the physical and the astral together, or the physical body and the Ego. In the most manifold ways, the four strings of human life can play together. Therefore it is so difficult if we desire to speak not in general and vague abstractions but in reality. It is so hard to decipher the several melodies of a man's life, for we can only decipher them if we are able to behold how the fiddle-bow of Karma plays on the four strings of Man.

Consider the human being in those years of life when the physical body and especially the etheric body are developing (as indicated in my little book Education of the Child in the Light of Anthroposophy)—from the seventh to the fourteenth year—all these things are approximate. During this time we shall find certain peculiarities emerging, which distinguish this period of life especially. Certain things, we shall observe, are in a way consolidated during this time. True, many of these things already emerge in the first seven years of life—for all these things merge into one another. But it is only between the seventh and about the fourteenth year that we can observe it deeply and accurately. Certain inner characteristics become consolidated in the growing human being, expressing themselves through the corporeality, through the whole conduct and appearance as it expresses itself in the tenure of the body, in the gestures, in the behaviour as a whole. What is thus consolidated (not all, but a great part of it) causing the human being to be short and thickset, or to have shorter or longer fingers, or to tread in a certain way—with a firm step in one case, tripping it lightly in another (to describe the radical contrasts)—in short, all that is connected with the bodily aspect of deportment, is here intended. As I said, not all, but a great part of what thus appears in the growing human being comes from his Karma. It is the effect of his vocation in the former life on Earth. People who do not observe what I have now said, often make a great mistake, especially when they try to be clever, observing the child's behaviour, and wishing somehow to determine his occupation in this life from the way he deports himself. In this way it is easy to make the mistake of wishing to place him into a similar vocation to what he had in his preceding life on Earth. And that would not be wholesome for him. What we observe in this period of life are the effects of the former incarnation; and when this period is at an end, or even before (as I said, these things merge into one another), the astral body emerges in a very peculiar way, and reacts on what has been developing hitherto. Once we are aware of these facts as derived from spiritual science, we can observe them even outwardly on the physical plane. The astral body reacts. According to quite other Karmic forces, it transmutes that which resulted from the pure ‘Karma of vocation’ between the seventh and fourteenth year. Thus there are two forces in the human being in conflict with one another. The one set of forces mould and form him; these arise more from the etheric body. The others, counteracting and partly paralysing the former, come more from the astral body. Through these latter forces, man is impelled to transform what was stamped upon him by his vocational Karma of the former incarnation. We may say therefore: The working of the etheric body is formative. (All that appears as gesture, posture and deportment in the physical body comes from the etheric.) The working of the astral body is transformative. And in the interplay of the two forces, which are very decidedly in conflict with one another, much of the working of the Karma of vocation finds expression.

This, however, is woven together with other Karmic streams. For we must also bear in mind the physical body. As to the physical body, it is especially important to observe in the first epoch of life how the human being places himself through his Karma into the world. The kind of physical body we have depends on this. For by our Karma we place ourselves into a certain family, belonging to a certain nation and so forth. Thus we get quite a definite kind of body. But not only so. Think how much the course of our life depends on the situation into which we place ourselves, in that we enter a certain family. This already gives the starting-point of infinitely much in our life.

In effect, notably in the first seven years of life, when the physical body is developing, forces are working in (or rather, about) the physical body—forces which come not from the vocational aspect of our former incarnation, but from the way in which we lived with other human beings. In our former incarnation we stood in this or that relation to this or that human being. (I mean now, not in a particular part of our life—for that belongs to a different chapter—but throughout our life.) All this we assimilate. We carry it through the gate of death, and through these forces we bring ourselves once more into a certain family, a certain situation or set of circumstances. Thus we may say: That which places our physical body into life and works on through our physical body—that is what shapes the situations of our life. (It goes on working, of course, through our succeeding lives.) And now it receives a counter-force through the Ego. The Ego works so to annul the given situations of our life. It battles against all that determines our circumstances. Thus we may say: The physical body works so to create life's situation; and the Ego works to re-create it. In the working together of these two-battling one with another—another stream of Karma enters our life. For? there is always present in man on the one hand what strives to maintain him in a certain situation, and on the other, what strives to lift him out of it. Thus I would say, primitively speaking, 1 and 4, and 2 and 3, work upon one another. (See the diagram at the end.) And in manifold other ways the four strings play together. The way we come into connection with fresh human beings in a given life according to our Karma, depends on 1 and 4 and their connections. And this leads back in turn to our relationships of life in former lives. The way we find our connections in calling, work and occupation depends on 2 and 3 and on their mutual interplay.

To begin with I beg you to consider these things well. We shall then continue in the next lecture.

You will have seen how intricate are the deeper problems of destiny in human life. The fact is brought home to us when we attempt to approach them by the paths which spiritual science opens out.

Many another thing will yet be necessary to enable the man of the present time to enter rightly into these questions, and thus to lead him to a fruitful grasp, a really practical hold on life. Considering the complicated problems into which we are now trying to find our way, we must explore many a side-track so as to understand the difficulties which confront us here especially. In a certain sense we are all of us a product of the thinking of the present time. So many of us believe ourselves to be unbiased in our thought; but it is always well to be unsparing in self-knowledge and self-criticism, and most of all with respect to the virtue of ‘unbiased thought.’

It is often very difficult to discuss these matters, for language itself is obstinate when we try to elaborate ideas according to reality. A concept, elaborated—drawn forth, as it were,—from the rich store of occult science, may easily appear to lead in quite a different direction from what is really meant. In this way many a misunderstanding can arise. Nowadays one may often make a certain observation, especially when people are discussing the biography, the human life, of great or outstanding personalities. Let me give one example. A booklet has just been published here in Switzerland about Friedrich Theodor Vischer, author of Auch Einer and of a large treatise of Æsthetics, of whom we spoke the other day in a different connection. This book describes the life of the distinguished Swabian with genuine interest and real devotion. ‘Vischer with a V’ as he is nicknamed was indeed a man of sterling qualities and of a good spirit—diligent and productive withal. I give him here as an example of certain things which we will now consider, as to the problems of human destiny. We might equally well have chosen some other example.

‘Vischer with a V’ was a true Swabian, living and thriving in the 19th century. In the recently published biography we are told how he grew out of straitened circumstances,—how through the poverty of his family he had to be educated in the charity school at Tübingen, and so on. And at the very outset we are told how even the grammar school education which he thus received was limited and narrow-minded. The boys learned Latin thoroughly and were afterwards introduced to the Greek authors too. But at a late age they were still quite ignorant of their home country—for instance, Into what river does the Neckar flow? They had never even seen a map ... and so on. Many such faults in the educational system are cited.

Now let us consider the matter well. ‘Vischer with a V’ grew up to be a great man in some respects, and he achieved great work. He grew to be a famous man. We want to understand, therefore, how he became what he was. How did he become the specific individuality who stands there in history as Friedrich Theodor Vischer? The fact that he had not seen a map until he reached a certain age was indeed not without importance; for if he had, a certain trait in his character would have been absent. And many another thing which is sharply criticised in this book was equally necessary. Look at it from a larger aspect and in the long run we shall say, The soul of Friedrich Theodor Vischer, descending from the spiritual worlds, hit upon this milieu and no other—by an unfailing choice. He wanted to have an education which would make it possible for him not to see a map for so and so long. He wanted to have the Neckar—the little river of his home country—for a long time before him, and yet not know into what river it flows. Study Friedrich Theodore Vischer and you will see: All his queer cranks and eccentricities—and he had plenty of them—are an integral part of his greatness. Thus it is quite unsuitable, in writing his biography, to blame the schools which made him what he was.

Some one may say at this point, Now he is trying to tell us that schools which fail to show their children any maps are after all excellent schools. No, that is not the point. Such a retort would be unjust. But for ‘Vischer with a V’ it was good so; it had to be.

We have experienced this sort of thing often enough in the 19th century, and on a larger and larger scale in our own days. Famous natural scientists have arisen to protest against the existing system of education, demanding the introduction of far more science into the schools. And when one asked these gentlemen, ‘Well, but you yourselves went through the existing system, is it so bad after all?’—one generally got no answer. Let us make no mistake about it. Everything has at least two aspects,—indeed it has often many more than two.

What does it mean when a biographer—in this case it is a woman—sets to work and forms her ideas in such a way as to write down what I have just cited. It can contribute nothing to an understanding of the personality in question. Forming ideas like that, one simply cuts as with a knife—only one does it in the mind—cuts into the living being one is treating. If one had not this impulse to ‘cut’ with one's ideas, one would describe with loving interest what the school was like,—in all its narrowness—how it brought forth this individuality. But no, one cuts and criticises. To criticise is indeed very largely to ‘cut.’ What is the origin of this?

It is due to a specific human quality—a quality very widely spread, especially in the thought-system of the present time, and that is cruelty. Only it is rooted in the subconscious life and people are unaware that they possess it. Because the people of our time have no courage to practise cruelty externally, they practise it in their concepts and ideas. In many a work of our time we can feel this latent cruelty in the whole manner of exposition. In much that is done and said in our time we can perceive it. It is far more widespread in the foundations of human souls than we imagine.

I have told you how they are wont, in certain schools of so-called ‘black magic,’ to acquire the black-magical qualities they need by causing their pupils, to begin with, to cut into the living flesh of animals. Certain qualities of the soul are thereby developed. Not everyone can do that in the present time; but many a one finds satisfaction for the same craving in his system of thoughts and concepts, where it produces—not indeed black magic, but the civilization of our time. Let us make no mistake about it. Much in our time is permeated with this quality. Only by observing such things as this can we gain a really unprejudiced grasp of the world in which we find ourselves ... Only so, and not otherwise—not by any means.

Now in the present time certain beginnings have decidedly been made towards a true perspective of the conditions of the fifth post-Atlantean age. We cannot understand this age if we merely criticise it, giving ourselves up to an abstract idealism; ... if we fail to bear in mind, for instance, how all that appears in our time as mechanism, mechanical civilization, belongs with absolute necessity to the 5th post-Atlantean age. Merely to criticise and denounce the mechanical qualities of our age, is senseless.

Certain beginnings, as I said, have indeed been made, towards a human understanding—however limited—of what inspires the fifth post-Atlantean age already now, and will do so increasingly. Hitherto, however, few concepts and ideas have been found, adequate to the realities of this fifth post-Atlantean age. Moreover, people are too little inclined to study the works of those who have made a real attempt to grasp the conditions of the age. They will have to be studied; and in many respects, these efforts especially will have to be followed up by a true and vigorous spiritual-scientific movement.

There is, for instance, a distinguished poet of the fifth post-Atlantean age, whose poems are truly vibrant with the life of the age. I refer to Max Eyth—a man who ought to be well known. He is a true poet of our age. He, too, was a Swabian—son of a Swabian schoolmaster, who wanted his son also to be a schoolmaster. Karma, however, had a different intention, and at an early age Max Eyth turned to a technical career. So he became a thoroughgoing engineer, and subsequently went abroad—to England, where he devoted himself to the manufacture of steam ploughs. Indeed, he became the poet of the steam plough. The warm and loving heart with which he sings the praise of this strange beast of modern time—the steam plough—that is the true poetry of our age. Strange things are interwoven in his heart. On the one hand Max Eyth is a man absolutely devoted to the technics and machinery of modern time. On the other hand, he is receptive to all that a modern man's intelligence will understand if he finds his way with open mind into those things which can be opened out, if this intelligence is trained in the mechanical and materialistic concepts of the fifth post-Atlantean age. For instance there is one of the novels of Max Eyth, where—for the rest—he deals with the purely modern life of Egypt. (He worked a lot in Egypt, whither the English Society, in whose employ he was, exported their steam ploughs, which he had to test and put into action on the spot.) In one of his novels on this subject, he describes how the pyramids are built after a certain system. If we calculate certain relationships (we find this in the appendix to the novel) we discover the number Ï€, with which the double radius of a circle must be multiplied to get the circumference. We find it, true to at least thirty places of decimals! You know how it is—3.14159 and so on. But it goes on ad infinitum—many, many decimals. Now one might easily imagine this number Ï€ to be the result of comparatively recent discoveries. Max Eyth, however, finds that the Egyptian priests must have known it in very ancient times, even to the thirtieth or fortieth place of decimals. For they thereby determined the proportions according to which they built the pyramids. Engineer that he was, there was revealed to Max Eyth much that lies deeply hidden in the old pyramid-construction. And this enabled him to point out that our civilization has in reality a twofold origin. There is its origin in ancient times, when people based themselves on quite another science—a science connected with the old atavistic clairvoyance which subsequently disappeared and must be found anew in our own time. But another thing, too, you will find in Max Eyth; and—inconspicuous as it may seem—this is the great importance. Among his poems, some of which are collected in the volume Hinter Pflug und Schraubstock (‘Behind the Plough and the Lathe’) there is one which raises a great riddle, as it were, of life and fate. He describes an engineer—a builder of bridges. Magnificently he describes the faculties he has,—how he is able to build his bridges. This engineer, however, is—as we might say—a rather flighty man of genius. He builds a certain bridge. Once more, it is magnificently described. He himself is in the first train to cross it. But he made one slip in the construction, and when the first train goes over, the bridge collapses and he is killed. There we have a tremendous Karmic question—not of course answered, but thrown up. We see how the modern man approaches these great questions of destiny. Here we have a man, brilliant in his profession, losing his life at a comparatively early age even through his profession—ruined by the very work which he himself created. This poem, I would say, stands before us with a mighty question; and these are the very questions to which spiritual science will seek the answers.

Of course, such things occur in life in manifold variations. Here we have described a case which shows us the fulfilment of Karma, as it were, with the greatest acceleration—with the greatest speed. But let us assume (it is of course only an hypothesis, for when such a thing occurs, Karma works itself out with necessity)—let us assume as an hypothesis what might have happened in another case. Suppose the man had not been in the first train, but had been sitting quietly at home at his fireside. Well, he might have got two years imprisonment, but scarcely any more would have happened to him in this life between birth and death. How would it then have been?

That, you see, is the great question. The same thing which would have brought death into his Karma—death which he suffered by his own work—must find its way into his Karma inevitably, whatever happens. The man who does not get it here, will get it in his life between death and a new birth. Somehow, the experience must be undergone. Such an experience may be undergone with acceleration, as in the case Max Eyth describes, or on the other hand it may extend over long spaces of time. Thus will the fifth post-Atlantean age engender great and important questions of fate, out of the immediate reality of life. The very conditions of life in this age will bring it home to many individuals. Riddles are being set by life in a new way; it was not so at all in former epochs.

We can well observe it, if we consider those individuals of our time who are gifted, in a way, with clear, light-filled intelligence. In their artistic creations they are looking already now for quite other complications of life than were looked for in former epochs. Moreover, it is often just the ones who stand in the practical vocations of today, who discover these significant complications of life. In a certain respect the books of Max Eyth are most instructive. In the first place, he is a really great and gifted poet. And secondly, being an altogether modern man, he creates right out of the requirements of modern life.

It is not without interest (let me make this remark, once more, in parenthesis)—those who read Max Eyth can learn by purely external reading many a fact which theosophists in their turn might find it important to know—all manner of things, for instance, connected with the life of the first President of the Theosophical Society, Colonel Olcott. All this is hidden in Max Eyth's descriptions. For he was in America at a time when Olcott was up to all manner of things over there. In short, social Karma too is brought home to us if we do not scorn to make ourselves to some extent acquainted with this very modern spirit.

All in all, it is a peculiar fact. Eyth was a man of genius; sometimes, however, people who are not exactly ‘men of genius,’ but whom the fifth post-Atlantean age—with its mechanisms of life—has moulded and produced, perceive with astounding clarity the intricacies of this modern life, through the peculiar form of their intelligence.

For instance, there is a modern lawyer, known to myself and to others. At least he was a lawyer in his youth—at a period of life when this profession is generally un-remunerative. He was a gifted thinker, observing the things around him without prejudice, and his outstanding ability made no little impression on his superiors,—as I suppose you would call them—not so much for his real clarity of vision, but because he was useful to them, being a good and expeditious worker. Well, having done excellent service as an ‘actuary’ or ‘assessor’—whatever they call these official posts—he was promoted to a ministry of state. Here, too, he proved an excellent worker, albeit one who observed everything with open eyes. And so on one occasion he was given an important commission. He was to prepare a Report on school and educational matters, and his instruction was: the gist of the report should be to recommend the transition to a kind of ‘Liberal’ system. This idea pleased him, and—clear thinker that he was, seeing through the facts,—he produced a very good report, a really excellent plan of reform. Scholastic affairs were to be ‘liberalised’ and given a more modern form. Meanwhile, however, while he was making the report, the Government policy had changed and they now wanted a reactionary report. So his superior said, Your report is so excellent, I doubt not you could make an equally good reactionary one. Will you not now prepare me a reactionary Report? To which he answered, No, I cannot.—Cannot, how so? No, this represents my conviction! What,—your conviction? ... The superior, in short, was very angry. After all, he realised, this man is no good. (For surely we can have no use for a man who, not content to be a good worker, even has his own convictions!) Nevertheless, he was an excellent jurist and a first-class worker. What does one do in such a case? He has proved his ability in all directions and is well known as a good jurist. Well, one tries somehow to promote him. When people prove their ability so well, one must somehow keep them quiet and content. And so, with a little wire-pulling behind the scenes (as the saying goes), one day—I think it was at a game of skittles—as if by chance, a secretary of a big Theatre met him. The secretary said, You know the post of Director in the Theatre is vacant? Well, the said man—being a lawyer by profession and hitherto a civil servant in a ministry of state—naturally had no suspicions when he was told this interesting piece of news. But when they had finished their game, the other said to him: Come with me now to the Cafe, and I will explain the matter more in detail. Would you not like the job yourself? At the moment we are without a Director at the Theatre. No doubt we could choose some man or other, but we cannot tell whether he will want the post under the prevailing conditions. The other, being well-informed and very much on the spot in such matters of administration, answered: He must accept! He must be willing, and if he is not—you simply commandeer him.

The end of the matter was, the post was offered to himself. But there was one difficulty. There was a very famous actress at the theatre, whose favour the Director must, of course, enjoy. Well, said the secretary, cannot you somehow earn her favour? ‘Oh, well, if that is all! ... True, I have only been to the theatre seven times in my whole life. But while I am about it, if I do undertake to become a theatrical Director, I shall somehow manage to earn the favour of this actress. Can you not tell me what she likes to eat?’ Well, the secretary happened to know. It was Mohnbeugerl—some kind of poppy-seed cakes. That was a fine solution. ‘We will drive to the confectioner's at once,’ he said, ‘and order a large consignment of poppy-seed cakes.’ Sure enough, early the next morning they were delivered at the actress's house. In the afternoon the secretary had to call on her—to sound her, as the saying goes. ‘We would like to make this man Director,’ he said, ‘What do you think about it?’ He knew that she was very influential. ‘Well,’ she said, ‘True, I know nothing of him, but hitherto nothing but good has come to me from him.’ Now, therefore, things were so far arranged that he could become Director of the Theatre. But there was also the critic to be considered—the most famous critic of the town. He too must be won over. And he always wrote the most dreadful stuff ... till one fine day he too was changed in his attitude, so that at least he no longer wrote about him quite unfavourably, albeit not exactly with good will. How was it brought about? I am telling you no fairy tales; this actually happened. I will only characterize it briefly. The important personage of the Theatre—he who was even higher than the Director—did not know what to do. The Director was there; nay, more, he was making good, for he proved just as efficient as Director of the Theatre as he had been in his other jobs. But the head personage was at his wits' end. We cannot dismiss the Director who has only just been appointed; and yet, the critic is constantly running him down. What did he do? He invited them both to dinner (not letting either of them know that the other was coming) and served them with excellent (wines. The Director was able to drink and drink and drink. So was the critic, but only to a certain extent. His capacity was less than the Director's. And so it came about that one fine morning very early—I think it was at five o'clock—the Director rings the front-door bell at the critic's flat and insists that he must speak to the critic's wife in person,—he has something most important to deliver, which he has left at the bottom of the stairs. Well, she put on her dressing gown and thereupon he brought her husband as a ‘pretty pile of woe,’—handed him over in a rather limp condition. From that day onward, the criticisms were a little better. Afterwards, having been just a little too bold as Director of the theatre (in the view of his superiors once more) he was ‘promoted’ again into the sphere of jurisprudence.

Now this man has written an excellent description of all that he saw in his work. I only wished to point out how such people especially, who come out of the immediate life of the present, are often able to characterise it very significantly.

There is another interesting case—a man not unlike the one of whom I have just told you, though, if I may say so, he was a little superior to him in style. He wrote many things during his life. But shortly before his death (all these men are dead by now!) he wrote an interesting narrative, a short story, a typical work of art of the present time. How does one write short stories nowadays, according to the prevalent taste? On no account must anything really ‘spiritual’ be contained; or if it is, it must emerge with the utmost clarity that the reader may believe it or not, as he pleases, and at any rate—he will do better to treat it as a fairy tale. I will describe the subject matter, which this man chose out of life of the present.

The hero is, once more, a lawyer by training and profession. He advances comparatively far in the circles in which the man of whom I spoke just now was living for so long. All this can, of course, be described. We describe how he goes through the several stages in the career of jurisprudence, experiencing this and that, such and such complications. Then again—for needless to say, this too is modern and correct,—we can weave a love-story into the plot. We can describe how some exotic maid arrives, accompanied by her mother. The high official of the law falls in love with her. And now, some story of espionage forms part of the plot, which he himself—as judge or public prosecutor—has to treat. And the affair is somehow connected with the girl with whom he has fallen in love, and this brings him into dire conflict. In the end you can describe, quite realistically, how he comes to commit suicide.

But the author to whom I now refer did not do it so. He wove the following very significant theme into his story. Outwardly, the plot is almost exactly like the one I just related. But in addition he describes how this official of the law read Schopenhauer and other Philosophers. And he read Philosophy so as to unite it—if I may say so—with his own individual being, right down into his nervous system. Now he is a first-class lawyer. What does it mean to be a first-class lawyer, as judge (or public prosecutor)? It means, to devise all manner of clever points, completely to entangle the accused. (And as defender? Then he must be well up in all the clever points and cute devices of defenders.) This lawyer, in a word, is extraordinarily clever; and he condemns a man in circumstances similar to those I just described. But the accused, during the proceedings, behaves in an extraordinary way—demonically, one might say. Especially his look remains quite unforgettable to those who witnessed it. In the end, needless to say, he is locked up. And the whole affair somehow involves the girl with whom the ‘judge’ in question falls in love. The man is condemned to 20 years' penal servitude. And he is ailing ...

The ‘judge’ is very well described in this short story. One night after the case is over (which in the general opinion he conducted brilliantly),—meanwhile, he has not given the convict another thought—one night at twelve o'clock, he awakens (this will no doubt be more or less correct) and remains in a half-sleeping state. About two there is a knock at the door of his bedroom. In comes the convict himself. Imagine the judge's situation. But he falls again into a half-slumbering condition, and when he awakens it is day. Now he is dreadfully afraid. He goes into the law-courts. He hears nothing; only once, as he is walking along the corridor, he hears the name of the convict called. It gives him an awful fright. He resolves once more to study the records of the case. He has them given to him; but for three weeks he leaves them on one side. Till finally the fact emerges in a conversation: On a certain night at two o'clock the convict died in prison. It was at the very minute—the judge is afterwards able to ascertain,—at the very minute when he visited him in his bedroom.

Such is the plot of the short story. Hofrat Eisenhardt is the title. Eventually he dies by suicide. Hofrat Eisenhardt, by Berger,—an altogether modern story, showing by other descriptions also, which occur in it, how well the author was acquainted with many attempts of recent times to penetrate into the secrets of occult life. From this point of view alone, the story is excellently written. And now there is a strange thing. This Berger is not the same man whom I described to you before. I gave him only as an instance of a man who looks around him with clear and open vision, and well describes what is the very nerve of the fifth post-Atlantean epoch. But as his colleague, as it were, in the same profession, I wanted to cite the instance of this Berger—Alfred, Baron von Berger, is his full name—who wrote the brilliant story, Hofrat Eisenhardt. From the whole way in which it is written, one can see: The man is well acquainted with the many efforts of modern times to enter into the spiritual world. Throughout his life, Alfred Baron von Berger was an author; he wrote many things. But he did not publish this story till he had reached a post from which no further advancement was possible. Indeed, ‘by chance’ as one would say, he published it very shortly before his death. All this is significant. For it shows us how the men of our time—if they want to ‘get anywhere,’ as they say, in outer life,—do not do well to tamper with such questionable matters. On the other hand, it also shows us how it is the real striving of the men of our time to penetrate into the mysterious aspects of existence, which will indeed impress themselves upon us more and more, for they confront us with great and important riddles.

If we wish to study the problems of destiny without prejudice, we must above all acquire free and open vision. We must try—if you will forgive the hard saying—not to sleep our way through life, but to look about us. Let me tell you, as it were symbolically, what is the point. Suppose this is one stream of life, this the second and this the third. Life, as you know, consists of many streams, crossing one another in the most manifold directions,—the life of the individual, the life of human groups, even the life of all humanity on Earth. The concepts which predominate to-day are generally too easy-going to unravel the tangled threads of life. Very often it is necessary to focus our gaze on one point and then again on quite another, so as to bring precisely these two points into relation—looking at them both together.

We must envisage the right facts. Then and then only do we find the searchlights which illumine life's situations. Now you will ask me, How can such a thing be done? Yes, that is just the question. Study spiritual science in the right way, and you will discover by Imagination those points in life which you must see together, in order that life may be revealed to you. Otherwise you will be trying to study life, observing event after event and understanding nothing of it, like the present-day historians, who draw the threads from event to event, but fail to understand. For the real point is to study the world on a symptomatic basis. This, above all, will be more and more needful, to study the world symptomatically, that is to say, to turn our vision in the right directions and draw the connecting links. Especially when it is a question of concretely studying Karma, especially then is it necessary to be able to see things symptomatically. In the study of Karma there is very much to confuse us, for in effect there is so much that allures us.

This symptomatic study, certain occult societies of our time have tried to keep as far as possible away from mankind. I have already told you how there have remained over, from very ancient institutions, certain brotherhoods which call themselves occult,—notably in the West of Europe. Within these occult societies the study of human character has been pursued, with the definite object of using human characters in the right way—with the object of being able to get hold of them properly. And many means have been adopted to withhold from the remainder of mankind this knowledge, which has been studiously cultivated—if I may put it so—within the walls or within the gates of such societies. It will be one of the most interesting things when the connection is exposed between the occult endeavours of certain societies of our time and the events of public life; when the threads are revealed which pass from certain occult communities to the events of our time, and when their methods are unveiled. For those who worked out of such occult societies knew how to reckon with human characters, taking the threads of their Karmas in hand and guiding them—without the knowledge of those concerned. In the Theosophical Society many attempts were made but they were mere attempts; they did not get beyond the amateurish stage. For they were not so skilled as in these other societies. Of course it is difficult to speak about these things, especially to-day, when an objective characterization is not only accused of prejudice, but is even forbidden by the law. It is difficult—nay, in certain respects quite impossible, to speak about these things. Nevertheless they must be hinted at, in one way or another. For it will not do for people simply to go on living in their time, playing their part in all that enters from the Karma of the age into the unconscious life of human souls, and then—while they go on living in this vague and nebulous conditions which prevails—claiming at the same time to cultivate spiritual science, which requires a clear and unprejudiced mind. In certain matters, Truth must prevail when it becomes a question of the real things of the occult world. The point is, there must be the real Will to Truth. This Will to Truth finds much resistance, in our time above all, for the sense of Truth has gradually become lost to men. Think only of this: in the public life of our time it is generally not a question of getting at the Truth, but rather, of repeating what will suit one side or another, according to the prevailing group-prejudices.

Again and again, we come up against the subjects of which it is impossible to speak. And yet, it would be so necessary to do so. This very fact I beg you clearly to envisage. Here, too, we must make no mistake about it; it is so. You may ask, What have these things to do with the question of Karma which we are now treating? They have very much indeed to do with it, and we must try to enter still more into some of these things if we desire at length to reach the goal which we are seeking in this course of lectures.

One reproach among others is often levelled at our Spiritual Science by theologians and others who believe—though they do not comprehend it—that they are standing on the true ground of Christianity. This Spiritual Science, they say, alleges truths concerning a whole number of Hierarchies, with Beings existing in the spiritual World, higher than man. For, as you know, we do speak of the spiritual Hierarchies, including the Angels, Archangels, Archai, Exusiai and so on. We speak of these kingdoms of the super-sensible Worlds just as we speak of the animal kingdom, the plant kingdom, the mineral kingdom, the elemental kingdom, and so on, in the earthly world. We know that the life of man falls into two halves. One of them takes its course between birth and death. During this life—or through this life—man comes down from the super-sensible World into the kingdoms which he then finds in his physical environment: the human kingdom, the animal kingdom, the plant kingdom, the mineral kingdom and so on. And when he passes through the gate of death the other section of his life begins. He then rises to the higher kingdoms which tower upward stage by stage from below, just as the kingdoms of Nature descend from above. He rises to the Angeloi, Archangeloi, Archai, etc.

Nowadays, as I said, there are those who imagine—though they really do not comprehend it—that they themselves are standing on the ground of Christianity. And they direct their attacks especially against this idea of spiritual Beings between man and the Godhead—Beings who occupy the super-sensible spaces between the human being and the essential Godhead, who is not only far above man but far above the Angeloi, Archangeloi and the rest. Those above all who think themselves especially advanced in their Christian conception are very prone to say that this science of spiritual Hierarchies and Beings is a lapse into some old Polytheism, or, as they say, into a kind of Paganism. According to them, it is precisely the task of the man of to-day to place absolutely nothing between himself and the Godhead. Man shall live in this world, open his eyes to all that appears to his senses, and find his way directly to the Godhead, without any mediation through Angels, Archangels or the like. Many people hold that this is especially sublime: to stand face to face with one's God without any intermediates at all.

We hear this objection hurled at Spiritual Science from very many quarters. It only bears witness to the fact that in the circles whence it comes there is absolutely no knowledge of the spiritual needs of our time. For it is really not the question whether a man imagines that he of himself can find the way to his God. The question is whether, as a matter of fact, he can do so. The question is, not whether he imagines that he is thinking of his God, but whether he is really doing so. We from our point of view must ask, what are they really conceiving, who imagine that they are thinking of their God when they declare: ‘We will have none of your mediation through other spiritual Beings; we will rise from our own souls straight to our God.’ What are they conceiving in reality? Is it really God whom they conceive when they think or speak of God? Are they conceiving what the word God must mean when the human being rightly speaks of his God? No, they are not. What they are conceiving is altogether different. Let us go through all the ideas and conceptions such people have of their God: what do these ideas describe? None other than the being of an Angel—an Angelos. All those who declare that they look up directly from their soul to God—in reality they are only looking up to an Angel-being. You may search through all their descriptions—however sublime they sound—and you will find they are describing no more than an Angel. Really, what these people say amounts to the demand that we shall conceive as God nothing higher than an Angel. For instance, what is called God in modern Protestantism—the God of whom so much is said in Protestant quarters—is one of the Angeloi and nothing more than that. For the point is not whether one imagines that one is finding one's way to the highest God. The point is whether one is really doing so. Along these lines man only finds the way to his Angelos. I say again, to his Angelos—that is important.

Take to begin with the Beings of the lowest Hierarchies: the Archai (or Spirits of Personality as we have called them), Archangeloi (Archangels) and Angeloi (Angels). Thereafter comes man, then the animal kingdom, the plant kingdom, the mineral kingdom.

Archai (Spirits of Personality)
Archangeloi (Archangels
Angeloi (Angels)
Man
Animal
Plant
Mineral

Take only these, the lowest Beings. We need but remember what we have often described before. We know that the Archai or Spirits of Personality are also the Time-Spirits. We to-day are living in a different spiritual context than the old Greeks or Romans. We are under a different Time-Spirit. Such a Spirit of the Time is a sublime Being. Then again we have those Beings whom we call Archangels. Their mission is to bring about harmony among men on Earth. Hence in a certain sense they are the guides and leaders of the Folks and Nations. And the Angeloi—the Beings immediately above man—it is they who lead man through the gate of death. They lead him on and on, so that in a sense he has his Angelos beside him from death to a new birth. Then they lead him again into a new life on Earth. It is the mission of the Angeloi to lead the individual human being through his repeated lives on Earth.

Thence we come down to man himself. Man, as he now is on Earth, only remembers his earthly life in the physical body. The memory of the Angels goes much farther, for only so can they guide and direct the repeated earthly lives of men. The modern theologian does not even rightly conceive the Angel, for at the very outset he omits this property whereby the Angel guides the human individuality through his repeated lives on Earth.

All this must be borne in mind. Not until we come to the Archangels do we stand face to face with Beings who regulate the relationships among men. And the Time-Spirits regulate these relationships over long epochs of time. The Angels on the other hand are essentially those Beings who regulate the life of the individual. Bearing all this in mind we shall not fail to see that it is a hidden egoism on the part of men to wish to rise immediately to God. In truth, though they will not admit it, they only want to rise to their God—that is to say, to their own Angel.

This is of great practical significance. For it bears a certain seed within it, namely this: They speak of ‘the one God,’ but that is only a fanciful imagination on their part. In real truth, when they give themselves up to this fancy, every one of them is speaking of his own God, namely, of his Angel. And as an inevitable consequence, in course of time each one will worship his own God, namely his Angel. Indeed we can see how strong is the tendency of men to-day for every one to worship his own God. The finding their way together in those Gods who are common to all has become very slight indeed in modern time. The emphasis of every one on his own God has become more and more prominent. The human race is becoming automatised. It is as though the mere name of ‘God’ remained. It sounds the same, for all who share a common language, but with the one word every one conceives something different, namely his own Angel. He does not even rise to the Archangel who guides the communities of men.

Underlying it is a hidden egoism, which men will not confess. But it is of no little importance to realise the fact. For the human being is living in an untruth when he does not admit, ‘I am looking up to my Angel,’ but says to himself, ‘I am looking up to the one and unique God.’ He is living in a nebulous conception, that is, in an illusion, a Maya of the inner life, and this involves important consequences. For when a man gives himself up to this inward illusion something quite definite takes place. We do not alter the spiritual facts by giving ourselves up to fanciful ideas. The spiritual facts ensue, whether we think rightly or wrongly. A man looks up only to his Angel, but does not admit the fact. He imagines that he is looking up to God, while in reality he is not even looking up to an Archangel. By this untrue conception he in a certain sense benumbs his soul; and this benumbing of the soul is very common nowadays. But to benumb the soul is the most detrimental thing of all in our present period of human evolution. For when the soul is benumbed the Ego is suppressed, the Ego is made dim, and then those other Powers who ought not to be working in the soul creep in. That is to say, in place of the Angel whom he first desired to worship (whom he re-christened ‘God’) the Luciferic Angel creeps in, and by and by man comes to worship not the true Angel but the Luciferic Angel, and then the inclined plane which leads him down is very near at hand. Then it is very near at hand for him to deny God altogether, that is to say, to deny his Angel. And this denial is always connected with the denial of the true human Ego, of which I showed you an example in the book Matérialisme et Spiritualisme by Leblais, wherein it is said that the cat has an Ego just like any man, and there is also mention of a ‘Grandprêtre du chien.’

In many respects we must admit that to the question, ‘Who is to blame for the materialism of our time?’ this answer must be given: The religions are to blame—the religious faiths. For they darken the consciousness of men, putting an Angel in the place of God; and for this Angel the corresponding Luciferic Angel is then substituted. And the Luciferic Angel quickly leads the human being into materialism. Such is the hidden connection. In their arrogance and egoism the religious faiths will not hear of anything beyond the Angel. With measureless conceit they say that they are speaking of God while all the time they are only speaking of an Angel, and not even that completely. This measureless arrogance—though they would often describe it as humility—was in the long run bound to produce materialism.

If we bear this in mind, we recognise a significant connection. Through the false interpretation of an Angel as God, the tendency to materialism arises in the human soul. Underlying it is an unconscious egoism. On the one hand man shuns the task of rising to a knowledge of the spiritual world. On the other hand he would like to find a direct connection with his God,—as it were, out of his own resources only.

You will gain insight into many things that are working themselves out in our time if you will bear in mind what I have here indicated. There is only one safeguard against the misinterpretation of God, and that is recognition of the spiritual Hierarchies, for then one knows that the religious faiths of to-day do not rise higher than the Hierarchy of Angeloi.

At this point we are still more or less within the limits of what man develops as his conscious life. But there are many things living unconsciously in man—or only dimly conscious. So we may say: A man's connection with his Angel is a real one, but his connection is no less real with the Archangel Hierarchy and with the Hierarchy of the Archai. The misinterpretation of the Angel, which takes place more or less consciously, leads in its turn more or less consciously to the world-conception of materialism—not in the single individual, but in the epoch as a whole, it gradually leads to this. Here we are still within the realm of that which happens consciously in the soul. But when we come to man's relation to the Archangel Hierarchy we are no longer in a realm of which he has much knowledge. True, nowadays he often talks a lot about it, but he knows very little. We do indeed have very frequent confessions of faith nowadays—not in the Archangel Hierarchy, but in one Archangel. There may not be clearly expressed confessions of faith, but there are inclinations to the one Archangel or the other, inclinations of the feeling life. In the nineteenth century this bore very copious fruit in one respect at least, namely in the rise of the ideas of Nationality, which are an unconscious outcome of the one-sided devotion to one Archangel or another, overlooking the real co-operation of the Archangels. Underlying this is a similar egoism, as in the devotion to the one Angel,—only in this case it is an egoism of the social life.

Now we might also wish to describe what it is that goes hand-in-hand with this socially selfish devotion to the Archangel, just as materialism goes consciously hand-in-hand with the misinterpretation of the Angel. But if we dwelt on this subject we should be skating on thin ice, and that is not exactly permissible to-day.

Still darker are the relations of men to the Archai—to the Time-Spirits. These relations lie very far in the hidden depths. As to the Angels, men do at least want to enter into relation to them, though they do not admit the fact. Nevertheless, when they say ‘I believe in God’ they do admit it, wrongly, as I have shown. And with the Archangels they are connected—wrongly, once more, in our time—in their sentiment and feeling, inasmuch as they declare their adherence to this or that group by blood-relationship or the like. This leads into false paths which I will not, or cannot, describe today. Similarly, men are led into false paths in their relation to the Time-Spirits. Here too, they are generally attached to the one Time-Spirit, who appears to them as the spirit of their own particular age. You need only call to mind how we endeavour in Spiritual Science to counteract these self-centred notions by describing the successive epochs of time, letting their several characteristics influence us, so that we expand our heart and soul over all earthly evolution, nay, over all cosmic evolution, thus gaining a relation, in our thought at least, to many different Time-Spirits. But the people of to-day want no such thing. We should have to describe at length what we have here been hinting at, if we would characterise the false paths along which men are led by this their egoism in relation to the Time-Spirit. From a poetic work I recently placed before you a sorry picture of our present time—most tellingly described. Such by-ways as are there described are connected with the false relation to the Time-Spirit. But we are entering very profound regions when we speak of the false paths in relation to the Time-Spirit. When a man names his own Angel ‘God’ and is thus led from the true Angel to the Luciferic Angel, it is an aberration of belief, of faith, of world-outlook. Such aberration remains in a sense an individual matter. At the next stage there can be the aberration of whole nations. Yet even this is still no more, so to speak, than an aberration amongst human beings, and the consequences are simply the consequences of error among men. But when we reach up to the Time-Spirit—when we err in relation to the Time-Spirit—then do our aberrations begin to infringe upon the cosmos. There is a mysterious connection between man's errors in relation to the Time-Spirit and the beginnings of those cosmic burdens with which he loads himself, if I may put it in these words. Of course, if one refuses in any case to look beyond the Angel, one will see no such connection. What I shall now say, let everyone take as he can. I say it out of profound investigations of Spiritual Science, but I should have to speak for months if I would relate these investigations in all detail.

The errors man commits in relation to the Time-Spirit reach up into the cosmic events, and the cosmic events hit back again. And when cosmic processes—at any rate the beginnings of them—are thus carried into human life, the result is a decadence which goes so far as to attack even the physical body. The consequence, in other words, are illnesses, mortality, and all things of that kind. Perhaps in no very distant future mankind will grow convinced of this. Many a thing done by humanity on the physical plane, if it be such as to offend against the Time-Spirit, invokes into the evolution of the Earth destructive forces, the effects of which extend even to sickness and death. With the insight which you will now have gained you may ask yourselves whether it may not be that some things which are happening in our own day are errors against the Time-Spirit. Then perhaps you will be able to give yourselves the answer, and you will recognise profound connections, reaching even to disease and death, whereby a compensation will be brought about for many a sin which man is committing against the Spirit of the Time to-day.

We can be well aware, needless to say, that the clever people of to-day will only laugh at such statements as I have just advanced. They, with their scientific world-conception, know that it is nonsense (so they say) to believe that what a man does, or what men do in their social relationships together, can entail elemental consequences. But the time is not far distant when men will believe this, for the simple reason that they will witness it.

Our time lacks the necessary earnestness for a genuine world-outlook, able to sustain the life of man. It is one of the first calls on every one who finds his way into Spiritual Science, to develop this earnestness of world-outlook, to enter a little more deeply into the course of human evolution. How often have we emphasised the fact that earthly evolution only receives its sense and meaning through the Mystery of Golgotha. Indeed we have already given many things, to reveal the Mystery of Golgotha in its significance. But we must go on describing ever more and more exactly, to recognise its full meaning. To-day men sometimes ask, how does the human soul find its way to Christ? And we may say, since Christ is a higher Being than all the Archai, the way to Christ needs to be found. For by the way of the ordinary religious faiths to-day, Christ is not found, but as we have seen at most an Angel. In the name of the various Angels, nay even of some Archangels (if the Luciferic Archangels have usurped the place of the progressive ones) one may indeed behave as men are now behaving; but never in the name of Christ. It is an absolute impossibility for two men, who stand in enmity against each other, both to confess the Christ. Surely there is no difficulty in seeing that,—it should go without saying. No doubt it may be possible in the sense that one merely speaks the name: ‘Christ, Christ’ or ‘Lord, Lord’ (as Christ Himself already indicated) while all the time one is referring to one's own Angel. But it is impossible if one is really speaking of the Christ. Therefore the question may arise: how can the human soul find a way to Christ at all? To gain instruction on this question we could take various paths. Let us now choose one that re-suits naturally from our recent considerations.

The men of to-day know very little of the past. Above all, they do not know why it is that certain things are handed down traditionally. At most they know that they are handed down, but why, they scarcely know. For instance (as you may read to-day in all manner of exoteric books, and notably in Masonic books), it is traditionally related that there were Mysteries in ancient times, and that these Mysteries were so to speak a secret institution, i.e., that in these Mysteries, as the very word would indicate, secrets existed—real secrets, even in the external sense. Certain traditions were entrusted to whoever found access to the Mysteries. These traditions he was under obligation to communicate to no one save to those who were together with him in the self-same Mysteries. It was the very strictest rule in those ancient times that one must not betray the mystic communications. The rule was thus expressed: it is one of the most punishable offences for anyone to pronounce a secret of the Mysteries before an uninitiated hearer. Nay more, it is one of the most punishable offences for an unqualified person even to listen to such a communication. So long as the Mysteries existed in the ancient sense, this idea was carried out with the strictest interpretation. Why was it so? Why did they do this?

Nowadays, you see, there is much talk about the Mysteries, especially among those who want to shine and sparkle a little with their talk. Notably in those quarters where they talk of these things in words, without even having the will to understand, as is often the case in modern Freemasonry, much harm is done by talking round these matters in the most superficial way and with very little knowledge. Nowadays people do not even notice whether these things are being truly spoken of, out of the reality itself, or in mere words. Alas, one can have the strangest experiences in such matters. I do not wish to criticise, but the facts are far too serious, they must at least be indicated. For instance, one can have this experience. Some person is a member of one of those societies which call themselves by all kinds of names—Brotherhoods, Keepers of the Mysteries. Such a person comes to one (I am relating an actual fact), questions one about the subject which seemingly interests him, that is to say, interests him so far as the words are concerned; but he can understand very little of it. Then after a time one hears that he has been talking of these matters in this or that quarter, and has been talking pretty worthless nonsense.

Let us now bring before our souls one characteristic—concerning the customs and traditional procedure of the Mysteries—which resulted from the real evolution of mankind. How often have I emphasised the fact that mankind has changed in the course of earthly evolution, and that a most important incision took place at the time when Christ went through the Mystery of Golgotha. To indicate one important feature, among others that we have already mentioned, we may say this:—Let us go back beyond the Graeco-Latin epoch, or notably beyond the fourth century B.C., into the fifth, sixth or seventh century (so that we might even remain within the Graeco-Latin time,—but we should find it still more the case if we went back into the Egypto-Chaldean or the Persian epoch). Everywhere we should find that that which was spoken by man had quite another significance for other men than it had in later times, say in the seventh or eighth century after the Mystery of Golgotha. In the times when the old atavistic properties of the soul were still existing (leading up even to the old clairvoyance), the word which one man spoke to another had an altogether different significance from what it subsequently had, or what it has to-day. The word itself, if I may say so, by its own inherent virtue, had a kind of suggestive value. For much was still contained within it of an inherited, Divine-spiritual force. When a man spoke, it was as though the Angel from the Hierarchies was also speaking in his word. Hence you may estimate that in those olden times communications by word of mouth were very different from what they are today. To-day, even if we are aware of all these secrets, we have no possibility of speaking in words as they did in those olden times. For we are bound to speak in words by virtue of what the words have become through language. For us, they are conventional signs. We can no longer go to another human being and say to him with power as we could have done in the third or fourth or fifth century B.C., ‘Thy Angel loves thee,’ thereby letting a gentle thrill pass through his soul, which was a force of healing. We can no longer do this. The words have lost their virtue, they have lost their old suggestive power. In olden times a power of human community flowed from soul to soul when men spoke. Just as we breathe the common air when we are together in such a hall as this, so did there live in that which men spoke a spiritual power of community. This has been lost in the progressive evolution of mankind. The word has become more and more bereft of the Divine. If you consider this, then you will also realise that in those olden times there could be certain words and sentences and formulae which had a greater influence than other words—a greater influence than the words that were commonly spoken. Such formulae of words, which had an influence extending far beyond the commonplace, were handed down in the sacred Mysteries. Now you can understand why they might never be betrayed. For with his very knowledge of such formulae, great power over other men was given to a human being. This power must on no account be abused. It is an absolutely real truth: When the old Hebrew temple-priest pronounced what in ordinary life was called the ‘word’ (which in this case contained a certain sequence of sounds) when he pronounced it in the right way, then for the men to whom he spoke it actually happened that another World was there around them—spiritually speaking, but this spirituality was absolutely real. For in those olden times it was so: every sequence of sounds contained the corresponding power.

Thus you can understand, not only was it criminal to pronounce the Mystery-formulae before an unauthorised person—for one then wielded an unrighteous power over him—but it was also anathema to listen, for the listener himself would run the risk of falling completely under the power of the speaker. These things are not so abstract as certain people nowadays would fain describe them. They are very real and concrete. But the times have changed, and we must have an ear for the changing of the times. Since the Mystery of Golgotha, words no longer have the same significance. For you yourselves will recognise, true freedom could not have arisen among men if words had preserved their old significance. Men would always have remained a mere product, as it were, of speech. Words had to lose this inner force. But then another Force came into earthly evolution, which, if it found its true relation to mankind, could by and by replace for men what once had come to them out of the words. Out of their words, the men of olden time had learned to think. Indeed, in olden time there were no other thoughts than those that came out of the words. But the power of thought could only come out of the words so long as the words were such as I have now described them. In the succeeding times this power was no longer there. Then did there come that Being, who—if the thoughts were filled with Him—could give the thoughts this power back again. It was that Being who could say, I am the Word. It was the Christ. But men must first find the way to make Christ living in their souls. The Christ is there. We know that He is there as a real Power since the Mystery of Golgotha. And now that we are speaking about karma we shall also show how He has His relation to karma. Where the Angel only comes into relation to the one man, Christ can have a far higher significance even than the Archangels, for He not only unites men on the Earth according to the Spirit of the Time; He also unites the living and the dead—the souls that are organised here in the body and those that have passed through the gate of death.

To this end, however, we must first learn to understand a little better how Christ may be found—or rather, how a way to Him may be found—out of the Spirit of our Time. This is the question from which we took our start. How can the man of to-day find a way to Christ?

Above all, it is necessary for man once more to get beyond this selfish living-in-his-own-soul alone. There is a true word in the Gospels. (Alas, how many words of the Gospels are not taken in their real truth, because they do not suit human convenience!) It is this: ‘Where two are united together in My name, there am I in the midst of them!’ The spirit of vain mysticism which declares, ‘I will give birth to Christ in mine own soul’—that is not the spirit of Christianity. The spirit of Christianity is that which speaks: ‘Where two are united together in My name, there am I in the midst of them.’ But I would like to explain the full spirit of this saying in connection with the repeated earthly lives of man, for that is the intention of our present studies. I would apply it to our time, and relate it to that life into which modern man is placed by his calling or vocation. To do so, we must first dwell on certain characteristic features. We must learn to know what it is to get beyond this self-centred limitation of each man to himself. In the Spirit of our Time we must get beyond it, first and foremost by learning to understand once more the cosmos with which man is related and out of which man is born. We must learn to regard man in his relation to the cosmos.

Do you imagine that the Natural Science of to-day is able to conceive the cosmos in relation to man? Remember Herman Grimm's saying, which I have quoted even in public lectures: Natural Science conceives the world as a kind of mechanism in which there is simply no room for man. The natural-scientific world-conception is quite unable to conceive man in relation to the cosmos, for to do so one must first see things concretely. Nowadays when a man constructs a machine he imagines that the only thing that happens is that the machine is built; or at most he will add to it what happens by means of the machine, and that is all. But to give oneself up to this belief is to cultivate—what is indeed universal nowadays—what I would call negative superstition. Superstition is the belief in spirits where there are none, but it is also possible not to believe in spirits where they are. That is ‘negative superstition.’ To this negative superstition humanity to-day gives itself up unstintingly—albeit, hitherto, quite unawares—for men are not yet accustomed to conceive, in relation to the whole universe and subject to a moral point of view, those things which emerge in human evolution. They think of them purely from the point of view of mechanism.

Let us take one example, characteristic of our time and similar to many other things by which the outer life today is largely ruled: the steam-engine. What a tremendous part the steam-engine plays in our time! How many things in our life are governed by it? You need only think of all the things that would not be there if it were not for the steam-engine. I do not say that all these things must necessarily be produced by the steam-engine. The simple fact is, very many things are produced by the steam-engine nowadays, and that is according to the true spirit of the time.

The steam-engine was not properly invented until the 18th century, for the attempts that existed before were not really applicable in practice. What has become so universal and has attained such immense significance, is in effect the steam-engine which was made practicable by Newcomb in 1713 and by Watt in 1763. Not until then were the former attempts turned to practical account. Newcomb and Watt must be described as the originators of the steam-engine in the sense in which one speaks of it to-day, and of all that is connected with it.

Now let us ask, to what is it really due—this possibility of having steam-engines, which as you see is comparatively recent? The year 1763—what I now say will sound very queer to anyone who thinks along the lines of Natural Science—1763, when Watt first raised the steam-engine, so to speak, to its proper level, is very nearly the year of the conception of Goethe's Faust. Maybe in the further course of our studies we shall yet perceive strange connections between the steam-engine and the conception of Goethe's Faust, however far apart these things may lie. To this end, however, we must first bring before our souls certain facts connected with the entry of the steam-engine into human evolution. Let us ask once more: To what is the steam-engine really due? It is fundamentally due to the possibility of creating a vacuum, or a space in which the air is highly rarefied. The possibility of constructing steam-engines lies in the creation and useful application of the vacuum.

In times long past they used to speak of the horror vacui—fear of the void. They meant something quite objective. They meant that space itself always wants to be filled with something. An empty space cannot really be created; Nature has a kind of horror of the void. This belief in the horror vacui first had to disappear from humanity; it had to be possible to create a space in which the air is rarefied,—a space approximately empty. Only then could one proceed with the practical construction of steam-engines. The air had to be eliminated from certain spaces.

Mechanical considerations will never lead us to a new cosmic-moral conception as against the old cosmic-moral conception of the horror vacui. Let us then ask ourselves, what really happens when we create a vacuum or a space in which the air is rarefied, with the object of placing what is achieved thereby, at the service of human evolution on the Earth? The Bible tells us that Jehovah breathed into man the living breath—the air—and that thereby a living soul came into being. The air had to be brought into man in order that he might become what he was destined to become as earthly man. Through many hundreds of years, nay, through the thousands of years, man only made use of that rarefication and condensation of air which came about of its own accord within the cosmic process. Then came the modern age, and man himself began to rarefy the air; to get rid of that which Jehovah had brought in; to counteract the way of Jehovah's working, when He placed man on to the earth. What happens therefore when man uses a space with rarefied air, that is to say, when he banishes the air from a given space? It is a case of opposition against someone. And now you will readily conceive: Whereas Jehovah pours into man through the warmth, man drives Jehovah away when he creates a space where the air is rarefied. Hence, when the steam-engine is constructed in this way, Ahriman gains the possibility of establishing himself as a demonic being, even in the physical. When we build steam-engines, we provide the opportunity for the incarnation of demons. We need not believe in them if we do not want to; but then we are negatively superstitious. Positive superstition is to see spirits where there are none—negative superstition is to deny them where they are. In the steam-engine, Ahrimanic demons are actually brought to the point of physical embodiment. That is to say, while the cosmos descended with its spiritual content through that which was poured into human evolution, the spirit of the cosmos is driven away with this creation of demons. In other words, the great and admirable progress of modern time has not only brought us a demonology but a demonomagic. Modern technical industry is in many respects demonomagic.

Many things become apparent—I shall now again say something paradoxical—when we are rightly able to read what is generally considered insignificant. After all, in the letter i, materially speaking the line is the most important part, and yet it is only the dot that makes it i. How much less matter the dot contains than the line, and yet without the dot it is not i. So in the evolution of humanity, those who adhere to the material alone will often only see that which contains materially a hundred times more than the dot, and the dot they will fail to see. But an intimate observer, who does not merely stare at the phenomena but is able to read them truly, will learn to interpret many things which appear only in the gentlest hints. There is a strange fact which you will find indicated in the biography of James Watt. The way I shall now refer to it will no doubt seem mad to the enlightened modern man; but you must first understand the true interpretation. Watt was not able to carry out at once what he had intended with his invention of the steam-engine. As we saw, the process took place between 1713 and 1763. When someone makes an invention people imitate it again and again, do they not? So there was much construction going on during these years, and when Watt had built his machine—efficiently, so far as its other qualities were concerned,—he had included one arrangement for which another man already had a patent. So he was unable to carry it out. He had to think out another device instead; and in a strange way he discovered it. In the time in which he lived, the Copernican world-conception (which in reality, as I have told you, answers only to the spirit of our age) had long been accepted. And in real truth, Watt had the idea to construct the whole device, the instrument of movement which he needed, in such a way that he could name it the ‘Sun-and-Planet movement.’ He called it the ‘Sun-and-Planet movement,’ because he was actually guided by the way the revolutions of the Planets round the Sun are conceived in the Copernican system. So he brought down and secreted into the steam-engine what had been recognised in modern time as the movements of the Heavens!

Think now of what I recently told you, what will happen in the future (for it is only now in the initial stages): how by the summation of delicate vibrations great effects will be brought about. On Earth, thank Heaven, this is not yet achieved! Yet this is a beginning. The movement of the Sun and Planets is here imitated. Do you imagine—considering how great is the significance for the Earth of the Sun-and-Planetary movement as it rays down on to the Earth—do you imagine, when we imitate it here on a small scale and let it ray out again into the cosmic spaces, that it is of no significance? It is of very great significance for the cosmos. Here you can see at once: even the vibrations are given to the demon, whereby he may unfold his activity out into the cosmic spaces.

No one can sensibly imagine that this is meant to imply that the steam-engine should be abolished. Many things would then have to be abolished, for the steam-engine is by no means the most demonic. Wherever electricity is applied, and many another thing beside, there is far more of demonomagic; for there we are dealing with many other forces which have still more significance for the cosmos. Needless to say, anyone who understands Spiritual Science will realise that these things are not meant to be abolished. We cannot be reactionary or conservative in the sense of resisting progress. In deed and in truth, this demonomagic is progress, and the Earth will yet undergo more and more of such advances. Man will succeed in unfolding mighty effects into the cosmic spaces. It is not a question of abolition—not even of hostile criticism—for it goes without saying, these things are justified. Yet, if on the one hand these things must emerge in the progress of mankind, it is indeed a question on the other hand of our creating counter-forces to bring about the necessary balance. Compensating forces must be created, and that can only be when humanity understands once more the principle of Christ and finds the way to Christ. For a short space of time mankind has been led away from Christ. Even those who call themselves officially His representatives look only for an Angel in the place of. Christ. But we shall have to find the way of the soul to Christ Himself. For just as with the demons of our machines we work out into the cosmos, even to the physical stars, so must we find the way of the Spirit, out into those worlds where man is between death and a new birth and where the Beings of the Hierarchies are living. What I am now hinting at is connected with what I explained before. I told you on the one hand how men are entering more and more into the karma of their vocations, such as I described it, and how from the other side this karma must be met by that understanding of the Spiritual World which can in turn prepare our finding of a way to Christ Himself. Of these things we shall continue in the next lecture.

This Lecture was formerly part of GA 173 but has not been included in the new arrangement in three volumes.

Many people have the custom of celebrating every year the physical birth of that Being Who entered into earthly evolution in order to give meaning to this earthly evolution. In keeping with the task of our spiritual scientific movement, a task of which we must never cease to be aware, and in an effort to avoid falling into a merely routine celebration such as is found in many places today, it will be fitting to bring before our souls in these grave times some aspects of what is connected with the meaning of the physical birth of Christ Jesus.

We have often contemplated with the eyes of our spirit the fact that in Christ Jesus two Beings flow together to form one: the Christ-Being and the human Jesus-Being. This is something that people on earth are capable of experiencing. As Christianity has developed, there has been much conflict, much dogmatic conflict about the significance of the uniting of Christ with Jesus in the body whose physical birth we celebrate in the Christmas festival. Let us start with what we know. In Christ we recognize a cosmic, super-earthly Being, One Who came down from spiritual worlds in order to give meaning to earthly evolution by being born in a physical human being. And in the human being Jesus we recognize one who was destined, in the manner known to us, to unite as a human being with the Christ-Being, to take this Being into himself after thirty years of preparation.

Not only is much argument, much dogmatic conflict connected with the manner in which Christ united with Jesus. There is also, in the relationship of Christ to Jesus, an indication of important mysteries relating to the whole of mankind's evolution on earth. In endeavouring to pursue what has happened so far, so as to understand something about this uniting of Christ with Jesus, and in considering what must still happen in human evolution in order to bring this relationship into a proper focus, we find ourselves touching on one of the greatest mysteries of human knowledge and human life.

As the time approached when human evolution was to take into itself the Christ-Being there came about a possibility, like an inheritance from the ancient days of clairvoyant wisdom, of gaining a picture, an idea of the whole lofty stature of the Christ-Being. There existed at this time a wisdom about which people often speak today in what could be called a sacrilegious way, though they have scarcely any idea of what it represented. It was something which has now been eliminated from human evolution by certain streams which are opposed to more profound Christian revelation. This was Gnosis,¹ a wisdom into which much of the knowledge revealed to mankind by ancient, atavistic clairvoyance had flowed. Every last fragment of Gnosis, both verbal and written, had been rooted out by western dogmatic Christianity, but not until Gnosis had also endeavoured to find an answer to the question: Who is Christ?

Today there is no longer a question of returning to Gnosis for, of course, the light of Gnosis has meanwhile gone out. But the elimination of Gnosis, root and branch, though a consequence of evil, ignorance and hostility towards knowledge and wisdom sprang, nevertheless, in a way from a necessity of earthly evolution. So the accusation that anthroposophical spiritual science intends to warm up ancient Gnosis is nothing more than one of the many malevolent attacks now being made on us. This accusation is made by people who know nothing about Gnosis and, similarly, little about Anthroposophy. We do not want to warm up Gnosis, but we do want to recognize that Gnosis was something powerful, something great, for that time nineteen centuries ago when it endeavoured to give some kind of an answer to the question: Who is Christ?

The eye of the Gnostic—his spiritual eye—saw the spiritual worlds. He thought of the spiritual hierarchies arranged in a wonderful way, rank upon rank. He also saw how Christ strode down through the world of the spiritual hierarchies in order to enter into the enveloping bodies of a mortal human being. All this was revealed to the soul of the Gnostic. And this soul strove to gain a picture of how Christ came down from spiritual heights and was received on earth. You can gain an idea of the scale of these events if you imagine that everything that has come into the world since the elimination of Gnosis has been small and petty in comparison with the mighty Christ-picture of the Gnostics. The Mystery-wisdom that lies behind the Gospels is infinitely great, greater than anything that subsequent theology has been capable of finding in them. In order to understand how small and insignificant is today's customary understanding of the Christ-Being compared with that of Gnosis, you might try to immerse yourselves in the Christ-idea of the ancient Gnostics. When you place this before your soul you will grovel in the dust before the greatness of this picture of the Christ-Being Who came down from spiritual heights, spiritual distances, spiritual breadths into a human body. So, long ago, there was once amongst human beings a lofty concept of Christ. It has receded now. For all those dogmas that came into being subsequently, the creeds of Arius or Athanasius or whatever,² are trifling compared with the Gnostic concept which combined wisdom about the structure of the universe with the view of the Christ-Being. Only remnants of this great Gnostic concept of Christ remain.

This is one aspect of the relationship of Christ to Jesus, namely, that Christ came into the world at a time when the wisdom which could have comprehended Him, which had endeavoured to comprehend Him, had already been stamped out. Yet, all along, those who spoke of Gnosis as an oriental fantasy which had to be stamped out for the good of western man considered themselves good Christians. In truth, it was only the incapacity of that time, its incapacity to link earthly concepts with heavenly concepts. You really need a sense of tragedy if you want to understand human evolution.

How long was it after the event of the Mystery of Golgotha that the Temple of Jerusalem, the place of peace, was destroyed? The city of Jerusalem surrounded the Temple of Solomon. What Gnosis was as wisdom, the Temple of Solomon was as symbol. In the Temple of Solomon were symbolized all the mysteries of the universe. The purpose was that those who entered the Temple of Solomon, where they were surrounded by pictures which were mirrored in their souls, should there absorb something into their souls which only then transformed them into true human beings. The Temple of Solomon was to pour the meaning of the universe into the souls of those who were permitted to enter there. What the Temple of Solomon contained was not directly contained anywhere on the earth, for it contained everything in the way of universal mysteries that shone down into the earth out of the breadths of the cosmos.

Why was the Temple of Solomon built? My dear friends, if you had asked an ancient initiate who knew about the Temple he would have replied: So that there shall be a sign here on earth which may be seen by those powers who accompany the souls who are seeking a way into earthly bodies. Let us grasp this rightly. These ancient initiates of the Temple of Solomon knew, as they accompanied the human beings down through all the signs of the Zodiac into their earthly bodies, that they must guide special souls to those bodies which were capable of mirroring in themselves the symbols of the Temple of Solomon.

Naturally enough, this could become a reason for succumbing to arrogance. If this was not taken in with humility, with the humility of the Essenes, it became a reason for succumbing to the wisdom of the Pharisees! But the truth is as follows: The earthly eye looks up to the heavens and sees the stars. The spiritual eye of those who led souls down to the earth from the breadths of the universe was directed downwards and saw the Temple of Solomon with its symbols. It was for them a star by whose light they could accompany the souls into bodies of a calibre capable of comprehending the meaning of the Temple of Solomon. It was the star at the mid-point of the earth which shone out strongly into spiritual heights.

When Christ Jesus had come to the earth, when the Mystery of Golgotha had taken its course, then this great Mystery of Golgotha was to be mirrored in every single human soul: ‘My kingdom is not of this world!’ So the external, physical Temple of Solomon first of all lost its significance, and its destiny fulfilled itself in a tragic way. Basically, there was no one left at that time who, by mirroring all the symbols of the Temple of Solomon, could really take in the full extent of the Christ-Being. But the Christ-Being Himself had entered into earthly evolution and was now within it. This—as has so often been repeated in our circles—is the fact which matters. The Gnostics were the last stragglers of those bearers of that wisdom which was extensive and intensive enough to understand something of Christ out of man's ancient, atavistic earth-wisdom.

That is one side of the relationship between Christ and Jesus. At that time the Christ-Being could have been comprehended by Gnosis. But this was not part of the plan of evolution, although in what had been Gnosis there had been contained the full wisdom of the Christ. But now it can be said that the path taken by Christianity through the countries of the South—through Greece, Italy, Spain and so on—was suited to extinguishing more and more the knowledge of what Christ really was. Rome in decline, Rome in disintegration was destined to extinguish the understanding of Christ.

It is a remarkable thing that, on the one hand, the relationship of Christ to Jesus worked in such a way that, in Gnosis, a high concept of Christ shines out and then dies away as Christianity passes through the Roman element, and that, on the other hand, when Christianity meets the peoples coming down towards it from the North, the concept of Jesus starts to take shape. The concept of Christ has died away in the South. Then, in the North, the concept of Jesus appears, certainly not in a lofty way, but in a way that speaks to the souls of human beings; something wonderful enters human souls at the thought of how a child is born in a consecrated night, a child who will take the Christ into himself. Just as in the South the concept of Christ was inadequate, so in the North was the feeling for Jesus. Nevertheless, the feeling was such that it deeply moved people's hearts; yet, in itself, it is not fully comprehensible. You have only to compare the greatness and majesty of what Christ Jesus means for human evolution with all the sentimental trifles contained in so many poems and songs about the ‘darling infant Jesus’, which move the hearts of those who, in their egoism, believe that they are experiencing heavenly ecstasies. If you make this comparison you gain an immediate impression of something that wants to enter into life but cannot quite do so, something that combines with that other in such a way that the whole deeper meaning and significance remains in man's subconscious.

Now what is it that remains in man's subconscious while the concept of Jesus, the feeling for Jesus, the experience of Jesus rises to the surface? It is extraordinary how this happened! The understanding of Christ sank down into the subconscious and the understanding of Jesus began to glow in the subconscious. In man's subconscious, not in consciousness, which was powerless, there was to be a meeting and a balancing out of the Christ consciousness which was fading and the Jesus consciousness which was beginning to glow in the subconscious. Why did the peoples who came down from Scandinavia, from what is today northern Russia, not take up in Christianity the Christ idea which, to begin with, remained utterly unknown to them? Why did they take up the Jesus idea in Christianity? Why was it the Christmas festival which, above all, spoke to human hearts, awakening in them infinite feelings of holy tenderness? Why was this? What was there in this Europe which received from the South what was basically an utterly disfigured Christianity? What was there in this Europe that caused that idea to light up in people's hearts, that idea in which the Christmas festival with its deep, deep content of feeling is experienced?

The people had been prepared but, to a certain extent, they had forgotten what had prepared them. They had been prepared out of the ancient northern Mysteries. But they had forgotten the meaning of the ancient northern Mysteries. To discover, out of the inner meaning of the northern Mysteries, that deep secret of how the feeling for Jesus entered into European soul life it is necessary to go very far back indeed.

These northern Mysteries were founded on something utterly different from the foundation of the Mysteries of Asia Minor, the Mysteries of the South. These Mysteries of the North were founded on something that was more intimately bound up with the life of the stars, with nature, with the earth's growth forces, rather than that which was shown in the symbols of a temple. Mystery-truths are not the trifles certain mystic sects play around with today. Mystery-truths are grand and powerful impulses within human evolution. Just as we cannot find our way back today through Anthroposophy to Gnosis, to the ancient Gnostics, neither can mankind return to what the ancient Mysteries of the North once meant for human evolution. It would be a foolish misunderstanding to believe that such Mystery-truths are being revealed now because of a desire to return in some way to what lived in them. For the sake of self-knowledge it is necessary for mankind today to know what lived in such Mysteries. For what in the northern Mysteries involved the whole evolution of the universe was connected with what came from the earth, whereas the Gnostic wisdom inspired by the cosmos was connected with what took place in the far reaches of the universe. The mystery of mankind in its connection to all the mysteries of the cosmos, how it works when man enters on the physical earth into his physical existence, all this, at a certain period of earthly evolution, lay more deeply than anywhere else at the basis of these ancient northern Mysteries.

But it is necessary to go a very long way back, approximately to the third millennium BC or perhaps even further, in order to understand what lived in those souls who later took into themselves the feeling for Jesus. Just about where the peninsula of Jutland is part of Denmark today, there existed a centre from which emanated in those ancient times very important Mystery-impulses. However people may judge this with their modern understanding, I can tell you that these Mystery-impulses were connected with the fact that, in the third millennium BC in this northern region, there lived certain tribes who only considered those people to be proper residents of the earth who were born during certain weeks in winter time. This came about because the temple priests of this secret Mystery Centre on the Jutland peninsula decreed that in certain tribes, the Ingaevones³ as Tacitus called them, the sexual union of human beings must only take place during the first quarter of the year. Every sexual union outside this period decreed by the Mystery centre was taboo; and anyone not born during the season of the darkest nights, in the coldest season towards the new year, was considered by these tribes of the Ingaevones to be an inferior human being. The impulse was sent out by the Mystery centre at the time of the first full moon after the spring equinox. This was the only time when those who felt truly connected with the spiritual worlds were allowed to practise sexual union. The forces which are used up in sexual union were saved for the whole remainder of each year and thus contributed to the growing strength of the people. Therefore, they were able to develop that remarkable power of which even the dying echo so astonished Tacitus—writing a century after the Mystery of Golgotha.

In this way the tribes of the Ingaevones, and the other Germanic tribes to a lesser extent, underwent at the time of the first full moon after the spring equinox a particularly strong experience of the process of conception, not in a state of waking consciousness but through a kind of dream annunciation. They knew what this meant with regard to the connection between the mystery of man and the mysteries of heaven. A spiritual being appeared to the one who was conceiving and announced to her, as through a vision, the human being who was to come to the earth through her. There was no consciousness, only a semiconsciousness in that sphere which human souls experienced during the process of entering into physical, earthly reality. Subconsciously the people knew themselves to be ruled by gods, the Vanir.⁴ They were not fully conscious in their intellect but lived in a ‘knowing dream-consciousness’.

Practices which exist at a certain time, and are fitting for that time, often survive into later times in external symbols. In olden times the holy mystery of birth was shrouded in the subconscious, which in turn meant that all births were crowded together in a certain part of the winter season, and it was regarded as sinful if human beings were born at other times. Later on this was partly preserved, but only fragments passed over into later consciousness, fragments of which the meaning has so far remained undiscovered by any learning. Indeed, it is openly admitted that no scholar has succeeded in discovering any meaning. Fragments remain in the so-called Ertha saga. Except for a few notes, everything now known externally about the Ertha, or Nerthus saga is contained in the writings of Tacitus, who reports about it as follows:⁵

‘The Reudigni, the Aviones, the Anglii, the Varini, the Eudoses, the Suardones, and Nuithones, Germanic tribes who are fenced in by rivers or forests’—these are more or less those tribes who together constitute the Ingaevones—‘venerate Nerthus, Ertha, or Mother Earth and believe that she interposes in human affairs, and visits the nations in her chariot.’

In olden times every woman who was to give the earth a new citizen knew in her dream consciousness, through the religious worship of the Vanir, that the goddess later worshipped as Ertha or Nerthus would appear to her. This godly being was perceived as male-female rather than purely female. Only later did a corruption lead to Nerthus becoming a wholly female principle. Just as the Angel Gabriel came to Mary so, in ancient times, did Nerthus come in her chariot to those who were to give the earth a new citizen. The women who were going to give birth saw this in spirit. Later, when the Mystery-impulse in this form had long faded away, the people still celebrated the dying echo of this event in symbols. This is what Tacitus saw, and described as follows:

‘In an island of the ocean there is a sacred grove, and within it her consecrated chariot, covered over with a garment. Only one priest is permitted to touch it.’

This priest was thought of as the initiate of the Ertha Mystery.

‘He can perceive the presence of the goddess in this sacred recess, and walks by her side with the utmost reverence as she is drawn along by heifers. It is a season of rejoicing, and festivity reigns wherever she deigns to go and be received. They do not go to battle or wear arms; every weapon is under lock; only peace and quiet are known and welcomed at these times, till the goddess, weary of human intercourse, is at length restored by the same priest to her temple.’

This was exactly what the vision was like. Such ancient documents describe things really quite exactly, only people no longer understand them. ‘It is a season of rejoicing and festivity. They do not go to battle or wear arms; every weapon is under lock.’ Thus it was indeed at the season which is now our Easter time. Out of their inner soul life people believed the season of the earth's fruitfulness to have come for them too, and those souls were conceived who were later born in the season which is now our Christmas time. The season of Easter was the time for conception. This was seen as a holy mystery of the cosmos and later it was symbolized in the worship of Nerthus. All of it was shrouded in the subconscious and was not allowed to break through into consciousness. This shimmers through in what Tacitus says about this worship:

‘Only peace and quiet are known and welcomed at these times, till the goddess, weary of human intercourse, is at length restored by the same priest to her temple. Afterwards the chariot, the vestments and the divinity herself are purified in a secret lake. Slaves perform the rite, who are instantly swallowed up by its waters.’ A penalty to ensure that all who know about these matters are submerged in the night of the unconscious. ‘Thus reigns a mysterious terror and a pious ignorance concerning the nature of that which is seen only by men doomed to die.’

Everything that takes place in the world comes to have a luciferic and an ahrimanic counter-image. The practices of the Ingaevones, which fitted properly into human evolution, related to the time of the first full moon after the spring equinox. But owing to the precession of the equinox, what remained in ancient times of what had once been a dream experience took place later and later, and thus became ahrimanic. When the events of true, ancient Ertha worship had gradually moved to a time approximately four weeks later, they had become ahrimanic. It was ahrimanic because the union of the human woman with the spiritual world was sought in an unlawful way, that is, at an unlawful time. This then came to be caught and held in ‘Walpurgis Night’⁶ which falls on the night of 30 April to 1 May. This is purely the consequence of an ahrimanic time-shift. You know that a luciferic time-shift goes backwards; an ahrimanic one is the opposite, so here the equinox is shifted forwards so that the remnant from earlier times manifests later. Thus the ahrimanic, Mephistophelean reverse side of ancient Ertha worship, its reversal into something devilish, later became ‘Walpurgis Night’, which is connected with the most ancient Mysteries of which only this weak echo remains.

Much of these Mysteries lived on in the Scandinavian Mysteries.⁷ There in place of Ertha is Frigg, who in the symbolism of later ages—as spiritual science reveals—actually appears as a traitor to what really lay at the foundation.

Something else also should be mentioned in connection with the customs of these Mysteries. From the time of the spring full moon until the depths of winter the fruit ripened in the mothers' wombs. Then one such human being was the first to be born in the holy night. Among the tribes of the Ingaevones this human being, the first to be born in the holy night, was chosen to become, at the age of thirty, the leader for three years, for only three years. In most ancient times this occurred every third year. What then happened to him I might be able to tell you later on.

Careful research reveals that not only is Frigg, Frea, Frija a kind of secondary name for Nerthus, but that the name Ing, after whom the Ingaevones named themselves, is also a secondary name for Nerthus. Those connected with this Mystery centre called themselves ‘the ones who belong to the god, or goddess, Ing’: Ingaevones. In the external world only fragments remained of what was actually experienced. One of these are the words of Tacitus which I have read to you. Another fragment is the famous Anglo-Saxon rune-song⁸ consisting of only a few lines. Every student of German philology knows it but none understand its meaning:

‘Ing was first seen by the men of the East Danes. Later he went eastwards. Across the waves he strode, and his chariot followed after.’

This Anglo-Saxon rune-song contains an echo of what had happened in the ancient Mystery-custom of conception at Easter with the view to a time of birth at Christmas. What took place in this connection in the spiritual world was known, above all, on the Danish peninsula. That is why the rune song says quite rightly: ‘Ing was first seen by the men of the East Danes.’ Then came times when this ancient knowledge fell more and more into corruption, so that only echoes and symbols remained. Altogether human evolution became more suffused with what came from warmer climes. From warmer countries comes something which is unlike what comes from colder climes, where the season of the year is intimately linked with what human beings experience in their inner being. In warmer climes the seed of man was sown all the year round. Of course this happened also in the colder countries even while the old atavistic clairvoyance still existed, but it was suffused in the ancient principles. It came to the the northern regions when the Vanir were being replaced by the Aesir and when, in the southern regions, the nature Mysteries had long been replaced by the temple Mysteries. It came northwards, of course still mixed with the ancient ways, when the Vanir were being replaced by the Aesir. Just as the Vanir were connected with ‘imagining’, so were the Aesir connected with ‘being’, with being or existing in the material world which external understanding wishes to grasp. When the northern people had entered an age in which individual intelligence was beginning to develop, when the Aesir took the place of the Vanir, the Mystery-custom became corrupted. It migrated to isolated, scattered Mystery-communities in the East. One alone remained. The one in whom the whole meaning of the earth was to be renewed, the one in whom the Christ was to dwell, was chosen to unite within himself what had once been the content of the northern Mysteries.

So in contemplating in the Luke Gospel the story of how the Archangel Gabriel appears to Mary, we may seek its origin in the true visions which occurred in what was later mirrored in the Nerthus Mystery with its symbols. This had migrated over to the East. Spiritual science now reveals it and only spiritual science can find a meaning for the Anglo-Saxon rune song. For Nerthus and Ing are one and the same. And of Ing it is said: ‘Ing was first seen by the men of the East Danes. Later he went eastwards. Across the waves he strode, and his chariot followed after.’ He strode, of course, across the waves of the clouds, just as Nerthus strode across the waves of the clouds. What had been general in the colder regions became singular, a single event. It took place as a single event and as such comes to meet us again in the description in the Luke Gospel.

Now once something is there, once it has become customary and firmly anchored in the soul, then it remains there, it remains firmly in the soul. So when the people of the North received the tidings of Christianity from what had been ancient Rome in the South, these tidings were linked with old Mystery-customs which lived no longer in full consciousness but in the subconscious and were thus only dimly sensed. That is why the feeling for Jesus could be especially strongly developed there. What had lived in the old Nerthus Mystery had sunk down into the subconscious where it was still present, where it was sensed and felt.

In those distant days in the far North, when the earth was still covered in forests in which lived the aurochs and the elk, the families gathered in their snow-covered huts in the lamplight around a newborn child. They spoke of this new life and of how it brought to them the new light which the heavens had announced to them in the days of early spring. This was the ancient Christmas, the consecrated night. When they later received tidings of one who was born in the holiest hour and who was destined for great things it reminded them of another who had been the firstborn after the twelfth hour of the consecrated night. The ancient knowledge was gone, but the ancient feelings lived on when the tidings came of such a one born in distant Asia, one in whom lived the Christ Who had descended to the earth from the starry heavens.

It is our duty in the present time to understand such things more and more so that we may learn to grasp the meaning of earthly mankind's evolution. Holy Writ is filled with what is unimaginably great, not with the kind of triviality so often discussed in religious tracts. It is filled with holy truths which run through the whole of human evolution and thrill us to the marrow, flooding our hearts with wonder. All this resounds in what the gospels contain. Once spiritual science has revealed the profound background to what lives in the gospels, these gospels will become for mankind something inestimably dear and valuable. One day mankind will know why it is said in the Luke gospel:

‘And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And this taxing was first made when Cyrenius was governor of Syria. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David): To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.’

For Him, the firstborn among those who were to find one another in the soul, the ancient Mystery-forces had migrated to the distant East from the Danish peninsula.

‘And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid.’

In the same way had Ertha, who rode through the countryside in her chariot, brought tidings of the arrival of human beings on earth in a way fitting for the ancient consciousness of the Vanir, that is, for subconscious, atavistic clairvoyance.

‘And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,’

Saying what the Ertha priest had spoken in the ancient northern Mystery to the woman who was to conceive:

‘The revelation of the divine comes from on high in the time of peace among those who are of good will!’

As Tacitus says: ‘It is a season of rejoicing and festivity. They do not go to battle or wear arms; every weapon is under lock.’

It is to this greatness that human beings must ascend: They must look deeply into the course of human evolution. For even the Mystery of Golgotha, which gave a deeper meaning to the whole of earth evolution, only becomes fully comprehensible when it is shown how it stands within human evolution as a whole. When materialism has disappeared and people want to know, not only in the abstract but also quite concretely about their divine origin, there will once again be an understanding for the holy Mystery-truths of ancient days. Then will the interval of time be over in which Christ, though He lives on the earth, can only be minimally understood in full consciousness. For the understanding of Christ among the Gnostics faded away; and the understanding of Jesus grew only unconsciously in connection with the ancient worship of Nerthus. In the future mankind will have to bring into consciousness and bind together both these unconscious streams. Then an understanding of Christ will gain more and more prominence on the earth, and this will be the link between ancient Mystery-knowledge and a renewed great flourishing of Gnosis.

Those who take seriously the anthroposophical view of the world, and also the Movement connected with it, will see that the things it has to say to mankind are no childish games but great and serious truths. We must allow our souls to be deeply moved, because these things are meant to move us deeply.

The earth is not only a great living creature. It is also a lofty spiritual being. Just as a great human genius cannot evolve to full stature without suitable development through childhood and youth, so the Mystery of Golgotha could not have taken place, the divine could not have united with earth evolution if, in the days of earth's beginning, other divine beings had not descended in a different, though equally divine way. The revelation of the divine on high incorporated in the worship of Nerthus differed from the way it was later understood; but it existed.

The knowledge contained in this ancient wisdom is solely atavistic, yet it is infinitely higher than the materialistic world view which is today making human beings into animals as regards the level of their knowledge.

In Christianity we are concerned with a fact, not with a theory. The theory has to follow after the fact and it is important for the human consciousness that is to develop during the further course of earth evolution. But Christianity as such, the Mystery of Golgotha, exists as a fact, and it was necessary that it should enter at first into the unconscious streams. This was still possible in Asia Minor at the time when Christ united with the earth.

Shepherds, people resembling those among whom the worship of Nerthus lived, are also described in the Luke gospel. I can only sketch all this for you. If only we had more time I could show you how deeply founded are the things I have to tell you today. It is because man came down from spiritual heights that the revelation of the divine came from the heavens. It had to be expressed in this way to those who knew, from ancient wisdom, that the destiny of man is linked with what lives in the stars of the heavens. But what is to live on the earth as a result of the incarnation of Christ into a human being will have to be understood gradually. The tidings are twofold, they are in two parts: ‘The revelation of the divine from on high’ and ‘Peace to earthly souls who are of good will.’ Without this second part, Christmas, the festival of the birth of Christ is meaningless!

Not only was Christ born for mankind; mankind also crucified Him! There is a necessity for this, too, but it is no less true that mankind did crucify Christ. And it may be known that the crucifixion on the wooden cross at Golgotha was not the only crucifixion. A time must come in which the second part of the Christmas words may be understood: ‘Peace to men on earth who are of good will!’ For the negative, too, may be felt and sensed, namely, that mankind today is far removed from a proper understanding of Christ and the Christmas Mystery.

Surely it must cut us to the quick that we live in an age when mankind's longing for peace is shouted down.⁹ It is almost dishonest in these days, when mankind's longing for peace is shouted down in the way it is, to celebrate Christmas at all. Let us hope, since we are not yet confronted with the absolute worst, that a change of soul may take place so that, in place of the shouting-down of the longing for peace, there may come Christian feelings, a will for peace. If it does not, it may not be those who are striving in Europe today but, instead, others who come over from Asia who will one day take revenge for the shouting-down of the longing for peace and bring tidings of Christianity and of the Mystery of Golgotha to the ruins of European culture and spiritual life. Then the record will be indelible: At Christmas in the nineteen hundred and sixteenth year after the annunciation of peace on earth to human souls who are of good will, in the nineteen hundred and sixteenth year after the tidings of Christmas, mankind succeeded in shouting down the longing for peace!

May it not come to this! May the good spirits who work in the Christmas impulses guard Europe's unfortunate population against this!

• 1. See, among others, Rudolf Steiner Christ and the Spiritual World. The Search for the Holy Grail, Rudolf Steiner Press, London 1963, Lecture One.
• 2. At the first Council of Nicaea (325) the Athanasian creed (identity of the Son with the Father) was accepted. Arius denied this identity and stressed the oneness of God the Father. He gained many supporters, especially among the Germanic tribes, and the strife between the two schools of thought dragged on throughout the fourth and fifth centuries, until Arianism lost its influence.
• 3. ‘To Mannus they assign three sons, from whose names, they say, the coast tribes are called Ingaevones; those of the interior, Herminones; all the rest Istaevones.’ Tacitus Germania, 2.
• 4. A literal translation of these two sentences reads as follows: ‘Subconsciously the people knew themselves to be ruled by gods, who were given the name ‘Wanen’ [English: Vanir], which is connected with the word ‘wahnen’ [to fancy, to imagine], that is, with that which runs its course, not in full, intellectual consciousness but in a “knowing, dream consciousness”.’ Trs.
• 5. Tacitus on the Ertha saga, Germania, 40. Translated by A J Church and W J Brodribb.
• 6. The night of 30 April to 1 May when the witches are said to gather on the Brocken in the Harz Mountains.
• 7. See Rudolf Steiner The Mission of the Individual Folk-Souls, Rudolf Steiner Press, London 1970, and also Die Julzeit und die Christfeststimmung, Dornach 1966.
• 8. The so-called song of the runic names. Twenty-second rune. See Wilhelm Grimm Über deutsche Runen (On German Runes), Göttingen 1821.
• 9. On 12 December 1916, via a speech in the Reichstag by Bethmann-Hollweg, the Central Powers offered a suggestion for peace negotiations which was rejected by the Allies. See Lecture Thirteen.

One of the outstanding figures in world history is Julian the Apostate (a successor of Constantine) who fell by the hand of an assassin in the campaign against the Persians in the year A.D. 363 (note 1). Julian occupies a special place in the history of the West. His life and career show how the course of world history is determined by the clash of contending forces. I pointed out in my previous lecture that in Constantine we have a personality who had to abandon the former coercive measures practised by the majority of the earlier emperors when they sought initiation into the Mysteries. To compensate for this he therefore did everything in his power to advance the cause of exoteric Christianity in the Empire.

Now from earliest childhood Julian was held in low esteem by the Imperial family and their adherents. In the age with which we are dealing it was the custom to anticipate the future of an individual such as Julian by resorting to prenatal prophecies. The Imperial family had been obliged to conclude from the predictions of the Sibylline oracles that Julian would actively oppose the policy pursued by the Emperor Constantine. From the first, therefore, they tried to prevent Julian from being raised to the purple. It was decided that he should be murdered while still a child and preparations were made to have him butchered along with his brother. There was a strange aura attaching to Julian which inspired terror in those around him and countless stories relating to his personality testify to the fact that there was something uncanny about him. On one occasion during his campaign in Gaul a somnambulist cried out as the army passed by: “There is the man who will restore the old Gods and their images.”

The appearance of Julian at this moment in history must be seen as something predestined, something deeply significant. As often happens in such cases his life was spared lest his murder should bring greater disaster in its train. People persuaded themselves that whatever steps he might take against the policies of Constantine could be quickly nullified. And precautionary measures were taken to neutralize the dangerous tendencies of Julian's make-up and his leanings towards Paganism. In the first place it was decided to give him a sound Christian education which accorded with the ideas of Constantine. It was wasted effort and met with no response. Anything which had survived from the ancient Hellenic traditions fascinated him. Where powerful forces are at work in such a personality they ultimately prevail. And so, because his mentors sought to protect him from dangerous associations he was driven into the arms of Hellenic tutors and was introduced to Hellenic culture and civilization. When he grew older Julian learned how the neo-Platonic philosophers were imbued with the spirit of Hellenism and in consequence he was finally initiated into the Mysteries of Eleusis. Thus at a time when the Roman Emperors had already dispensed with the principle of initiation, an initiate in the person of Julian once again sat on the throne of the Caesars.

Everything that Julian undertook must be judged in the light of his initiation into the Eleusinian Mysteries (and history has been at great pains to misrepresent his actions in every possible way). In order to form a true estimate of such a personality as Julian we must give due weight to the effects of this initiation. What spiritual benefit had Julian derived from his initiation into the Eleusinian Mysteries? Through direct spiritual perception he learned the secrets of cosmic and world evolution, the spiritual origin of the world and how spiritual forces operate in the planetary and solar systems. He learned to understand certain things which were quite incomprehensible to his contemporaries (with the exception of a few Greek initiates), namely, the relation of solar influences and the Being of the Sun to the old Hermes-Logos. He understood the meaning of the Pythagorean maxim: “Thou shalt not speak against the Sun!” This does not refer, of course, to the physical sun but to the Spirit which is concealed behind the Sun. He knew that the ancient sacred traditions ascribed the origin of the world to the spiritual Being of the Sun and above all that man must recover his relation to the spiritual Sun if he is to penetrate to the source of his existence.

Julian therefore was aware of the ancient Sun-Mystery. He realized that the physical sun is but the external form of a spiritual Sun which can be awakened in the soul of man through initiation, and when awakened can reveal to him the intimate connection between the universe and the historical life of man on Earth. It was clear to Julian that the world can never be ordered on a basis of rationalism, that only those who are able to be in touch with the Sun Logos are in any way fitted to have a voice in the ordering of the world. He had to recognize that the movements of the celestial bodies and the great historical movements of mankind are governed by a common law.

Even a Church Father such as St. Chrysostom was aware of the existence of an ancient Sun-Mystery, since he went so far as to declare that men are so dazzled by the physical sun that they cannot penetrate to the spiritual Sun. The soul of St. Chrysostom was still illumined by a ray of wisdom from olden times, but in those around him hardly a trace of it remained. It is clear that scarcely a vestige of understanding remained for that method of awakening the soul to the secrets of the universe which had been communicated through the ancient Mysteries and which were certainly communicated to Julian who was one of the last to be instructed in that method. He was therefore surrounded entirely by adherents of Constantine, by those who echoed the thoughts of Constantine. It is true that in the West, up to the end of the ninth century we find outstanding personalities even amongst the Popes, who were still inspired by the ancient Mystery wisdom; but the real opposition came from Rome which set out to nullify the efforts of these individuals and to pursue in its place a definite policy of its own towards the traditions of the ancient Mysteries. I shall say a few words about this later. In effect, Julian only came in contact with a very exoteric form of Christianity.

Through complicated psychological processes which are difficult to describe in detail he lighted upon the idea of utilizing the last surviving remnants of initiation in order to ensure continuity in evolution. In reality he was not an opponent of Christianity; he simply favoured the continuity of Hellenism. He was more interested in promoting Hellenism than in opposing Christianity. With passionate enthusiasm he strove to arrest the decline of Hellenism and to transmit its traditions to posterity. He was opposed to any sudden break in continuity, any radical change. As an initiate of Eleusis he knew that the policies he proposed to embark upon could not be realized unless one was in close touch with the spiritual forces operating in the sensible world, and that if we seek to introduce new impulses into world evolution by appealing to physical and psychic forces alone, then we are “speaking against the Sun” in the Pythagorean sense. Julian had no such intention; indeed his purpose was quite the reverse. In effect he accepted one of the greatest challenges that it is possible to imagine.

Now we must not forget that in Rome at that time and throughout the whole of Southern Europe there was active opposition to this challenge. Remember that up to the time of Constantine, in large sections of the population the last remnants of ancient cults had been preserved. Today the question of miracles is a real thorn in the side of Biblical exegesis, because people refuse to read the Gospels from the standpoint of the age to which they, the Gospels, belong. The question of miracles raised no problems for the contemporaries of the Evangelists, for they were aware of the existence of rites and ceremonies from which men derived spiritual forces which they were able to control.

Whilst, on the one hand, Christianity was introduced as a political measure which culminated in Constantine's edict of toleration, so attempts were made on the other hand, to suppress the ancient pagan rites. Endless laws were promulgated by Rome which forbade the celebration of rites which derived their power from the spiritual world. These laws, it is true, declared that the old superstitions must cease, that no one may practise ritual magic in order to injure others and no one may communicate with the dead, and so on, but these were only pretexts. The real purpose of these laws was to eradicate root and branch any traces of pagan cults which had survived from ancient times. Wherever possible, history has endeavoured to hush up or to conceal the real facts of the situation. But our earliest historical records were the work of priests and monks in the monasteries (a fact which modern science, which claims to be “objective and to accept nothing on authority”, studiously ignores). The avowed object of the monasteries (i.e. priests and monks) was to suppress all knowledge of the true character of antiquity and to prevent the essential teachings of the pagan Mysteries from being transmitted to posterity.

And so Julian saw the vanishing world of antiquity in a totally different light from the forerunners of Constantine. Through his initiation he knew that the human soul was related to the spiritual world. He could only hope to succeed in the task he had undertaken—to use the forces of the old principle of initiation in order to further the continuity of human evolution—by resisting the current attitude to man's evolution. Because of his initiation Julian was in reality a man with a profound and sincere love of truth, a sense for truth that was totally foreign to Constantine. Indeed Julian's profound respect for truth has not its like in the history of the West. With his deep instinct for truth that had been fortified by his initiation he turned his attention to teachings of the universities and schools of his day. He found that the Christian dogma had been introduced into the schools in the form that had existed since the time of Constantine. Armed with this dogma the teachers gave their personal interpretations of the Hellenistic writers whose works were centred round the figures of Zeus, Apollo, Pallas Athene, Aphrodite, Hermes-Mercury and so on. And Julian said to himself: “These teachers are the most outrageous sophists. How can they presume to expound ancient writings whose authors were convinced that the old gods were still living forces in the world? On what grounds do these teachers presume to interpret these writings when, by the very nature of their dogmas, they must deny the existence of these gods?” Julian's instinct for truth was outraged. He therefore forbade those who, by virtue of their Christian dogma were unable to believe in the old gods, to expound the ancient writings in the schools. If today we had the same honesty of purpose as Julian you can well imagine how much would be excluded from the curricula of our schools!

Julian wished to meet the challenge of the current trends which none the less were a necessity from another point of view. In the first place he had to come to terms with the Gospels, which had arisen in a totally different way from the knowledge imparted to him in the Eleusinian Mysteries. He could not reconcile himself to the way in which the Gospels had arisen. He said to himself: If that which is manifested in the Christ is a genuine inspiration that stems from the Mysteries then it must be possible to find it in the Mysteries, for it must have been incorporated in the Mystery-teachings. He wanted to ascertain if it were possible to continue the ancient Mystery-teachings. In the first place he was only familiar with the Christianity of his time in its exoteric aspect. He decided to make an experiment—not the kind of experiment that relies purely on human expedients (that would have seemed childish to him)—but to undertake an experiment that had a spiritual significance. He reasoned as follows: It has been prophesied that the temple in Jerusalem would be destroyed, not a single stone would remain standing. This has indeed come to pass. But if this prophecy could be discredited, if its fulfilment could be prevented then the mission of Christianity could not be accomplished. At the cost of great capital outlay Julian decided therefore to rebuild the temple in Jerusalem. A large number of workmen was assembled to begin the reconstruction. Now the whole affair must be regarded from a spiritual standpoint; it was not men alone, but gods, whom Julian set out to challenge. And it is an undoubted fact that can be demonstrated historically—in so far as historical facts can be demonstrated, even externally, although internal evidence leaves no doubt of their truth—that each of the workmen engaged on the work of reconstruction had a vision; he saw tongues of flame licking over the place where he was working and was obliged to withdraw. The undertaking was abandoned; but we recognize the high purpose that inspired Julian to undertake this venture.

Julian's experiment miscarried. After he had failed to discredit the prophecy of the destruction of the temple, he decided to approach the problem from another angle. His new plan was no less boldly conceived. The time had not yet come when the evolution of Europe had been influenced by that spiritual current which owed its origin to the fact that one of the greatest Church Fathers, Augustine (note 2), could not rise to a certain idea because at that time he lacked the necessary spiritual development. You know perhaps from your study of history—and I have referred to this on frequent occasions when discussing the Faust legend—that Augustine had originally been a Manichaean. Manichaeism originated in Persia and claimed to understand Christ Jesus better than Rome and Constantinople. This doctrine (unfortunately it is not yet permissible today to unveil the ultimate secrets of this doctrine, even in our present circle) filtered through into Europe in later times in various guises and still survived, though in a corrupt form, in its ramifications in the sixteenth century when the Faust legend was first recorded. By a happy intuition the revival of the Faust legend by Goethe preserved something of the spirit of Manichaeism. Julian thought on the grand scale; his thought embraced all mankind. In the presence of a man such as Julian we realize only too clearly how limited are the thoughts of ordinary mortals. The doctrine of the “Son of Man” will of necessity assume different forms according to our capacity to form conceptions of the real nature of man himself. Our conceptions of the “Son of Man” must therefore depend upon our conceptions of man; the one involves the other. In this respect men differ widely. At the present time people have only the most superficial understanding of such matters.

In Sanscrit the word for man is Manushya. This word expresses the basic feeling which a large number of people associate with the idea of humanity. When we use this vocable to describe man we are referring to the spiritual aspect of man, we are appraising man primarily as a spiritual being. If we wish to express the idea that man is spirit and his physical aspect is only the manifestation of spirit, then we use the word “Manushya”.

From our earlier discussions you know that we can study man from another angle. We can consider him mainly from his psychic aspect. We shall then give more attention to man as soul than to man as spirit; his physical aspect and everything that is related to his external aspect will be of secondary importance. We shall then be able to characterize man from the information derived from his inner life which is reflected in the eye or in the fact that he holds his head erect. If you look into the derivation of the Greek word anthropos you will find that it gives a rough indication of this aspect. Those who characterize man with the word Manushya or some similar vocable see him primarily as spirit, as that which descends from the spiritual world. Those who characterize man with a word resembling the Greek word anthropos (and this applies especially to the Greeks themselves) are expressing his soul nature.

Now there is a third possibility; we can concentrate on the external, the corporeal or somatic aspect, which is the product of physical inheritance. We shall then characterize man with the word homo that signifies (approximately) the procreator or the procreated.

Here are three conceptions of man. Julian who was aware of this trichotomy felt the need to look for a spiritual interpretation of the “Son of Man”. The thought occurred to him: “I have already been initiated into the Eleusinian Mysteries. Perhaps it is possible to have myself initiated into the Persian Mysteries and into the Mysteries which are in accordance with the doctrine of the Manichaeans. By this means perhaps I may be able to achieve my aim—the continuity of the pagan Mysteries.” This was a momentous thought. Just as Alexander's campaign had deeper motives than the mere conquest of Asia, so Julian's expedition had other motives than the conquest of Persia. He wished to find out whether he could further his objective with the help of the Persian Mysteries.

In order to understand the problem that faced Julian we must ask: What was it that Augustine could not understand in Manichaeism? I have already said that the time had not yet come to reveal the ultimate secrets of Manichaeism but it is possible to give a few indications. In his youth, Augustine was deeply attached to these teachings and they made a profound impression on him. He later exchanged the teachings of Manichaeism for Roman Catholicism. What did he not understand in Manichaeism? Why did he reject it, what was beyond his comprehension in Manichaeism?

The Manichaeans did not cultivate abstract ideas which divorced the world of thought from the world of reality. The Manichaeans and the initiates of the Eleusinian Mysteries were alike incapable of abstract thinking. In earlier lectures I attempted to show the difference between logical concepts and concepts in conformity with reality. The basic principle of Manichaeism was to cultivate only those ideas which are consistent with reality. Not that unreal ideas do not play a part in life; unfortunately they play a large part in life, especially at the present day, and the part they play is disastrous. And so, amongst other things, it was consistent with Manichaeism to form representations that were not purely abstract, but which were sufficiently powerful to intervene in the external world and to play an active part in that world. The conception of Christ Jesus that was commonly held by people at that time would have been quite impossible for the Manichaeans. And what was this conception? They had a somewhat nebulous idea of the Christ who had incarnated in Jesus through whom a change had been brought about in Earth evolution. Ideas about Christ have become incredibly vague, especially in the nineteenth century.

If we are really honest and sincere we cannot say that the notions afforded by Christian dogma about Christ and His mission will take us very far. If Christian ideas are not powerful enough to envisage an Earth which is not the graveyard of humanity, but the seed-bed of a transformed humanity, if we cannot envisage Earth evolution differently from the natural scientists of today who predict that life on the Earth will one day become extinct, then all our conceptions of Christ are vain. For even if we believe that Christ has brought new life to the Earth, it is difficult for us to imagine that matter can be so spiritualized that we can envisage it as capable of being transmuted from its present earthly condition to its future condition. We have need of far more powerful ideas in order to be able to conceive of the Earth's metamorphosis to the Jupiter condition.

I said recently in a public lecture that natural science thinks—or rather calculates—that if the forces of nature as they exist today were to persist for millions of years, then a condition would arise according to Dewar (I mentioned in Lecture Three his lecture before the Royal Institute) when, if the walls of a room were painted with albumen, it would be possible to read the newspaper in its phosphorescent light. And I spoke of the scientist who declared that in the distant future milk would be solid and emit a blue light and so on. These ideas are the inevitable consequence of nebulous thinking that is unable to come to terms with reality. Such calculations are equivalent to deducing from the modifications in the human stomach over a period of four or five years what its condition would be after two hundred and fifty years. I am able to arrive at this conclusion by extending my calculations over a large number of years. The scientist calculates what will be the condition of the Earth a million years hence; on the same principle I can calculate the condition of the human stomach after two hundred and fifty years—only by that time the man will be dead! Just as the geologists calculate the condition of the Earth millions of years ago, so too on the same principle one could calculate, by showing the modifications in a child's stomach over a period of a week or a fortnight, the condition of the same stomach two hundred and fifty years ago—but of course the child would not have been alive at that time. Concepts cannot provide a total picture of reality. Scientific concepts are valid for the period of time between 6000–7000 B.C. and A.D. 6000–7000, but not beyond that time.

We must think of the evolution of man in terms of a totally different time scale. And the Christ Being must occupy a central place in this future evolution. I said therefore on a previous occasion that we must distinguish between what the Middle Ages called “mystical marriage” and what Christian Rosenkreutz called “chymical marriage”. Mystical marriage is simply an inner experience. As many theosophists used to say (and perhaps still say): if one looks within, if one withdraws into oneself one becomes united with the divine Being! This was depicted in such roseate hues that, after an hour's lecture, the members emerged with the firm conviction that if they took firm control of their inner life, if they practised self-discipline, they would experience the first intimations of the divine within. The chymical marriage of Christian Rosenkreutz imagines forces to be active in man which embrace the whole man, which so transform his being that when he is purified from the dross of the physical body he is translated to the Jupiter, Venus, and Vulcan conditions.

The aim of Manichaeism was the conquest of evil and of matter by thought. Julian was brought face to face with the deeper implications of the problem of evil and the relation of Christ Jesus to this problem. He hoped to find an answer through initiation into the Persian Mysteries and to return to Europe with the solution. But unfortunately he fell by an assassin's hand during the Persian campaign. It can be proved historically that this was the work of an adherent of Constantine. Thus we see that in the course of history the attempt to establish the “principle of continuity” was fraught with tragedy and that in the case of Julian it led into a blind alley.

In the following years the Augustinian principle triumphed—ideas that in any way echoed Manichaeism were forbidden, i.e. the inclusion of material ideas in spiritual thinking. The West therefore was driven to an abstract mode of thinking and in the course of time this mode of thinking permeated the whole of Western Europe. Only a few of the foremost minds rebelled against this tendency and one of the most celebrated of these was Goethe. His whole cast of mind was opposed to abstract theorizing. And one of those who succumbed to it most was Kant. Take, for example, Kant's Critique of Pure Reason—I know that what I am about to say is heretical—and let us look at the main propositions. If you reverse each of these propositions you will arrive at the truth. And the same applies particularly to his theory of space and time. You can equally well reverse every proposition and you will then arrive at conclusions that are valid for the spiritual world. You can gather from this why some people have a professional interest in misrepresenting Goethe (the great opponent of Kant) as I showed in the case of Haller, who wrote: “no created spirit can penetrate into the inner recesses of nature”—a complete distortion of Goethe's conception of nature.

If we bear this point of view in mind, we can appreciate at its true worth Julian's essay which was directed against Pauline Christianity (note 2). It is a remarkable document, not so much for its contents, but for its similarity to certain writings of the nineteenth century. This may seem paradoxical, but the facts are as follows: Julian's polemic against Christianity musters every kind of argument against Christianity, against the historical Jesus and certain Christian dogmas, with passionate sincerity. And when we compare these arguments with the objections raised by the liberal theology of the nineteenth century (note 3) and the later theology of the adherents of Drews against the historicity of Christ, when we consider the whole field of literature of the eighteenth and nineteenth centuries which reveals most careful, painstaking and thorough philological investigation, there are endless repetitions, so that one has to consult whole libraries—we find that we can piece together certain guiding principles. The leading critics began to undertake a comparative study of the Gospels and found many discrepancies in the texts. But all these critical methods were already anticipated by Julian. The nineteenth-century criticism offered nothing new that was not already known to Julian. Julian spoke out of a natural creative gift whilst the nineteenth-century criticism displayed enormous industry, great erudition and downright theological sophistry.

Julian therefore was engaged in a titanic struggle. He finally attempted, by reviving Manichaeism, to bring about continuity in the evolution of the pagan Mysteries. Bear in mind how the most enlightened minds such as Goethe felt an instinctive urge to recapture the spirit of ancient Greece! Imagine what would have happened if Julian's policy had been crowned with success! That he was doomed to fail was a necessity of the time. And we shall not understand the reason for his failure if we belittle his great achievements, if we fail to see him as a titanic figure, fighting for a realistic understanding of the relations between man and the universe. And it is of paramount importance today to recall these great moments in the historical evolution of the West. For we are living in an age from which we shall not emerge with a healthy outlook unless we make a fresh assessment of the aims of Julian the Apostate. It was not possible in his time—herein lies his great tragedy—to reconcile the old principle of initiation with the real essence of Christianity. Today this has become possible and we must not fail to translate the possibility into reality if the world and mankind are not to suffer evolutionary decline. People must realize the need for regeneration in all spheres of life and above all the crying need to restore communication with the spiritual world.

First of all we must understand the factors that militate against this necessary regeneration. Today we are afraid of definite, clear-cut ideas which could lead to such an understanding. There is no lack of physical courage today—but we are certainly lacking in intellectual courage! Mankind today is unwilling to face realities and this is the greatest need of our time. For if our age is not to end in futility it must learn to understand the principle of the creative spirit and what it means when it is said that the spirit, when creative, is as powerful a force as the instincts, save that our instincts work in the dark, whilst the creative spirit works in the light of the Sun, i.e. the spiritual Sun. This is what our age must learn to understand. And especially in our own time many forces are still arrayed against any understanding of the creative spirit and are actively engaged in suppressing that knowledge.

Cato's policy was to establish a highly centralized political system. In order to achieve this he felt it was necessary to exile the adherents of Hellenistic philosophy. “They only prate”, he said, “and that has a disturbing effect upon the decrees of the authorities.” And the celebrated Florentine Machiavelli was also of this opinion and gave high praise to Cato because he proposed to banish those who used the weapon of spiritual knowledge in order to raise objections to State decrees. Machiavelli fully appreciated the fact that in the Roman Empire any interference with the structure of the social order was on certain occasions punishable by death. Intercourse with the spiritual world was anathema especially to the Roman Empire and the successor States in Europe. Every effort was therefore made to ensure that the greatest uncertainty should prevail in these matters and they were hushed up as much as possible. If a conception of the Mystery of Golgotha that is both radical and uncompromising gains a firm foothold in the world, then we shall have to modify considerably our mental attitude. This is not to our liking, but it will have to come. And a way must be found to arrive at a real understanding of the nature of Christ. In our next lecture I propose to discuss how we can directly experience the being and nature of Christ today.

We shall see this whole question in wider perspective through a study of two contrasting figures—Constantine who inaugurated the exoteric side of Western culture and Julian the Apostate who, when the times were out of joint (for him), attempted to take up the struggle against the exoteric side of Western evolution. It is a curious phenomenon that if anyone with a slight knowledge—I do not mean of occult facts, but with a real knowledge of those occult facts that can still be found in ancient writings—makes a study of Christian dogma, if, for example, we inquire into the origin of the Mass, or if ritual and dogma are studied in the light of this occult knowledge derived from ancient writings, we discover the most extraordinary things. What lies behind these dogmas and cult acts? Not I alone, but countless authors who have studied these questions from this standpoint have come to the conclusion that in ritual and dogma a large residuum of paganism has been preserved or has survived, so that an attempt was made for example by the French writer Drach (note 4), who was an authority on Hebraism, to demonstrate that the dogma and ritual of the Catholic Church were simply a revival of paganism. And others attempted to show that certain people were at pains to conceal from the faithful the fact that the dogmas and ritual of the Church were imbued with paganism.

Now it would have been a strange phenomenon if paganism in particular had survived quite unconsciously. In that event, we might ask, in what way would the survival of paganism have contributed to the survival of the Roman Empire? And what would have been the position of Julian the Apostate? If many recent writers are right in saying that the Catholic sacrifice of the Mass, for example, is in essence a pagan sacrifice and that Julian had been at great pains to preserve and perpetuate the ancient pagan rites, then to some extent Julian has achieved his aim after all. A study of these two contrasting figures, Constantine and Julian, raises countless problems of the highest importance, “thorny” problems as Nietzsche calls them, problems which are fraught with fateful consequences for us today and which without question will become the central problems of our time.

I propose to return to these problems in my next lecture.

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NOTES BY TRANSLATOR

Note 1. Julian had received a strict Christian education; during his internment in Cappadocia he began to doubt the validity of Christianity and when sent to Athens in 354, the intellectual centre of Greece, he secretly abandoned Christian beliefs. His treatise “Against the Galileans” (referred to here) summarizes his polemical arguments against Christianity. Briefly they are as follows: Knowledge of God is natural to man and does not come by teaching. The story of Eden in the Old Testament is a fable and the account of Creation is inferior to that of Plato. The idea of a jealous God and a chosen people is unacceptable. The Mosaic law is barbarous; the Decalogue common to all nations. No man is better for reading the Jewish scriptures. The New Testament is full of inconsistencies. Matthew and Luke disagree on the genealogy of Jesus. Peter and Paul were hypocrites. Matt. IV, 5, is illogical and in Luke XXII, 42-47, since the disciples were asleep, who could have told him the story of the angel? The Christians were fanatics and cheerfully massacred heretics. By contrast the Greeks were mild and forbearing, they were superior in wisdom and intelligence. Christianity has achieved little or nothing in the fields of science, astronomy, arithmetic and music. The achievements of Plato, Socrates, Aristides, Thales, Lycurgus, Agesilaus and Archedemus, the Sibyls, the Delphic Oracle and the pagan Mysteries surpassed anything that Christianity had to offer.

The formal refutation of Julian's treatise was “Pro Christiana Religione” composed between A.D. 429 and 441 by Cyril, Bishop of Alexandria.

Note 2. Manichaeism and Augustine. Augustine (A.D. 345–410), an African by birth, was a Manichaean for ten years. He became dissatisfied with Manichaeism and when Faustus, a leader of the sect, failed to resolve his doubts he abandoned Manichaean teachings. (See Confessions, Books IV and V.) Augustine repaired to Rome where he was converted by St. Ambrose in A.D. 386. His chief works were directed against the Manichaeans, e.g. Books against the Manichaeans and On the Utility of Believing. The Scriptures were a means to faith and hope and the Canon was the testimony of Christianity in the Church. His dictum, “Better a man's body be destroyed than his soul” leads to the Inquisition. When Christianity became the State religion he distinguished between “Civitas Dei”, which was perfect and in which all men were equal in the sight of God, and “Civitas terrena”, which of necessity was imperfect. It was the devil's domain where sinful men had to submit to the authorities. Augustine was the founder of Western monasticism and monastic spirituality and exercised considerable influence on Pascal, Fenelon and Port Royal. On Manichaeism in general, see F. C. Burkitt, Religion of the Manichees 1925) and H. C. Puesch, Le Manicheisme, son fondateur, sa doctrine (1949).

Note 3. Liberal theology. The chief representatives of Liberal Protestant theology in the nineteenth century were Bauer, founder of the Tübingen school of New Testament research, and Ritschl (1822–89) who rejected metaphysics and mysticism and developed an objective and scientific method of research. The great exponent of the Ritschl school was A. von Harnack (1851–1930) whose History of Dogma and What is Christianity? are regarded as monuments of liberal historiography. Harnack eschewed metaphysical speculation, perfected the scientific-historical method and emphasized the need for source study and the faithful representation of facts. “The Gospel about Jesus does not belong to the Gospel preached by Jesus”, said Harnack. Radical historical research led to Bultmann's “demythologization”, the attempt to liberate the Church's teaching from the mythological language in which it is expressed. Myths, he said, need reinterpretation in terms of modern consciousness. The other burning question of the nineteenth century was: is the Gospel true and how can we know that it is true? Drews, Jensen and Kalthoff in Germany, J. M. Robertson, W. B. Smith and T. A. Jackson in England claimed that the Christ figure was a copy of the cult-god of pagan beliefs under another name.

Note 4. Drach (1791–1865) studied at various Talmudic Schools and was converted to Christianity, 1823. He went to Rome and was appointed librarian of propaganda.