The Rudolf Steiner Archive

While it is of vital importance in Spiritual Science to study the whole spiritual life of humanity as it advances from one epoch to another, rising slowly to the surface from hidden depths, it is perhaps of still greater significance to study the culture and civilisation of ancient Egypt. We realise this the more strongly when we try to penetrate deeply into this ancient Egyptian spiritual life.

The echoes sounding to us across the ages seem at first to be as full of mystery as the Sphinx itself, standing there as a memorial of the civilisation of ancient Egypt. The mystery grows deeper still when we find that even external research has recently been compelled to go back to ages more and more remote in order to explain the culture of later Egyptian times of which certain physical evidence is still available. According to external research the prime of Egyptian culture must be dated at least seven thousand years before our era, perhaps even earlier still. This may be one reason for the great interest evinced to-day in Egyptian culture, but another is that man of the present day feels, whether he likes it or not, that there is a mysterious connection between this ancient civilisation and his own aims and purposes. It is not without significance that Kepler, at the very dawn of the development of modern Natural Science should have spoken of the achievements of Science up to that time and his own contributions to knowledge, in words like these: “When I have endeavoured to unravel some of the mysteries of the course of the planets round the Sun, I have tried to peer into the secrets of cosmic space. And it has often seemed to me as though I have actually penetrated to the mysterious sanctuaries of the Egyptians and brought their holy vessels into our modern age. I have felt then that the significance of my message to the world will only be understood in the future.” So strongly did one of the greatest minds of modern times feel himself related to ancient Egyptian culture that he could only express the keynote of his knowledge by speaking of it as a renewal of the wisdom given to the disciples in the secret sanctuaries and places of learning in ancient Egypt, although it was clothed, naturally, in different words. It must therefore be of great interest to us to understand how these ancient Egyptians themselves conceived of their whole culture, of their whole nature as human beings.

A certain very significant incident has been preserved by Greek tradition. It indicates not only what the Egyptians themselves felt but the way in which Egyptian culture was regarded by the civilised world in general in olden times. An Egyptian sage once said to Solon: “You Greeks are still children. All you know is the outcome of your own contemplation and vision; you have no ancient traditions, no wisdom hoary with age, and children you will remain.” Wisdom hoary with age—the significance of this expression only dawns upon us when the light of Spiritual Science is cast upon the whole mode and nature of Egyptian thought and feeling.

In the successive epochs different forms of consciousness have unfolded in humanity. Our consciousness to-day, the way in which we grasp the outer world by means of our senses and the combining of intellect and reason, in short, our scientific mode of thought, has not always been in existence; consciousness has ever been subject to the laws of evolution. Not only is the external world of form subject to these laws but man's qualities of soul and consciousness also. This is an indication of the fact that we can only understand ancient centres of culture if we begin by admitting what Spiritual Science tells us, namely, that in olden times, in the place of our present intellectual consciousness, men possessed a clairvoyant consciousness unlike our waking consciousness and yet unlike the complete absence of consciousness during sleep. Traces of this consciousness of prehistoric man are now only retained atavistically as a waning heritage, in the picture world of dreams. But whereas our dreams are chaotic and meaningless in ordinary life, the picture consciousness of the Ancients was “clairvoyant,” although, indeed, of a hazy, dreamlike nature. The pictures referred not to the physical world but to the spiritual world behind. In reality, all clairvoyant consciousness, that of prehistoric man, as well as the clairvoyance acquired by true discipline in this age, works in pictures and not in the concepts and ideas of outer physical consciousness. The pictures must be related to the spiritual realities lying behind the sense-realities of the physical world.

The marvellous pictures that have come down to us in the mythologies are not merely phantastic concepts of Nature, as materialistic consciousness imagines to-day. On the contrary, these pictures indicate an actual vision of the spiritual world. If we study the old mythologies and legends—not with the materialistic consciousness of to-day, but with a true feeling for man's spiritual achievements—the strange stories related in the mythologies will reveal a wonderful connection with cosmic laws higher than our laws of physics, chemistry and biology. A note of spiritual reality permeates the old mythologies and religious systems.

Now it must be clearly understood that the several peoples built up this world of pictures in different ways, according to their own nature, temperament and race. These picture-worlds represented, to the several peoples, the higher forces underlying the purely external forces of Nature. We must also realise that in the course of evolution there have been many transitional stages between the old clairvoyant consciousness and the objective consciousness of modern man. The ancient clairvoyance grew dim and gradually faded away. Clairvoyant powers decreased little by little in the different peoples and the pictures arising before the souls of those still able to gaze into the spiritual world contained less and less of spiritual force. The higher worlds gradually closed their doors until only the lowest stages of spiritual activity were perceptible to lower clairvoyance. Then, so far as humanity in general was concerned, the old clairvoyance died out entirely. Waking consciousness was limited to the physical world around and to ideas and conceptions of physical phenomena. Thus arose our modern science. The old clairvoyant powers gradually faded as the development of present-day consciousness proceeded—although of course the process varied in the different peoples.

All that we know from olden times, even what external documents have told us in recent Egyptian research (if we understand aright) proves the truth of what Spiritual Science asserts, namely, that the mission of the ancient Egyptian people was to look back to still earlier times when their leading Individualities were able, with their wonderful powers of clairvoyance, to gaze into the spiritual worlds. In the people of Egypt a somewhat feebler clairvoyant power was preserved on into relatively late times. The later Egyptians—down to the last millennia before the Christian era—knew from actual experience of another mode of vision besides that of ordinary daily life, a vision enabling man to see into the spiritual world. But they only knew the lowest images of the realm of which this vision made them aware, and they looked back to olden times when their Priest-Sages were able, in the golden prime of Egyptian civilisation, to gaze into the very depths of the spiritual world.

The mysteries of the spiritual worlds were preserved, more especially by the earlier Egyptians, with great piety and reverence for thousands of years. Those who lived in the later Egyptian epoch could say: “Even now we can still perceive a lower spiritual world; vision of the spiritual world is possible and to doubt it would be as senseless as to doubt that our eyes can behold the external world.” These later Egyptians had, it is true, only a dim perception of the spiritual worlds, but they felt that there had once been an age when their predecessors had gazed more deeply into all that lies behind the physical world. And this old Wisdom-teaching—of which the Egyptian Sage spoke to Solon—was preserved in wonderful scripts in the Temples and on the columns, bearing witness to deep and all-embracing clairvoyant powers in days of hoary antiquity. The Being to whom the Egyptians looked up as the embodiment of the primal glory of that old clairvoyant wisdom, was called by the name of HERMES. And when in later times a man came forth with a message which was to renew the ancient wisdom, he also (according to the custom of Egyptian sages) called himself “Hermes,” and his disciples, believing that he had revived the primeval wisdom of the old Hermes, called this first Being, “the Thrice-Greatest,” “Hermes Trismegistos.” (It was of course, only the Greeks who called him Hermes; among the Egyptians he was known as Thoth). We can only understand this primeval Being if we realise what the Egyptians, under the influence of the later teachings of Hermes or Thoth, took to be the true Mysteries of the Cosmos.

Such beliefs as have been handed down to us from Egyptian times by external evidence seem very strange. Various Gods, of whom the most important are Osiris and Isis, are represented in forms not wholly human; we often find human bodies and animals heads, or an amalgamation of human and animal forms. Wonderful legends of this world of Gods have come down to us and there is something very remarkable in the Egyptian animal-worship, the worship of the cat and so forth. Certain animals were even recognised as being sacred animals; deep veneration was paid to them for they were regarded as the embodiment of higher beings. It is even said that cries of lamentations were uttered at the death of cats. Again, we are told that if an Egyptian saw a dead animal, he dared not approach for fear of being accused of having killed it, in which case he would have been severely punished. It is said too, that in the age when Egypt was subject to Rome, any Roman who had killed a cat was in danger of death, because his act aroused such fury among the Egyptians. This animal-worship is an enigma in the sphere of Egyptian thought and feeling. And again—what a curious impression is made on modern man by the Pyramids, standing on their four-cornered bases, with their triangular sides! Strange indeed are the Sphinxes and everything that is being continually excavated and brought to our knowledge from the depths of Egyptian civilisation. And now we will ask ourselves: of what nature was the life of feeling and ideas among the ancient Egyptians? What had Hermes taught them? How did they acquire all these strange conceptions?

We must realise that all these Legends, especially the more significant, contained a deeper wisdom and their purpose was to convey in picture form, knowledge of definite laws of spiritual life, laws higher than those of external Nature. The Egyptian legend of the God and Goddess, Osiris and Isis, is a case in point. According to the legend, Osiris was a Being who lived in dim primeval times in regions later inhabited by human beings. Osiris is represented in the legend as the benefactor of humanity under whose wise guidance Hermes or Thoth gave the Egyptians their ancient culture. Osiris had an enemy, for whom the Greek name was Typhon. Typhon pursued Osiris, killed him, dismembered the body, hid it in a coffin and threw it into the sea. Isis, the sister and spouse of Osiris, sought unceasingly for him who had been torn from her by Typhon or Seth, and when at length she found the fragments of his dismembered body, she buried them in different places in the land where Temples were then erected. Then, after the death of Osiris, Isis gave birth to Horus. A spiritual ray descended upon Isis from Osiris, who had meanwhile passed into another world. The mission of Horus was to conquer Typhon and, in a certain sense, to re-establish the dominion of a life, which, proceeding from Osiris himself, was again to stream into mankind.

Such a legend must not be analysed merely in the sense of allegory or symbol. It should be used as a means whereby we are led into the whole world of feeling and perception of the old Egyptians; for only so can our understanding of such figures as Osiris and Isis become really living. It is not right to state crudely that Osiris is the Sun, Isis the Moon and so forth. An astronomical interpretation of this kind leads men to believe that the legend only contains symbolical images of certain occurrences in the Heavens. This is not the case. Rather must we go back to the feelings living in the ancient Egyptians and envisage the nature of their upturned gaze to super-sensible, invisible Powers underlying the world of sense, and typified in the figures of Osiris and Isis.

Let us try to conceive what the names of Osiris and Isis conveyed to the ancient Egyptian. He said to himself: “Behind man there is a higher spiritual essence, which does not proceed from his material existence. This spiritual essence has ‘condensed' into material, human existence. The real evolution of man has proceeded from a more spiritual existence. When I look into my own soul I realise that I have a longing for the Spiritual, a yearning towards the spiritual wellsprings of being from which I myself have descended. The forces from which I came forth are still living within me. My highest powers are inwardly related to these primordial Osiris-powers within me, bearing witness that I was once a super-sensible being dwelling in other worlds, in worlds of Spirit. And although this being of Spirit has but a dim and instinctive life, although it had perforce to be clothed with the physical body and its organs in order to perceive the physical world, yet in days gone by this being lived a purely spiritual existence.”

According to the ancient Egyptian conception, human evolution must be regarded as a duality, consisting of the Osiris-forces and the Isis-forces. “Osiris-Isis”—this was the duality. Let us consider our own being, as we now exist. The idea of a triangle, for instance, must have been preceded by active thinking. After having been active in soul, we may then be passive as regards the result of our thinking and conceptual activity. Ultimately we perceive in our soul the form that has been built up by our active thinking. Now the act of thinking bears the same relation to the final thought, the conceptual act to the final concept, the active principle to the product of the active principle there before us, as Osiris to Isis. In short, activity per se is a Father-Principle, a masculine Principle. The Osiris-Principle is male, active—filling the soul with thoughts and feelings. The old Egyptian said to himself: “Man as he stands here to-day has within him substances living in his blood or forming his bones, but these substances were not always within his blood or bones, they were spread over cosmic space. This physical body is a combination of substances which have now passed into the human form, whereas they once filled the Cosmos. The same is true of the powers of thought. The active principle of thought has become the power of ideation in man. Just as the substances in the blood now live in the human form but were formerly spread over cosmic space—so the Osiris-power now living within us as the active principle of thought was once spread over the spiritual universe as the Osiris-power that permeates and weaves in the Cosmos, pouring into human beings, just as in the case of the substances composing blood and bones in the bodily nature of man. Into the thoughts and ideas there flow, from out of the Cosmos, the living and weaving Isis-Powers.”—This is how we must envisage the attitude of soul in the ancient Egyptians towards Osiris and Isis.

This old consciousness could find no expression for such ideas in the world surrounding physical existence on Earth; for everything here was known to be of the world of space and it could offer no outer image of the super-sensible world. And so, in search of some form of language, some kind of script in which to clothe such conceptions as “the Osiris-Power is active within me”—men reached out to the script placed by heavenly bodies in cosmic space. They said: “The super-sensible power of Osiris may be envisaged as the active power of light proceeding from the Sun, living and moving through space. Isis may be seen in the sunlight reflected by the dark Moon—just as the soul is dark when the active principle of thought does not enter. The Moon awaits the light of the Sun in order to reflect it, even as the soul awaits the Osiris-Power to reflect it back as Isis-Power.” But when the old Egyptian said—“The Sun and Moon out there show me how I can best picture the activities of my soul,”—he knew at the same time: there is no mere chance connection between the Sun with its outpouring light and the reflecting Moon, but this radiating and reflected light has some inner connection with the super-sensible forces I feel within my soul.

Although we would not describe a clock as something that drives its hands with the help of little demons, but as a mechanical contrivance, we realise, nevertheless, that the thought of the inventor, the thought proceeding from the soul of a human being is at the back of the construction of the clock. Something spiritual, therefore, is responsible for its mechanism. Just as the hands of a clock are interrelated and dependent upon each other, so did the Sun and Moon appear to the Egyptians as the expressions of a mighty cosmic clock. When we gaze at this mighty clock in space, it seems at first sight to be subject to mechanical laws, yet in the last resort it is subject to those laws which a man felt in his soul when he spoke of the powers of Osiris and Isis. The old Egyptian did not merely say: “Sun and Moon are images of the relation between Osiris and Isis.” He also felt: All that lives in my being was once subject to the mysterious relationship between light and the Sun and Moon.

Again, a relation similar to that between Osiris and Isis and the Sun and Moon was seen to exist between the stars and planets and the other Gods. The Egyptians saw in the positions of the Heavenly Bodies, images of their own super-sensible life, or of traditional experiences of ancient Seers, but in these expressions of the mighty cosmic clock they saw a portrayal of forces within their own souls. Thus the great cosmic clock, with the movements of its stars and the relation of its moving stars to the fixed stars, was a revelation of underlying spiritual, super-sensible forces—forces which had determined the positions of all the stars and had created in a cosmic script, an expression of super-sensible activities.

Such were the feelings in regard to this higher world, feelings which had been handed down to the Egyptians by their traditions of ancient clairvoyance. They knew of the existence of this spiritual world because they themselves still possessed the last remnants of ancient clairvoyance. But now they said: “We have descended from this spiritual world and we are now placed in a world of matter manifesting in physical phenomena, physical processes. We come from the world of Osiris and Isis; the highest qualities within us, the qualities which make us strive towards higher perfection, came forth from Osiris and Isis. These qualities live invisibly within us as energy and power. The physical part of man's being is derived from external circumstances, is taken from the outer world. This physical part of man is but the vesture of Osiris-Isis.”

Now this conception of primeval wisdom was the one dominating feeling in the soul of the old Egyptian; it filled his whole life of soul. A man may imbue his soul with abstract ideas and yet remain untouched in his moral and ethical life; his sense of destiny or his happiness may be quite unaffected. Abstract and mathematical concepts of Natural Science may be so deeply absorbed that a man can discuss electricity and other forces of a similar nature without feeling any need to concern himself at the same time with problems of destiny. Now the feeling of kinship with Osiris and Isis, the vision of the spiritual world existing in ancient Egypt—these things could not be conceived of apart from thoughts of destiny, happiness and moral impulses. For the ancient Egyptian said to himself: “I bear a higher Self within me, but since I have entered into a physical body this higher Self withdraws to the background and is at first not wholly manifest. Osiris and Isis are the primal source of my being; but Osiris and Isis belong to the archetypal worlds, to the golden, holy ages of long ago. The Osiris-Isis nature is now subject to the forces which have condensed outer physical substances into man's body. Osiris and Isis are fettered within the corruptible body, and this body is subject to decay even as the outer forces of Nature.”

The legend of Osiris and Isis must thus be interpreted in terms of the inner life. Osiris, the higher power in man, spread over cosmic space, is overcome by forces which are subject to destruction in the realm of human nature. The Osiris-power living in man is fettered by Typhon—fettered within a form that is the “coffin” of the spiritual nature of man. Into this coffin the Osiris-nature in man disappears and is invisible to the outer world. The mysterious Isis-nature remains, in order that in future ages, after it has been permeated by the power of the intellect, it may again reach the well-springs of man's being. Thus there lives in man a hidden quality which strives to bring Osiris to life again. The Isis-power lives in the human soul in order gradually to lead man back again to Osiris. So long as man remains a physical being he cannot of course be separated from the world of matter, yet it is the Isis-power which enables him, while he remains a physical being in the outer physical world, to maintain in his inner being a striving towards a higher Ego. And according to every true thinker, this higher Ego is there, deeply concealed in all the powers of man. This being—who is not the outer physical man but the man who has an unceasing urge to rise to the light of spirit, who is ever impelled by the hidden Isis-forces—appears as the earthly son of One who did not arise in the earthly world. He is the earthly son of Osiris who remained in the spiritual worlds. This invisible being—the being who strives to reach the Higher Self, was known by the name of Horus, the posthumous son of Osiris.

Thus the old Egyptians looked up with a certain sadness to the Osiris-origin of man, but at the same time they gazed into their innermost being, saying: “The soul has retained something of the Isis-power and this Isis-power gives birth to Horus who has the urge to strive towards spiritual heights. In these heights man finds Osiris.” Man can attain to Osiris in a twofold way. The Egyptian said: “I came forth from Osiris and to Osiris I shall again return. Osiris, my spiritual origin is within me: Horus will lead me back to Osiris his Father; but Osiris can only be attained in the spiritual world. He could not enter into the physical nature of man. In the physical nature of man he was vanquished by the Typhon-forces which are subject to decay because they are forces of external Nature.”

Osiris can therefore only be reached along two paths. One is the path leading through the Portal of Death; the other is the path through the Portal leading not to physical death but to Initiation. The Egyptian therefore said: When man passes through the Portal of Death and has passed the stages of preparation, he comes to Osiris. When he is freed from the sheaths of his earthly body in the spiritual world, the consciousness of his kinship with Osiris awakens within him. The dead man feels that in the spiritual world he may himself be called “Osiris.” And so, after death, everyone was an “Osiris.”

The other path to Osiris—the other path into the spiritual world—is through Initiation. To the Egyptian this path was a means whereby man could learn to know the Invisible, the Supersensible in human nature—Isis, or rather the Isis-power. In the knowledge gleaned from everyday life man does not penetrate to the depths of his soul, he does not reach the Isis-power. Yet there is a means whereby he can pierce through to this Isis-power, whereby he reaches the true Ego and realises that it is enveloped in physical matter. If we follow this path we reach the spiritual home of the Ego. This, then, was the teaching of ancient Egypt: Man must descend into his own innermost being; there he first understands his physical nature—the expression of his Ego. He must force his way through this physical nature. He beholds the outer world, the creation of spiritual, super-sensible Powers, in the three kingdoms of Nature: in the stones with their forms based on mathematical laws, in the plants with their life-filled forms which are the dwelling place of Divine Powers, and in the animals. But when he beholds Man he must penetrate through the outer form to the Isis-powers of the soul.

Part of the Initiation into the Isis-Mysteries, therefore, consisted in showing man how he was clothed in matter. The processes enacted when a man thus plunged into his own nature, were practically the same as occur at death but they were enacted in a different way. The aspirant had to pass in actual life through the Portal of Death, to learn of the transition from physical to super-physical vision, from the physical to the spiritual world—in short the transition experienced in actual death. He had to follow this path of descent into his own inner being, to learn what can only be experienced there. And in this region he learnt, in the first place, how the blood, the physical instrument of the Ego, is formed from Nature. Now the system of nerves is the physical instrument for the soul-activities of Feeling, Willing and Thinking and the instrument of the Ego is the blood. If a man would descend into his instruments—so thought the old Egyptians—he must descend into his physical-etheric sheaths, into the etheric qualities of soul. He must learn to be independent of the forces in his blood upon which he otherwise depends, and, after having first freed himself from these forces, he must then enter into the marvellous processes of his blood. He must learn to know his higher nature in its physical aspect. This he can only do when he is able to contemplate himself as he contemplates an outer object. Now man can only know an object as object if he himself is outside it; thus if he wishes to perceive himself, he must stand outside his own being. That is why Initiation develops forces which enable the soul-powers to have real experiences without making use of physical instruments. The physical instruments are there objectively before man, just as after death his spiritual being looks down at his physical body.

And so the pupil in the Isis-Mysteries was first taught the secrets of his own blood. He passed through an experience which may be described as an approach to the Threshold of Death. This was the first stage of Initiation into the Isis-Mysteries. The pupil had to behold his own blood, to behold himself as object, to plunge down into the sheath that is the instrument of his Isis-nature. In the sanctuaries of Initiation he was led to two Portals, where he was shown in picture form the processes taking place in his inner being. Two doors stood before him, one open, the other closed. These teachings, echoing down to us across the ages, harmonise most wonderfully with what man believes at the present day, although he now gives a materialistic interpretation to everything. The old Seers of Egypt said: “When man is in the underworld he comes to two doors; through two doors he enters into his blood and his inner being.” The modern anatomist would speak of the two entrances lying beside the valves of the heart. If the pupil wished to penetrate into his body he would have to pass through the “open” door, for the “closed” door is there to prevent the blood stream from taking a wrong path. These anatomical phenomena are material images of what the ancient sages experienced in clairvoyant form. The forms were of course not so exact as the structures confronting the modern anatomist, yet they represented what clairvoyant consciousness perceived when it gazed at the inner being of man from without.

The next stage of the Isis-Initiation may be described as follows: The pupil was led through the tests of Fire, Air and Water—that is to say he learnt to know the nature of the sheaths around his Isis-nature. He learnt to know Fire as it courses through his body, using the blood as its instrument; he learnt to know how air enters the body in the form of oxygen; he learnt to know his watery nature. Fire, Air and Water—the warmth of the breath, the fluidity of the blood. And his knowledge of the sheaths, of Fire, Air and Water purified him until he finally attained to his Isis-nature. This again may be expressed by saying: Only when the pupil reached this stage did he feel that he had really “come to himself,” realising his spiritual existence, no longer limited to the human faculties pertaining to the outer world but able to gaze into the spiritual world. In the outer world we can only see the physical Sun by day; at night it is hidden from us by matter. In the spiritual world, however, it is not so; in the spiritual world man beholds the spiritual Powers at the very time the physical eyes are not functioning. In the Isis-Initiation it was said: When a man is purified he beholds the spiritual beings face to face; he can see the Sun at Midnight. That is to say, when darkness prevails, the spiritual life and the primal spiritual Powers behind the Sun are visible to those initiated in the Isis-Mysteries.

Such was the path of the soul to the Isis-powers, the path which might be traversed by those who while still living sought to energise their deepest forces of soul. There were still higher Mysteries—the true Osiris-Mysteries. In these Mysteries man learnt how through the Isis-power he might find himself one with the spiritual super-sensible Power whence he himself had come forth.—He knew Osiris and Osiris arose within his soul.

Now when the old Egyptian wished to depict the relation between Isis and Osiris, he used a script drawn from the movements of the Sun and Moon in the Heavens; he used the relationships of the other starry bodies to express the activities of the other spiritual Powers. His script was drawn from the Zodiac in its condition of comparative rest, and from the Planets moving across the constellations. In all the mysteries thus revealed, the ancient Egyptian saw a spiritual script. He knew: Nothing that is on the Earth can help me to express what man experiences if he goes forth to seek Osiris with the Isis-power within him. The starry constellations themselves must be the script.

Hermes, or Thoth, the mighty Sage of antiquity, was revered by the Egyptians as having had the most profound insight into this relation of man to the Cosmos. It was Hermes who expressed with the greatest sublimity the relation of the stars to these spiritual Powers and to events in the Cosmos. The language of Hermes was the language of the stars themselves. The relation of Osiris to Isis, for instance, could be explained exoterically to the people in the form of legends. Those who were preparing for Initiation were taught in greater detail of the light proceeding from the Sun, its reflection by the Moon, and the marvellous processes enacted by the light passing from the new Moon through different phases to the full Moon. The primal forms of writing were derived from processes taking place in the Heavens. Man little knows to-day that the consonants are images of the Zodiacal constellations, of a cosmic element that is at rest; the relations of the vowels to the consonants are images of the connections between the moving Planets and the Zodiac. The earlier forms of the letters of the alphabet were in this sense derived from the Heavens.

The ancient Egyptians felt that the great Hermes had himself been taught by the Powers of the Heavens and that he expressed, in his own being, the deepest soul life of man. All that was expressed in the deeds of man, even in daily pursuits where mathematical sciences, geometry (which Pythagoras afterwards learnt from the Egyptians), land-surveying and the like, were needed—all these things were traced back to the wisdom of Hermes who had seen the processes and phenomena of Earth to be reflections of heavenly activities as expressed in the stellar script. This script was brought down by Hermes into mathematics and geometry and he taught the Egyptians to find, in the stars, the counterpart of earthly happenings.

Now we know that the whole life of Egypt was deeply bound up with the floods of the Nile, with the deposits swept down by the Nile from the mountainous lands in the South. And we can realise how necessary it was for the Egyptians to know in advance when these floods would occur. They reckoned time according to the stellar script in the Heavens and when Sirius, the Dog Star, was visible in the Sign of Cancer, they knew that the Sun would shortly enter this Sign and that its rays would charm forth all that the flooding of the Nile bestowed upon the soil. They said: “Sirius is the Watcher; it is he who tell us what is to come.” And they looked up in gratitude to the Dog Star, to Sirius, for it was he who enabled them to cultivate their land aright and provide for the needs of their daily life. They looked back to ages of hoary antiquity when mankind had first been taught that the movement of the stars is the expression of the mighty cosmic timepiece.

Thus did the Egyptians take counsel from the stellar script. Hermes, or Thoth, was the great Spirit who, according to the oldest traditions, had given the original script of the Cosmic Wisdom and with the inspiration flowing into him from the stars, had built up the alphabet, had taught men the principles of agriculture, geometry, land-surveying—in short all they needed for their physical life. Physical life, however, is but the body of a spiritual life, a cosmic spiritual life whence Hermes drew his inspiration. Thus all culture and civilisation came to be bound up with the name of Hermes, and indeed the Egyptians felt themselves connected with him in a still more intimate sense.

Suppose, for example, that an Egyptian living in the year 1322 before our era, were looking up to the Heavens. He would behold a certain constellation. The ancient Egyptians had a convenient method of reckoning time-conditions, convenient, that is to say, for purposes of calculation; twelve months of thirty days each, with five additional days—making three hundred and sixty-five days in the year. They had reckoned thus for centuries, for the method was really a mathematical convenience. After three hundred and sixty-five days a year had run its course. Now as we know from Astronomy, this leaves a quarter of one day unaccounted for; that is to say, the Egyptian year fell a quarter of a day too early. If you reckon it out, you will see that every successive year began a little earlier than the last. So month by month the year receded until, after a lapse of four times three hundred and sixty-five years it returned to the beginning. Thus it always happened after a period of one thousand, four hundred and sixty years that the heavenly relationships were readjusted with the earthly calculation. In the course of one thousand, four hundred and sixty years the year receded through a complete cycle. If you reckon this back three times from the year 1322 before our era, you have the epoch to which the Egyptians ascribed their holy primal Wisdom. They said: “In those ancient times men possessed the very highest clairvoyance. Each of the great Solar Years denoted a stage in the waning of clairvoyant power. We are now living in the fourth stage. Our culture has reached a point where we have only traditions of the teaching of antiquity. But we look back through three great Cosmic Years to an age when the greatest of our Sages taught his pupils and successors what we to-day possess—though in much changed form—in writing, mathematics, geometry, the science of land-surveying and astronomy.” At the same time the old Egyptians said: “Our human calculations—which adhere to the convenient numbers of twelve times thirty plus five supplementary days—bear witness how the divine-spiritual world must correct our affairs, for our intellect has estranged us from Osiris and Isis. We cannot reckon the year accurately. But we look up to a hidden world where the Powers guiding the stars correct us.”

Thus even in their Chronology the old Egyptians looked up, as it were beyond the feeble quality of the intellect, to spiritual Beings and Powers living in hidden worlds, who in accordance with deeper laws, supervised protected and watched over all that man has to experience on Earth. And in Hermes, or Thoth, they revered the Being whose inspiration flowed from these watchful Powers of Heaven. Hermes was not only a great Teacher, but a Being to whom the old Egyptians looked up with feelings of deepest gratitude and reverence, saying: “All that I possess comes from Thee! Thou wert there in days of old and lo! Thy blessings stream into the world for the healing of men through those who have been Thy messengers.” Thus both the original source of Power—Osiris—and Hermes, or Thoth,—the Guardian of that Power—were not only known to the wisdom of the ancient Egyptians, but their souls were filled with a deep moral feeling, a feeling of reverence and gratitude. All external evidence shows that the wisdom of the Egyptians (especially in very ancient times, and later to a less and less degree) was permeated with religious feeling. All human knowledge was bound up with feelings of holy awe, all wisdom with piety, all science with religion. In the later Egyptian epoch this no longer appears in its purest form. For just as in the successive epochs it is the mission of the several peoples to express the Spiritual in different forms, so do the several civilisations begin to fall into decadence when their prime has been reached. Most of what has been preserved from ancient Egyptian culture belongs to the period of decadence and one can only surmise what lies behind the marvellous pyramids, for instance, and the strange animal cults. The Egyptians knew: The age when wisdom itself was working was preceded by another, when all beings—not only man—descended from divine-spiritual heights. If we would understand the innermost nature of man we must not look at his outer form, but penetrate to his inner being. What we see externally are stages at which primordial creation has remained stationary; such stages are to be seen in the three kingdoms of Nature. The first stage is the world of the minerals and stones—the forms of which are expressed in the Pyramids. The second stage is the world of plants and the inner forces of this world are expressed in the Lotus flower. The third stage is represented by the animal forms, strewn, as it were, along the path to man. Divine forces which have not attained to the human stage have poured and crystallised into the different animal forms. Such were the feelings of the old Egyptian when he beheld the retarded forces of the Gods. He looked back to primeval ages when all creation sprang from Divine Powers. He felt that Divine Powers had remained at an earlier stage of development in the beings of the three lower kingdoms of Nature and had finally risen to human form in his own being. We must always be mindful of the feelings, the consciousness of the old Egyptians, for then we shall realise that their wisdom had a moral effect in their souls. Their conception of the Divine world and Supersensible forces gave rise to a relation to the animals, which only assumed a grotesque form when Egyptian culture entered upon its period of decline. The imperfections of later Egyptian culture were not there at the beginning when it was filled with spiritual revelation. We must not—as is so often done to-day—ascribe primitive and simple conditions to the early stages of civilisations. On the contrary, primitive conditions belong to periods of decadence which set in after the original spiritual treasures have been lost. Barbaric conditions are not to be regarded as the original states of civilisation; they are in reality the result of the decadence of civilisations which have fallen from their spiritual prime.

Such a statement may be a cause of irritation to the science that describes all civilisations as having originated from old primitive conditions such as survive in savage tribes to-day. Primitive states of culture still in existence are to be regarded as stages of decadence; at the beginning of human life on Earth the early civilisations were directly inspired from the spiritual world by the Spiritual Beings standing behind external history. This is what we are told by Spiritual Science.

Again it may be asked: Does the science of to-day, representing as it does, the heights of modern culture, come into collision with this statement of Spiritual Science? I should like here to quote from a recent work by Alfred Jeremias, The Influence of Babylon on the Understanding of the Old Testament, which shows that outer research too has found its way back to an ancient culture permeated with sublime and far-reaching conceptions and that the so-called barbaric civilisations must be regarded as the outcome of decadence. This point is clearly made in the book:

The oldest records, as indeed the whole cultural life of the Euphratean civilisations, postulate the existence of scientific and at the same time religious conceptions not only in the secret lore of the Temples but according to which the State organisation was regulated, justice declared, property administered and protected. The further back we go into ancient times, the more do we find the domination of these conceptions; only when the ancient Euphratean culture enters on its period of decadence do other forces make themselves felt.

External science is here beginning to open up paths which can unite with what Spiritual Science has to introduce into modern civilisation. If it advances along these paths it will gradually abandon the dead image of primitive conditions at the starting-point of human civilisations and will come instead to the Great Individualities. And they appear before us in all sublimity because it was their task to transmit to men who still possessed the power of clairvoyance, the greatest blessings in every branch of culture. And so we look back to mighty figures—to Zarathustra, to Hermes—who appear so sublime because they were the first to give the great spiritual impulses to mankind in those remote ages of which the Sage spoke to Solon. Hermes stands there as a great Guide of mankind. As we contemplate these great Individualities, we feel a strengthening of our own powers. We realise that the Spirit not only lives in the Cosmos but flows into cosmic deeds, into the evolution of man himself. Our own life is fortified, we have greater confidence in our own actions, our hopes and purposes are strengthened by the contemplation of these great Individualities. We who are born in after ages look up to Them, seeking the fulfilment of our own existence in Their mighty powers of soul, understanding our own actions in the light of the eternal Spirit pouring into humanity through Them.

DR STEINER:

Once more, my dear friends, we shall welcome to our souls what is to inspire us and bring us strength during this Conference:

Soul of Man!
Thou livest in the limbs
Which bear thee through the world of space
In the spirit's ocean-being.
Practise spirit-recalling
In depths of soul,
Where in the wielding will
Of world-creating
Thine own I
Comes to being
Within God's I.
And thou wilt truly live
In the World-Being of Man.

For the Father-Spirit of the heights holds sway
In depths of worlds begetting being:
Seraphim, Cherubim, Thrones!
Let there ring out from the heights
What in the depths is echoed
Speaking:
Ex Deo nascimur.

Soul of Man!
Thou livest in the beat of heart and lung
Which leads thee through the rhythm of time
Into the realm of thine own soul's feeling.
Practise spirit-awareness
In balance of the soul,
Where the surging deeds
Of the world's becoming
Thine own I
Unite
With the World-I.
And thou wilt truly feel
In the Soul-Weaving of Man.

For the Christ-Will in the encircling round holds sway
In the rhythms of the worlds, bestowing grace on the soul.
Kyriotetes, Dynamis, Exusiai!
Let there be fired from the East
What through the West is formed
Speaking:
In Christo morimur.

Soul of Man !
Thou livest in the resting head
Which from the grounds of eternity
Opens to thee the world-thoughts.
Practise spirit-beholding
In stillness of thought,
Where the eternal aims of Gods
World-Being's Light
On thine own I
Bestow
For thy free willing.
And thou wilt truly think
In the Spirit-Foundations of Man.

For the world-thoughts of the Spirit hold sway
In the being of worlds, craving for light:
Archai, Archangeloi, Angeloi !
Let there be prayed from the depths
What in the heights will be granted
Speaking:
Per Spiritum Sanctum reviviscimus.

Today we shall inscribe a simple rhythm into our souls:

[Rudolf Steiner writes on the blackboard as he speaks. See Facsimile 5, Page XVII top.]

Thou livest in the limbs

For the Father-Spirit of the heights holds sway
In depths of worlds begetting being.

Thou livest in the beat of heart and lung

For the Christ-Will in the encircling round holds sway
In the rhythms of the worlds, bestowing grace on the soul.

Thou livest in the resting head

For the world-thoughts of the Spirit hold sway
In the being of worlds, craving for light.

[As shown on the blackboard]

Thou livest in the limbs
For the Father-Spirit of the heights holds sway
In depths of worlds begetting being.

Thou livest in the beat of heart and lung
For the Christ-Will in the encircling round holds sway
In the rhythms of the worlds, bestowing grace on the soul.

Thou livest in the resting head
For the world-thoughts of the Spirit hold sway
In the being of worlds, craving for light.

I thus write down for you the rhythms as they resound together because they do indeed encompass an image of the starry constellations. We say: Saturn is in the sign of Leo, or Saturn is in the sign of Scorpio. Rhythms depend on this, rhythms that go through the world. An image of primeval spirit lives in such rhythms in the way I have written them down for you over the course of these last days, having taken them from our verses which are inwardly organized through and through in accordance with the realm of spirit and soul.

Now to continue with our meeting, Herr Krebs would like to speak.

Herr Krebs speaks.

DR STEINER: On the question of the opposition, Herr Wolfgang Wachsmuth and then Herr Hardt wish to speak.

Herr Wolfgang Wachsmuth speaks about books and the question of the opposition.

DR STEINER: Obviously, if such a group is formed, then if it needs advice in one matter or another it will find this advice here. That is what I would like to say as a direct reply to the question. Does anyone else wish to speak with regard to the question of the opposition?

Herr Werbeck speaks on the question of the opposition.

DR STEINER: I would now ask Herr Hardt to speak. (He does not respond.) Now Herr Leinhas would like to speak.

Herr Leinhas speaks about the question of the opposition and about the press.

DR STEINER: Dr Stein will speak next.

Dr Walther Johannes Stein speaks on the question of the opposition.

DR STEINER: I would now like your permission to proceed to the matter of the rebuilding of the Goetheanum.

The order of the days of the week reflects the evolution of our planetary system. It is important to be aware that esoterically, the Earth is to be replaced by the two planets Mars and Mercury. The first half of the development of the Earth, from the beginning to the middle of the Atlantean era (1st, 2nd, 3rd and half of the 4th race) is associated with Mars, and the second half (1/2 of the 4th, 5th, 6th, 7th race) with Mercury in an esoteric sense. When the beings that had developed on the moon emerged from the pralaya darkness (the first round of the earth), the following aspects of the human being had developed: 1. the physical body (from Saturn). 2. the etheric double body (from the sun). 3. the sentient body (from the moon). After all that had been laid down from the moon, the sentient soul could now develop in the first half of the earth (1st, 2nd, 3rd round) – without external influence – and merge with the sentient body. Thus, by virtue of the tendency in the straight line of evolution, man was predisposed to become ossified as a being that would have been structured according to the following pattern:

Should man now develop further, he would need a new impetus. During the first half of its evolution, forces had to be planted on Earth that had not yet been present on the three previous world bodies. The guiding beings of Earth's development took such forces from Mars during the first half of this development; they took them from Mercury during the second. Through the Martian forces, the sentient soul (astral body) experiences a refreshment. It becomes what is called the mind soul in my “Theosophy”. Through the powers drawn from Mercury, this mind soul is refreshed again in such a way that it does not remain at its own level of evolution, but opens up to the consciousness soul. And within the consciousness soul, the “spirit self” (Manas) is born. This will be the principle ruling man on Jupiter. It will be the same with the life spirit (Budhi) on Venus and with Atma on Vulcan. If we thus parallel the members of the human being with the planets and their forces, insofar as the latter have a part in the formation of these members, we obtain the following scheme:

Man was not on Mars; but his mind-soul has such an esoteric relationship to this planet that its forces have been brought down from it. In spatial terms, one has to imagine that the Earth, before it became etheric (and therefore physical) in its fourth round, passed through Mars, which was then etheric. Schematically, one has to imagine it like this:

This transition lasted well into the physical era of the Earth, and while it was taking place, the guiding beings took the kamamateria necessary for the mind soul from Mars. Since the physical vehicle of the mind soul is warm blood (the Ares blood of the warrior), the iron of the Earth, which is a component of blood, was added at that time.

Nor will man ever really inhabit Mercury, but since the middle of the Atlantean world he has been in contact with the kamamateria (actually Kama-Manas matter) of Mercury, and from it the guiding beings have endowed the human consciousness soul with powers. Mercury (quicksilver) came to earth as a physical vehicle through this influence of Mercury. After the development of the earth to a plastic state, Mercury will pass through the earth in spatial terms. The earth itself will then be astral, but Mercury will be etheric. — This is shown schematically below:

The initiates have now laid down this entire evolutionary path of the earth in the sequence of the days of the week:

1. Saturday = Saturstag = Saturday
2. Sunday
3. Monday
4. Tuesday = mardi = diustag (diu is the German Ares, Mars or god of war)
5. Mercury day = mercredi = Wotanstag (Wotan is the German Mercury; see Tacitus' Germania)
6. Jupiter Day = jeudi = Donarstag (Donar is the German Jupiter)
7. Venus Day = vendredi = Frejatag (Freija is the German Venus)
8. Vulcan Day is not formed because repetition, like octave repetition, is the prime.

Now in the secret schools another law of the days of the week is taught, which does not contradict the first, but is quite compatible with it. It is based on the fact that a day is divided into four parts and each part is assigned a planet. The whole is then based on the planetary sequence at the distance from the Earth, namely

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So you assign the planets to the quarters of the day in the order Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn; then you start again: Moon, Mercury, etc. When you have gone around so many times that the Moon is in first place again, seven days have been exhausted.

This division is based on the ratio of 4 (tetragrammaton) to 7. The purpose of this is that during the first part of the day, one of the basic parts is assigned to the planet to which it belongs according to its powers.

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From such a law it can be seen how man is constructed out of the macrocosm and thereby has the most diverse relationships to the constellations of the macrocosm's bodies.

It was stated yesterday, that those beings who are to be considered as Folk-spirits, are at the stage at which they in their present existence work from within their ‘I’ upon their etheric or life-body, that therefore they are fashioning this body from out of the very inmost part of their soul.

Now of course it might be said: It must certainly be admitted that the work upon this etheric or life-body cannot be directly seen with external organs of perception, with physical eyes, but that this is something belonging to clairvoyant consciousness. But, if the activity of these beings, of these Folk-spirits plays a part in human life, then on the other hand we must be able to point out something which is to a certain extent visible externally, a kind of impression, a kind of reflection of this work of the Folk-spirits or Archangelic beings. Besides that, these beings must in a certain sense also possess a physical body. Their corporeality must be expressed in some form or other. And this physical form in which the work, the activity of these beings is expressed, must also in some way or other be indicated in the world in which man lives, for after all, the human body must also be concerned in the work of these spiritual beings.

Let us begin with the etheric or life-body of these beings, and with the work which they accomplish in it. Here we must in the first place turn to the researches made by clairvoyant consciousness. Now where does clairvoyant research find something which may be designated as the etheric body of these Archangelic beings, of these Archangels? and how are we to understand this work? You all know that the features of the surface of the earth vary in different parts, and that in the different parts of our earth there are very different conditions for the unfolding of the characteristics peculiar to the various peoples. The materialist will say that the climate, the vegetation, or perhaps the water of a country and other things determine the characteristics and peculiarities manifested by the people of that country. It is not to be wondered at that one whose consciousness is limited to the things of the physical world should speak thus, for he only knows what he can see with his eyes; but to clairvoyant consciousness it is quite another matter.

Anyone who with clairvoyant consciousness travels through different countries in various parts of the earth knows that the peculiar form of vegetation, the characteristic configuration of the rocks, does not exhaust what he knows about this particular country. When we speak of a peculiar aroma, or, of an aura of a certain part of our earth, it is comprehensible that for a materialist we are only speaking of an abstraction. To clairvoyant consciousness there arises over every part of our earth a peculiar spiritual cloudlike formation which we must designate as the etheric aura of that special part of the earth. This etheric aura is quite different over the land of Switzerland from what it is over the land of Italy, and again different over the lands of Norway, Denmark or Germany. It is true that every man has his own etheric body, and it is also true that a kind of etheric aura towers up over every part of the surface of our earth. This etheric aura differs very considerably from other etheric auras, for example from that of man. If we observe a living human being, we find that his etheric aura is united to him as long as he lives, that is, from his birth to his death. It is united to his physical body, and only alters in so far as the man during his lifetime goes through a development, when he rises higher as regards intelligence, morals, etc. But then we always see that this etheric aura of man alters from within, it develops certain parts which shine out from within. The case is different with those etheric auras which can be perceived over the various countries. Certainly these preserve throughout long periods a fundamental tone, they have something which continues throughout long ages. But in these etheric auras there are also changes which take place quickly, and these distinguish them from human auras which alter slowly and gradually, and when they do alter, the alteration only takes place from within. The auras over the various countries alter in the course of the evolution of humanity on the earth when one people leaves its dwelling place and takes possession of another part of the earth. The essential is, that the etheric aura over a certain part of the earth does not only depend upon what rises out of the ground, so to speak, but upon the last inhabitants of that territory. So that those who wish to follow the destinies of our human race in their true form on earth, endeavor to follow the interpenetration of this particular part of the etheric auras of the different parts of our earth. The various etheric auras of Europe altered very much at the time which we designate as the period of the migrations of the peoples. You may already see, that in the etheric aura over any particular part of the earth there is something which can be altered, which may indeed change suddenly, and that this change may even be brought about from outside, in a certain sense. Every one of these etheric auras is in a certain respect a fusion of what comes from the ground and of what has been brought there by the migrations of the peoples. When we consider this aura we must clearly understand that, in a certain respect, the saying which is so lightly quoted in Theosophy, but which is never really understood, at least not in all its depths, holds good in the widest sense; everything seen outside in the world with physical consciousness is only maya or illusion. It is often mentioned among theosophists, but is seldom observed in such detail, as to play a part in one's life. It is rather quoted in an abstract form, but if concrete connections are sought for, it is forgotten and only material consciousness comes into play. In truth that which mysteriously confronts us in the part of the earth inhabited by a certain people, is the etheric aura of that particular part of the earth. That which confronts the physical eyes in the green vegetation, in the peculiar configuration of the earth and so on, is fundamentally only maya or external illusion; it is a condensation, as it were, of what is at work in the etheric aura. Albeit, only that part of the external is dependent upon this etheric aura upon which it—that is to say, a living organizing principle can have an influence. The Archangels, who have the spiritual laws within them, cannot intervene in the physical laws. Where, therefore, only the physical laws work and come into consideration, as in the relations of mountain and plain, in the contours of the ground and so on, in all cases where that which determined the great changes of the people depends upon the physical conditions, there the influence of the Archangels does not extend; they have not as yet gone far enough in their evolution to be able to intervene in physical conditions. Because they are unable to do this, but are in this matter dependent, they are compelled at certain times to wander over the earth; and they embody themselves, as in a physical body, in that which is represented by the configuration of the land, in that therefore, which is ruled by physical laws. The etheric body of the people cannot as yet enter in there, it cannot as yet extend into it and organize it. Therefore the ground is sought out, if it proves to be suitable, and from this union between the etheric body which is worked through by spiritual soul-forces, and the physical piece of ground, there arises that which we meet with as the peculiar charm appertaining to the characteristics of a people, that which a man who is not clairvoyant can merely feel in a country, but which a man who observes country and people with clairvoyant consciousness, is able to see.

Now how does what may be called the work of the Archangels, the Folksouls, take place in this etheric body which rises above the ground? What is the work of the Archangel, how does he work into the human beings who move about upon this ground and live within this cloud of the Folk-spirit? He works into it in such a way that his power expresses itself in three ways in man. It is the etheric aura of the people that works into them, weaves through them, is active within them. Indeed this etheric aura works into the human being in such a way that three parts in him are affected by it. Through the mingling of these three parts arises the peculiar character which belongs to a man who lives in this etheric aura of the people. What part of man does this affect? It acts on a threefold nature in the temperaments. It acts on the temperaments which are themselves immersed in the emotional life of man, those that work in the etheric body of man, but not on the so-called melancholic temperament. The etheric aura of the folk acts upon the choleric, the phlegmatic and the sanguine temperaments; on the whole, therefore, the power of the etheric aura of the folk flows into these three temperaments. Now these three may be mingled in many different ways and may co-operate differently in different human individuals. You may think of an endless variety of ways in which the three forces co-operate, when one influences another, or conquers it, etc. Thus arise the many configurations which we meet with, e.g., in Russia, in Norway or Germany. That which works into the temperaments constitutes the national character of man. The difference existing in this respect between the several individuals, is only caused by the degree of the mingling. National temperaments are therefore mingled according to the interpenetration of the folk aura.

Thus we find the Folk-spirits at work all over the earth. But they also have their own paths to follow; for this working into the temperaments is not to them the essential thing for their own affairs, they only do this because the forces in the world mutually affect one another. They do it first of all as their own intentional acts, as that which it is their mission to do. But besides this the affairs of their own ‘I’ also come into consideration. These consist in the fact, that they themselves advance in their evolution, that they themselves pass over the earth and embody themselves in one or another region of the earth. This is their own affair. The other, what they do in the temperaments of man, is something they do besides their calling. Naturally man himself also advances through their work; it reacts upon him. Hence human work reacts upon the Folk-spirit. Later on we shall see the significance of the individual human beings to the Folk-spirit. That is important. But the essential thing is that we should be able to follow one of these Folk-spirits; and see how he embodies himself in the world, lives again for a time in the spiritual world, and then embodies himself again somewhere else. When we observe these occurrences we are still only observing the affairs of the egos of these beings. Now in order to form quite a concrete idea, picture to yourselves the human etheric body embedded in the folk's etheric body; picture the interaction of the human etheric body and folk's etheric body and imagine further that the folk's etheric body is reflected in the folk temperament in the mingling of the temperaments of the single individuals. You then possess the secret of how the Folk-spirit shows himself to us in his way within a folk. Now after we have said this, we have in reality exhausted the most important work of the true Archangel or Folk-spirit. We should have not nearly exhausted the characteristics of a people if we were only to take into consideration the character possessed by an individual belonging to the people. The Archangelic Beings, who are the true Spirits of tribal tree, have that task.

But now to a folk, as you may easily suppose, there belongs much besides this. Why? If the Archangel, the guiding Folk-spirit, did not meet with other Beings on the same piece of ground, and did not work in conjunction with them in the etheric body of man, many of the attributes of a people would not originate at all. Man is the scene of action for the meeting between the Archangels and yet other Beings who co-operate with the Archangels, and so to speak, work in conjunction with them. Now from this co-operative work arises something else in addition. Clairvoyant consciousness, when it studies the peoples, finds, strange to say, besides the Archangelic Beings already described, other mysterious Beings who are in certain respects related to the Archangels, but who in other respects are completely different from them, above all, in that they are able to employ much greater forces than can the Archangels themselves.

The Folk-spirit acts in an exceptionally delicate and intimate way upon the several human souls in this interweaving into the temperaments; but there are yet other Beings who act upon them in a much stronger, more powerful manner. We must once for all be quite clear as to these Beings, from our general knowledge of the Hierarchies; we shall then, so to speak, find the names of these other Beings who are observed by clairvoyant consciousness.

You must think of the Hierarchies of Spirits in the following way:

1. Man,
2. Angels,
3. Archangels,
4. First Beginnings, or Spirits of Personality, Archai,
5. Powers, or Spirits of Form.

We should then come to yet others, which we do not, however, wish to take into consideration to-day. If you remember what we spoke of yesterday—and you will also find it described in detail in the Akashic Record and in my book Occult Science,—you will say that of these Beings it was the Archangels who went through their human stage in the old Sun period. At that time those Beings whom we call Spirits of Form or Powers, who are now two stages higher than the Archangels, were at the Archangel stage; they were Beings such as the Folk-spirits we have described to-day. That was then their normal stage of evolution. There is, however, a remarkable mystery in evolution; it is the law of the lagging behind of certain Beings, the law which brings it about that at every stage certain Beings remain behind, so that at the following stage they have not attained their normal height, but actually have the character they should have had at the earlier stages. Now throughout the evolution of our humanity there have always been beings who have remained behind. Among these laggards are also some of these Spirits of Form or Powers, and they have remained behind in a very singular way, namely so, that although in respect of certain attributes they are Spirits of Form or Powers, and by means of certain attributes can do what at the present day can only be done by the Spirits of Form who have bestowed the ‘I’ upon man at the earth stage, they cannot, however, as yet do this completely, because they do not possess all the necessary attributes. They have so lagged behind that they did not go through their Archangel stage upon the Sun but are going through it now during the earth period, so that they are Beings who are now at the stage of Folk-spirits, but possess quite different attributes. Whereas the Folk-spirits work into human life in an intimate way because they are only two stages higher up than man and consequently are still related to him, these Powers, these Spirits of Form, tower four stages above the human stage. They possess on that account very many and mighty powers that would not be suitable for working so intimately into man. They would act more robustly, but no other domain have they for their activities than that in which are the normal Folk-spirits, the Archangels. That is the difficulty, one must first learn to discriminate in the higher world. Those who imagine that in the higher worlds they can manage with a few ideas, are very much mistaken. The man who, with a few superficial ideas, ascends into the higher worlds, would certainly find the Archangels. But one must discriminate whether these are Beings who have now normally reached the Archangel stage, or those who ought to have attained that stage during the Sun-state of our earth. There are therefore in the same domain as the Spirits of the Peoples or Archangels, other Beings at work who belong by rank, so to speak, to the Archangels, but are gifted with very different, much robuster attributes, such as are possessed by the other Spirits of Form, and who can on that account penetrate deeply into human nature. For what have the Spirits of Form made of man during the earth existence? just think how man could not have said ‘I’ to himself if the Spirits of Form had not formed the brain into that which man possesses at the present day. Therefore Beings such as these are able to work even into the physical form, although they are only at the stage of the Archangels. They enter upon a sort of trial of strength with the Folk-spirits on the very ground upon which the latter are active.

The first and chief thing brought about by this contact between these Spirits coming from these two directions, is speech, that which could not come about without the whole structure and form of the human body. In the structure of man you have the activity of these other Folk-spirits, who are connected with the powers of Nature as well as with man. We must not therefore ascribe our speech merely to those Beings who work so intimately into the folk temperament, and who as Beings two stages above man, imprint their configuration upon a people. The Beings who give language have great strength, they are really ‘Powers’, they are active upon the earth because they have remained on earth, whilst their other companions work in the ‘I’, from the sun into universal space. Before the appearance of Christ Jesus, Jahve or the Jehovah-Being was worshipped by man, and afterwards he worshipped the Christ-Being as the One Who works in universal space. As regards the Spirits of Language we must admit that man particularly likes just that part of speech which has remained with the earth.

We must accustom ourselves to quite different ideas. Man is accustomed to apply his own ideas to the whole universe. He is naturally quite wrong to look upon the fact of these high Beings having remained behind in evolution like a school-girl left behind in her class. They do not remain behind because they have not studied, but for reasons pertaining to the great Wisdom which rules the world. If certain Beings had not renounced their normal evolution, and instead of going on further with the Sun, continued their evolution on the earth, then that which we call speech could not have arisen on the earth. In certain respects man ought to love his language, for the very reason that, so to speak, out of love high Beings remained behind with him and renounced certain attributes in order that man should be able to evolve in accordance with what wisdom decrees. Just as we must look upon the ‘hurrying forward’ as a kind of sacrifice, so must we also look upon the ‘remaining behind’ at earlier epochs of evolution as a sort of sacrifice, and we must clearly understand that man could in no wise have attained certain attributes if such sacrifices had not been made.

Thus, we see how in the etheric body of man, and in that of the Folk-spirit under consideration, two different sorts of Beings exchange work with each other: the normally developed Archangels, and those Spirits of Form who have remained behind at the Archangel stage and have renounced their own evolution, in order to embody in man during his life on earth, his national language. They had to have the power so to transform the larynx, so to transform the entire instrument of speech that it should produce a physical manifestation, and that is speech itself. We must therefore look upon what confronts us as national feeling, national temperament, and its language, as being united in a co-operative work. That which man is able to express in words, that by which he shows himself to be a member of his people, that which he sounds forth into the air, that it is which those Spirits of Form who are united with the Folk-spirits can only bring about, because they with their great forces and powers remained behind at the stage of the Archangels. Therefore a co-operation of this sort takes place in the domains, in the realms where the Folk-spirits are active.

A similar co-operation is however to be found in yet another domain. I pointed out yesterday, that there are yet other forces at work; these are the First Beginnings, the Archai, or Spirits of Personality, who during the earth existence represent what is called the Zeitgeist, or Spirit of the Age. These work so, that from their own ‘I’, from their soul organization, they work into the physical body, so that they set the forces of the physical body in motion. We must therefore presume, that if at a certain time something appears as a result of the activity of the Zeitgeist, something which manifests itself in the Spirit of an Age by which mankind progresses, that this corresponds to a working with physical forces within our earth existence. You can very easily perceive this, you need only think it over in order to understand that real physical preliminary conditions are necessary in order that this or that should arise in the spirit of the age; Kepler, Copernicus or Pericles could not have lived in any other age, or under other laws. Personalities grow forth from quite definite conditions of the times, from those conditions which at a definite epoch of time are formed and organized by the physical work of higher Beings. These are in reality the physical conditions, naturally they are physical conditions, which we must not conceive of as being material blocks, but as certain configurations in the physical part of our earth in general. Sometimes these configurations stand out in strong relief; at other times when the Spirit of the Age is using his influence in any particular way, a quite definite physical constellation has to come about. Only remember that on one occasion, when some children were playing in a glass-cutter's workshop with some pieces of glass that were cut in a certain way, these pieces were so combined that one could observe the optical effect as a telescope, so that the inventor of the telescope only needed to realize his observation of this law of the telescope.

That is an historical fact. Just think however, what physical occurrences were necessary, in order that all this might take place. The lenses had first to be invented, cut, and put together in the corresponding manner. You may, here, very well use the word ‘chance’, but you may only do so if you also refrain from comprehending the law which operates in such occurrences. These physical conditions are brought together by the Archai, the Primal Forces. The reflection of their work is that which draws together into one spot on the earth that which otherwise, as Spirit of the Age, works in a variety of ways. Just imagine what would have become of many physical things in modern times, if this work of the Archai in their physical bodies had not taken place. It is really the work of the Archai which acts in this way and in this direction. Now if the Archai act thus and direct the Spirit of the Age, we may enquire again, ‘How do these Spirits of the Age really guide human progress by means of intuition?’ They do it in such a way that a human being is stimulated as if by chance, by something that takes place in the physical world. This is not merely legendary, it does sometimes occur. I need only remind you of the swinging lamp in the Cathedral at Pisa, where by observing the regularity of the swing of the lamp Galileo discovered the law of the pendulum, and how later Kepler and Newton were stimulated to make their discoveries. We could relate hundreds and thousands of cases in which physical events and human thought were brought together, by which it could be perceived how the Archai or Primal Forces give through intuition the ideas which go forth into the world as the ideas of the age, which then influence man in his development, regulate his progress and permeate it with law.

But in this domain also, those Beings who have normally become Spirits of Personality during our earth existence, work in conjunction with others, who, because of their having remained behind upon the Moon are now not Spirits of Form or Powers as they ought to be on the earth, but are also only now working as Spirits of Personality. Thus those Beings who made their renunciation not upon the Sun stage but only that of the Moon, are now Spirits of Personality, but they do not possess the attributes they ought normally to have; that is to say, they do not give intuitions in the same way as do the normal Spirits of Personality, but as do the belated Spirits of Form. They do not stimulate from outside, leaving it to man himself to observe what is brought about in the physical, but they stimulate inwardly, they work within the brain and give a certain tendency to thought. Hence the thought of man at the different epochs is stimulated from within, so that each epoch has a distinct kind of thought. This is connected with the delicate formations of thought, with inner constellations. Here the belated Spirits of Form who have the character of Spirits of Personality, work within man and produce a certain kind of thought, a quite definite form of ideas. Hence it comes about that man is not only guided from epoch to epoch according to the will of the intuiting Spirits of Personality by whom he allows himself to be stirred to do this or that, but he is urged along as if by inner forces so that the thought manifests itself physically from within, just as in the spoken language there is manifested that which, on the other hand, remained behind as Spirit of Form. Thus in the method of thought there is a manifestation of those Spirits of Form who appear in our age as Spirits of Personality. These, therefore, are not those delicately working Spirits of Personality who allow a man to do as he will, but those who take possession of him and forcefully push him on. Hence in those men who are stimulated by the Spirit of the Age you can always observe these two types. In those persons who are stimulated by the true Spirits of the Age who are at their normal stage, you may see the true representatives of their time. We may look upon these as men who had to come, and at their activities as something which could take place in no other way. But there are other persons, in whom are active those Spirits of Personality who are in reality Spirits of Form. Those are the other Spirits whom we have just named as the Thought-Spirits, those who during the old Moon-cycle moved forward to their present standpoint.

Now man is the scene of action upon which all this works together. This co-operation is shown through the fact that speech and thought enter into reciprocal relations, that not only the Spirits who are at the same stage enter into reciprocal relations, but the normal Archangels also, who govern the national feeling and temperament enter into reciprocal relations with those just described, not only therefore with the Spirits of Form who are at the Archangel stage, but also with those Spirits of Personality who are in reality belated Spirits of Form.

These two kinds appear in human nature and in human being. This relation is one extremely interesting to study when with occult knowledge and occult power of vision one goes from one people to another. Then one can see how the normal Folk-Spirits act, and how they then receive their orders from the Spirits of the Age. But these Folk-spirits work within man together with the Spirits of Language and also with the Thought-spirits who work into the thoughts of man. Within man there are not only normal and abnormal Archangels, but also Archangels in contradistinction to the abnormal Spirits of Personality who from within govern the work of thought in a particular age.

Now it is extremely interesting,—I have said that conditions will be touched upon which you must meet with your spiritual understanding, which must be clothed in ordinary words because no language has as yet been created which would make all this credible and clear; one has to express everything in words which can depict the facts somewhat figuratively, which however correspond to an important fact in the evolution of humanity,—it is extremely interesting and important to follow the evolution of humanity in more recent times; it is important to know that a reciprocal agreement was once arrived at between one of the guiding Spirits of the Peoples, who is a normal Archangel, and one of those Spirits who work inwardly as Spirits of the Thought-forces, an abnormal Spirit of Personality, and in a certain historical epoch the serious and important result of this agreement is to be seen. In order to make this agreement more especially complete, a harmonious relationship was established with the corresponding abnormal Archangel, who was the guiding Spirit of Language at that time; so that there was a point in the evolution of mankind, when so to speak, the normal and abnormal Archangels worked together and when, besides this, there worked in as an additional impulse the kind of thought which was brought about from within by an abnormal Spirit of Personality. The agreement made between these three parties was reflected in one particular people. That was the Indian people, who introduced the post-Atlantean civilization in the first post-Atlantean age. It was during this Indian civilization that the constellation arose in which these three Beings were able to work most harmoniously together. The consequence of that is all that we may call the historical rôle of this Indian people. Even in those ages of which the historical traditions still remain, the effects of what was formerly concluded in that agreement still continued to work. That is the reason why the ancient sacred language of the Indians acted with such power and produced those mighty historical effects in civilization, and why it could act so powerfully even in succeeding times. This power was brought in by the abnormal Archangels who worked in the language. The power of the Sanskrit language rests upon the agreement of which I have just spoken. And again the unique Indian philosophy, which as creative thought acting from within man has not yet been equaled by any other people in the world, also rests upon it; the inner completeness of thought belonging to the Indian culture rests also upon this agreement. In all other parts of the world we observe different conditions; but in all of them there could at that time be observed what has just been described. Hence it is so infinitely fascinating to follow up these trains of thought, which take the peculiar form they do, because they have not proceeded from the predominance of the normal Archangel over the abnormal one, but from their harmonizing so completely, because each thought was actually absorbed by the temperament of the people and was lovingly spun on into details at that time when the Indian people represented the first blossom of the culture of the post-Atlantean epoch. And the language worked on in this way because the conflict had not arisen there which would have taken place everywhere else, because such a cooperation took place between the Archangel of the normal evolution and the Archangel of the abnormal evolution. Thus one may say that this language, poured forth from the purest temperament, is itself a product of that temperament. That is the secret of the first civilization of the post-Atlantean epoch. That, however, is what must be observed in all other peoples, namely, that in them an unique co-operation takes place between these three forces, between the normal Folk-spirit or Archangel, the abnormal Archangel, and that which acts inwardly in the abnormal Spirit of the Age, who works, not as a Spirit of the Age, but from within, and finally that which the true Spirit of the Age has to convey inwardly to the nation.

The true knowledge of a people comes from listening to these forces within, and weighing the share which each factor has in the constitution of the people. Hence it has become difficult for persons who do not take the occult forces of human evolution into consideration, really to define the word ‘folk’. Examine the several books in which in any, part of the world the conception of a ‘folk’ is defined, and you will see what curious definitions there are, and how greatly they differ from each other. They have indeed to differ, because one writer feels more what comes from one side, from the normal Archangels, another what proceeds from the abnormal Archangels, and again a third that which comes from the several personalities of the people. Each one feels something different and uses that in his definition. That is just what Spiritual Science has made clear to us, that these definitions need not always be wrong; but they are always bathed in maya, in illusion. From what a writer says it can be seen that he only observes maya, and that he leaves unnoticed the various forces at work.

Hence one will naturally always obtain very different conceptions, if from the anthroposophical standpoint one observes a people like the Swiss, who live in one and the same country and speak three languages, and on the other hand peoples who speak one language only.

As to why some folks act more under the influence of the Spirit of Personality, that is to say, why their life is especially made up of the cooperation of the several personalities, we shall have to speak later. Peoples whose existence is more under the influence of the abnormal Spirit of Personality are also to be found on the earth; those Spirits of Personality do not work for the further progress of evolution. You need only study the character of the North American people, there you have a people absolutely founded on this principle.

Thus you will see, that we shall only understand the history of the world, in so far as it consists of the histories of peoples, if we follow up the normal and abnormal Archangels, the normal and abnormal Spirits of Personality in their reciprocal positions, and in their co-operative work, and at the same time follow up their work in peoples that succeed each other in the course of the world's history.

It has already been mentioned here that in the group meetings this winter we want to gather together all the threads as it were that will eventually link up to form a deeper understanding of the being of man and various other things connected with man's whole life and evolution that will lead us deeper and deeper into the secrets of the world. Today I would like to remind you of the group lecture the time before last (21st December 1908) and take our start from there. You will remember that we spoke of a certain rhythm existing in the four members of man's being. We want to start there today and find an answer to the question: How can a knowledge of these things help us understand in a deeper way both the necessity and the object of the anthroposophical movement?

Today we shall have to link up two things apparently very far removed from one another. You will remember that there are certain relationships between man's ego, astral body, etheric body and physical body. What there is to say about the fourth member, the ego, is best seen if we bear in mind the two alternating states of consciousness experienced by the ego in the course of the twenty-four hours of the day. One day with its twenty-four hours, during which the ego experiences day and night, sleeping and waking, will be seen as a kind of unity. So when we say that what the ego goes through in a day is based on the number one, we shall have to say that the number that corresponds in a similar way to our astral body is the number seven. Whereas the ego as it is today comes back as it were to its starting-point in twenty-four hours or a day, our astral body does the same thing in seven days. Let us go into this in greater detail.

Think of waking up in the morning; that is, you rise up out of the darkness of unconsciousness, as people say incorrectly in ordinary life, and the objects of the physical sense world appear round you again. You experience this in the morning and again twenty-four hours later, with the occasional exception. This is the regular course of events, and we can say that our ego returns to its starting-point after a day of twenty-four hours. If we look in the same way for the astral body's corresponding rhythm, we have to say that if the ordered regularity of the astral body is really there, then the astral body returns to the same point after seven days. So whilst the ego goes through its cycle in a day, the astral body goes considerably slower, and carries out its cycle in seven days. The cycle of the etheric body, on the other hand, takes four times seven days; after four times seven days it returns to the same point. And now please bear in mind what was said the time before last. With the physical body it is not as regular as with the astral and the etheric bodies. We can, however, establish a rough figure, and say that it goes through its cycle in about ten times twenty-eight days, and then returns to its starting-point. You know of course that a great difference exists and that the female etheric body is male and the male etheric body female. From this we can see that in a certain respect an irregularity is bound to occur in the rhythm of the etheric bodies. But on the whole the numbers 1:7:(4 x 7):(10 x 7 x 4) are the proportional figures that so to say specify the ‘speeds of rotation’ for the four members of man's being. This is of course speaking figuratively, for they are not really rotations but repetitions of the same conditions; rhythm ratios. A fortnight ago I had to point out that phenomena of daily life are comprehensible only when we know things like this that lie behind the sense perceptible world. And in a public lecture I also indicated a remarkable fact which cannot be denied by even the most materialistic scientist or doctor or be ranked among the ‘spectres of superstition’, because it is an indisputable fact. It is something that really ought to make people think, namely that in pneumonia a special phenomena occurs on the seventh day. A crisis arises, and the patient has to be pulled through this seventh day. The temperature suddenly falls, and if the patient cannot be brought through this crisis then in certain circumstances there is no recovery. This fact is known by most people, but as a rule the starting-point of the illness is not always correctly ascertained, and if you do not know which the first day is then as a rule you do not know which the seventh day is either. But the fact remains, so we have to ask why the temperature drops with pneumonia on the seventh day. Why does a special phenomenon occur at all on the seventh day?

Only a person who sees behind the scenes of existence, behind the physical sense phenomena into the spiritual world, knows of these rhythms, and why phenomena like a temperature arise. What actually is a temperature? Why does it occur? The temperature is not the illness. On the contrary, the temperature is something that the organism calls up to fight against the actual process of the illness. The temperature is the organism's defence against the illness. There is some damage in the organism, in the lungs, say. When the human being is healthy and all his inner activities are working harmoniously, these inner activities are bound to fall into disorder if one particular organ of the human body is upset. Then the whole organism attempts to pull itself together and develop the forces within itself to counterbalance the local upset. There is really a revolution going on in the whole organism, otherwise the organism would not need to gather its forces because there is no enemy to fight. The expressing of this massing of forces in the organism is the temperature.

Now the person who looks behind the scenes of existence knows that the various organs of the human body came into existence and developed at very different periods of human evolution. What from the spiritual scientific point of view is called ‘the study of the human body’ is the most complicated matter imaginable, for the human organism is extremely complex and its individual organs came into existence at quite different times. The rudimentary beginnings of these organs were developed further at a later stage of evolution. Everything in the physical organism is an expression or outcome of man's higher members, so that each physical organ expresses the higher Organisation of the higher members. What we call the lungs today have their origins in the astral body and are to a certain extent connected with it. We will eventually come to talk about what the lungs have to do with the astral body, how the very first, archetype basis of the lungs came into man on the predecessor of our Earth, ancient Moon, and how at that time the astral body was as it were planted into man by higher spiritual beings. But today I want you to look at the fact of the lungs being an expression of the astral body. The actual expression of the astral body is of course the nervous system. But man is complicated, and the development of the various parts always runs parallel. The construction of the lungs began at the same time as the development of the astral body and the incorporation of the present-day nervous system. This in a way includes the lungs in the rhythm of the astral body, that rhythm that is governed by the number seven. The phenomenon of a rising temperature is connected with certain functions of the etheric body. Something must be happening in the etheric body if a temperature runs a certain course. The temperature, then, is somehow within the rhythm of the etheric body. Whenever you have a temperature it has this rhythm, but in what way? We shall have to be clear about the following:

The etheric body, which completes its cycle in four times seven days, moves considerably slower than the astral body with its seven day rhythm. So if we relate the rhythmic course of the etheric body to that of the astral body, we can compare them with the hands of a clock. The clock's hour hand goes round once whilst the minute hand, in the same span of time, goes round twelve times. There you have the relationship of 1:12. Now suppose you look at the clock at noon, when the minute hand lies on top of the hour hand. The two hands coincide. Then the minute hand goes round one, and when it returns to the twelve it can no longer coincide with the hour hand, for this has meanwhile moved on to one. It will be roughly another five minutes before the two hands can coincide, so the minute hand does not point to the same place as the hour hand an hour later but after an hour and just over five minutes later. Now you have a similar relationship between the movement of the astral body and the movement of the etheric body. Imagine that your astral body, that is connected the whole time with the etheric body, were to be in a certain position in relation to the etheric body. Now the astral body begins to rotate. When after seven days it returns to its original position, it does not coincide again with the etheric body, for, after seven days, the etheric body has moved round a quarter of its cycle. So seven days later the position of the astral body does not coincide with the same position of the etheric body but with a position that is a quarter of the cycle behind the original one. Now imagine you have a case of the illness in question. A definite position of the astral body is connected with a definite position of the etheric body. And at this moment, with the co-operation of these two positions working together, the temperature appears, as a summons to fight the enemy. Seven days later the astral body covers an entirely different part of the etheric body. Now in the etheric body there must be not only the power to produce a temperature, for in that case, once it had really got going, it would never drop again; so seven days later this point of the etheric body that is now covered by the part of the astral body that produced the temperature seven days previously has the tendency to counteract the temperature and bring it down. If the patient's disorder has been overcome in seven days, then all is well. But if the disorder has not been overcome, and the astral body has not got the tendency now to push the illness out, the patient comes into the unfortunate position in which the etheric body has the tendency to bring the temperature down. It is important to pay good heed to these two points of coincidence. We could discover points like this for all kinds of phenomena in human life. And just through these rhythms, these mysterious inner workings, man's whole being could be understood. The etheric body really has a tendency that expresses itself in four times seven. In the case of other illnesses you will notice that the fourteenth day is of special importance; that is, two times seven. And we can definitely say that with certain phenomena the paroxysm has to be especially strong after four times seven; The point being that if the trouble decreases then, you can definitely hope for recovery. All these things are connected with rhythms of the kind we touched on three weeks ago and have dealt with in greater detail today. With such things as these, which appear difficult but which can nevertheless be understood, we can begin to penetrate a little way beneath the surface of the physical sense world. And we must penetrate further and further. Now let us enquire into the origin of such rhythms.

We have to look once again to the great cosmic relationships to find the origin of such rhythms. We have often drawn your attention to the fact that what we call the four members of man, physical body, etheric body, astral body and ego have evolved through Saturn, Sun, Moon and Earth existence. If we look back to our old Moon we find that it also separated itself from the sun for a certain length of time, though a large part of what is the moon today was then part of the earth. But outside there was a sun, and when such heavenly bodies belong together then their forces, which are the expression of their beings, always have an influence on regulating the life of their creatures. The orbiting of a planet around its sun or of a satellite around its planet is by no means mere chance, nor is it unconnected with life, on the contrary it is regulated by those beings we have learnt about in the hierarchies of spirits. We have seen that it is absolutely untrue that the heavenly bodies rotate by themselves through mere lifeless forces. We have pointed out how grotesquely the modern physicist explains the Kant-Laplace theory by means of his experiment with the blob of fat. A cardboard disc is inserted through the floating blob of farm the direction of the equator and a needle stuck through it from above, and then the whole thing is rotated, whereupon small droplets break off from the large drop and rotate as well. Thus the experimenter shows how a planetary system in miniature arises, and physicists generally draw the conclusion that this is how the large planetary system must have arisen. Although it is usually good to forget yourself, in this particular case it is not. For the good man usually forgets that the miniature planetary system could not arise if he did not turn the handle. It is perfectly permissible to do such experiments, and they are very useful, but you should not forget the most important part. What an infinite number of people fall victim to such suggestions! They overlook the fact that the professor was doing it. There is no gigantic professor out yonder of course, it is the hierarchies of spiritual beings who regulate the rhythms of the heavenly bodies and actually bring about all the ordering of matter in the cosmos, so that the individual planetary bodies revolve around one another. And if we could go into the movements of the planetary spheres that form a correlated system—and a time will come for this—we should recognise the rhythms of our own human members. For the time being, however, we need only point to one thing.

Modern man, with his materialistic mode of thought, laughs at the idea that in earlier times certain conditions in man's life were organised in connection with the four quarters of the moon. Now just with the moon in particular there is in a wonderful way a cosmic reflection of the relationship existing between the astral and the etheric body. The moon moves round its cycle in four times seven days. Those are the positions of the etheric body, and these four times seven positions of the etheric body are exactly mirrored in the four quarters of the moon. It is by no means nonsense to look for a connection between the phenomenon of the rising temperature we described and just these quarters of the moon. Just think, there really is a different quarter of the moon at the end of seven days, just as there is another quarter of the etheric body and the astral body covers a different quarter of the etheric body. Originally the relationship of the human astral body to the etheric body was indeed regulated by spiritual beings bringing the moon into a corresponding orbiting of the earth. And you can see how the things are to a certain extent connected, in that even modern medicine reckons with an ancient heritage of rhythmic knowledge. As the rhythm of the body is ten times twenty-eight and the physical body is as it were back at the same point ten times twenty-eight days later, there are about ten times twenty-eight days between the conception of a human being and his birth, ten lunar months. All these things are connected with the regulating of the great cosmic relationships. Man as microcosm is a true image of the great world relationships, for he is created out of them.

Today we want to turn our thoughts to evolution in the middle of Atlantean times. That was a very important point for earth evolution. Before that time we can distinguish three races in human evolution; the Polarian, the Hyperborean and the Lemurian race. Then comes the Atlantean race. We are now in the fifth race and two races will follow us, so the Atlantean epoch lies right in the middle. The middle of Atlantean times is the most important point in earth evolution. If we were to go back before this time, even then we should have found an exact reflection of cosmic relationships in the relationships of external human life. It would have had a very bad effect on man if he had done the kind of things then that he does now. Nowadays man does not adjust himself very much to the cosmic situation. In town life things often have to be arranged in such a way that people are awake when they would otherwise be asleep and asleep when they ought to be awake. If anything like being awake at night or sleeping in the daytime had occurred in Lemurian times, and man had paid so little attention to the external phenomena that belong to certain inner processes, he would not have survived. Of course such a thing was quite impossible then, because it was a matter of course that man in his inner rhythm conformed with outer rhythm. Man lived as it were with the cycles of the sun and the moon and modeled the rhythm of his astral and etheric bodies on the cycle of sun and moon.

Let us come back to the clock. In a certain respect this also conforms to the great cosmic cycle, when the hour and minute hands coincide at twelve o'clock, that is because there is a certain constellation of the sun and stars. We set our clocks according to this and a clock is unreliable if the two hands do not coincide the following day as soon as this constellation of stars occurs again. In Berlin the clocks are set daily by electricity from the Enckeplatz observatory. So we may say that the movements or rhythms of the clock hands are set every day according to the rhythm of the cosmos. Our clock is correct if it synchronises with the central clock which, in its turn, synchronises with the cosmos. In ancient times man had no need of a clock, for he himself was a clock. His life's course, which he could clearly feel, absolutely conformed to cosmic relationships. Man really was a clock. And if he had not conformed to the cosmic situation, exactly the same thing would have happened to him as happens to a clock if its movement does not correspond to the outer situation: it goes wrong, and he would have gone wrong too. The inner rhythm had to correspond to the outer. And the essential part of man's evolution on earth is that since the middle of Atlantean times the outer situation does not absolutely coincide with the inner one. Something else has come about. Just imagine someone fancying that he could not bear the two hands of his watch coinciding at noon. Supposing he alters them to three o'clock, then when it is one o'clock for other people he makes it four p.m., at two o'clock he makes it 5 p.m., and so on. The inner working of his clock will not have changed, it will only have become displaced compared with the outer situation. Twenty-four hours later he will make it three o'clock again; that it, his clock's movement will not coincide with the cosmic situation but its inner rhythm will still agree with it, for it has only been displaced. Man's rhythm has also been displaced. Man would never have become an independent being if all his activity had remained in cosmic leading strings. The basis of his freedom lies in his having preserved his inner rhythm while severing himself from external rhythm. He has become like a clock that at the nodal points no longer coincides with cosmic occurrences yet is inwardly in harmony with them. Thus in the far distant past a human being could be conceived in one particular stellar constellation only and be born ten lunar months later. This coinciding of conception with a cosmic situation has ceased but the rhythm has remained, just as a clock keeps to its rhythm even though at midday you set it at three o'clock. Of course it is not man's circumstances only though, that have become displaced, the times have become displaced as well. Even if we disregard the last-mentioned cosmic displacement, something very special has occurred in man's inner life, in that he has lifted himself as it were out of the cosmic situation and is no longer a ‘clock’ in the proper sense of the word. He is more or less like a man who has put his clock forward three hours and then, forgetting how much he has put it forward, cannot sort himself out any more. This is what happened to man in earthly evolution once he was free of the situation in which he was like a clock in the cosmos. In certain respects he brought his astral body into disorder. The more the conditions of human life were regulated by the physical, the more the old rhythm was preserved; but the more his life conditions became influenced by thought, the greater the disorder that came into them. I would like to clarify this from another angle.

Men are not the only beings we know of, we also know of beings that are superior to present-day earth man. We know of the sons of life or the angels, and we know that they went through their human stage on ancient Moon. We know of the spirits of fire or the archangels, that went through their human stage on the old Sun condition of the earth, and we also know of the primeval forces, who went through their human stage on ancient Saturn. These beings are in advance of man in their cosmic evolution. If we were to study them today we would find that they are beings of a much more spiritual nature than man. Therefore they live in higher-worlds. But in regard to the particular things we have been mentioning today, their situation is totally different from man's. In spiritual matters they conform absolutely to the cosmic rhythm. An angel would not think in such a disordered way as man, for the simple reason that his thought process is regulated by the cosmic powers which guide him. It is right out of the question for a being like an angel not to think in harmony with the great spiritual processes of the cosmos. The laws of logic for the angels are written in the universal harmony. They need no textbooks. Man needs textbooks because he has brought his inner thought processes into disorder. He no longer knows how to take guidance from the great script of the stars. Angels know the course of the cosmos, and the course of their thought corresponds with the ordered rhythm. When man came on to the earth in his present form he fell out of this rhythm, hence the lack of order in his life of thought and feeling. Regularity still holds sway in the things man has less influence on in his astral and etheric bodies, but in the parts that have been given into man's hands, that is, his sentient soul, intellectual soul and consciousness soul disorder and lack of rhythm have entered in. It is one of the least important matters that in our cities man turns night into day. It is of far greater significance that in his inner life of thought man has torn himself away from the great universal rhythm. The way man thinks all day long is in a certain respect in contradiction to the life of the great universe.

Do not imagine though, that all this is being said to encourage a world conception that will bring man back into this kind of rhythm again. Man had to get away from the old rhythm; his progress depends on this: When certain prophets go around today preaching ‘Back to Nature’, they want to bring life into reverse instead of helping it forward. All this chatter about returning to nature contains no understanding of real evolution. When a movement today recommends people to eat certain foods only at certain times of the year because nature herself indicates this by making foods grow only at certain times, this is the abstract talk of the amateur. The essential thing about evolution is that man grows more and more independent of outer rhythm. But we must not lose the ground from under our feet. It is not the best thing for man's progress and salvation to return to the old rhythm and ask himself how he should live in harmony with the four quarters of the moon. For it was essential in olden times for man to be like an impress of the cosmos. But it is important too that man should not believe he can live without rhythm. Just as his inner life was formed from outside inwards he must now create rhythm from inside outwards. That is the essential thing. His inner life must become rhythmic. Just as rhythm created the cosmos, man has to permeate himself with a new rhythm if he wants to share in the creating of a new cosmos. It is characteristic of our age that it has lost the old, external rhythm and has not yet attained a new inner one. Man has outgrown nature—if we call the outer expression of spirit ‘nature’—but has not yet grown into the spirit. He is still floundering today between nature and spirit. This is just what is characteristic of our time. This floundering between nature and spirit reached its climax in the second third of the nineteenth century. Consequently the beings who know and interpret the signs of the times had to ask themselves at that time: What can be done so that man does not lose all trace of rhythm but acquires an inner rhythm?

What you can see today as the characteristic of mental life is its chaotic nature. Today, when you see something that has been thought out, the first thing that is bound to strike you is its chaotic nature, its inner lack of order. This is the case in almost every sphere. Only the spheres that still possess good old traditions have something of the old order left. In new spheres man has first of all to create a new order. That is why men can see facts today, like the fall in temperature on the seventh day of pneumonia, but their explanation of them is an absolute chaos of thoughts. When the human being thinks about it, then—because he does not think in an ordered way—he piles up a medley of thoughts around the fact. All our sciences take an external fact of the world and stir up a mass of thoughts about it with no inner order, because man has gone astray in a kind of mental abyss. He has no guiding principles of thought today, no inner thought rhythm, and humanity would become completely decadent were they not to acquire an inner rhythm. Look at spiritual science from this point of view.

You will see the element you are in when you begin to study spiritual science. To begin with you hear—and gradually understand—that man has four members of his being: physical body, etheric body, astral body and ego. And then you hear that work is done by the ego, and the astral body is changed into manas or spirit-self, the etheric body into buddhi or life-spirit and the principle of physical man into spirit-man or atma. Now just think how much ground we have covered with this basic formula of spiritual science. Think of the many themes that were really fundamental themes, and how we had to build up our whole thought structure time and again out of this basic scheme: physical body, etheric body, astral body and ego. You know, some people actually get tired of hearing these basic facts over and over again in certain public lectures. But this is and remains a reliable thread on which to string our thoughts: these four members of man's being and their inter-working; and then on a higher level, the transformation of the three lower members: the third into the fifth, the second into the sixth and the first into the seventh member of our being. If you count all the members of man's being that we know of physical body, etheric body, astral body, ego, spirit-self, life-spirit and spirit-man, you have seven. And if you count those that form the foundation of these, namely the physical body, etheric body, astral body and ego, you have four. And you are reproducing in thought the macrocosmic rhythm of 7:4 and 4:7 when you follow this train of thought. You are producing the outer, macrocosmic rhythm again from out of yourself You are repeating the rhythm that was once there macrocosmically in the universe and bringing it to birth again. You are laying down the plan or basis for your system of thought, as once the gods laid down the plan for the wisdom of the world. When we bring the inner rhythm of number to life in us again in this way, then out of the chaos of thought life a cosmos of thought is developed out of the innermost being of the soul. Men have freed themselves from external rhythm. By means of what is truly a science of the spirit we return to rhythm again, creating a cosmic structure from within outwards that is inwardly rhythmic. And if we turn to the cosmos and look at the earth's past, at Saturn, Sun, Moon and Earth, we find four, then the Moon in spiritualised form at the fifth stage as Jupiter, the Sun at the sixth stage as Venus, and ancient Saturn at the seventh stage as Vulcan. Thus in Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan our evolutionary phases add up to seven. Our physical body as it is today, has developed through the number four, through Saturn, Sun, Moon and Earth. In the future it will gradually become completely transformed and spiritualised. So that here too, when we look at the past we have the number four, and when we look to the future the number three: again there is 4:3, or if we include the past in the whole of evolution, 4:7.

We are still only at the beginning of our spiritual scientific activity, even if we have been working at it for many years. Today we could only point out what men meant by the ‘inner number’ at the root of all phenomena. And we see that in order to gain freedom man had to fall away from the original rhythm. But he has to rediscover within himself the laws with which to regulate the ‘clock’, his astral body. And the great regulator is spiritual science, because it is in harmony with the great laws of the cosmos beheld by the seer. The future as created by man will have the same great numerical relationships as the cosmos had in the past, but on a higher level. Therefore men have to bring the future to birth out of number, like the gods created the cosmos out of number.

We can see how spiritual science is connected with the course of the macrocosm. When we grasp what is there in the spiritual world behind man, the number four and the number seven, we shall understand why we must look to the spiritual world to find the impulse to carry forward what we know to be the evolutionary course of humanity. And we shall understand why just in an age when men have reached the greatest chaos in their inner life of thought, feeling and will those individualities who have to interpret the signs of the times had to draw attention to the kind of wisdom that enables man to create his soul life in a regulated way from within outwards. We shall learn to think with inner rhythm in a way that is necessary for the future, when we think in accordance with these basic relationships. And man will take into himself more and more from the world of his origins. At present he is acquiring what we can see to be the ground plan of the cosmos. He will go further and feel himself filled with certain fundamental forces and ultimately with fundamental beings.

All this is just in its beginnings today. And we appreciate the importance and world significance of the anthroposophical mission when we regard it not as an arbitrary act of this or that individual, but rather set about understanding it with all the inner force of our very existence. Then we can reach the point of being able to say that it is not a matter of choice whether we take up the anthroposophical mission or not, for if we want to understand our times we must recognise and fill ourselves with the thoughts of the divine-spiritual worlds which are the basis of anthroposophy. And then we must let them flow out of us again into the world, so that our actions and our being acquire, in place of chaos, the stature of a cosmos, like the cosmos out of which we were born.

The ordinary earthly soul life runs its course in the inwardly experienced manifestations of thinking, feeling and will. In reality, as we have seen in the previous lectures, the reason for this is that when we wake up an etheric and astral organism as well as an ego being are contained in man's physical organization. In a certain respect, man's astral organization and ego being are outside his physical body during sleep, or, more accurately, outside the head organization of the physical body. When man is awake in earthly life, however, the etheric and astral organisms and the ego being are completely united with the physical organism. They are active in the physical corporeality. During sleep, the soul's own system of forces is not strong enough to become conscious of what it experiences in the astral and ego organisms. On the other hand, in the waking condition only that enters clearly into ordinary consciousness which the physical body reflects as thoughts from the activity of the etheric and astral organism and the ego being.

If, in his waking state, man were fully capable of experiencing the activity of his own entire soul being, he would experience first of all the course of his own life, namely, what underlies the memories as the reality of the course of life. He would be equally aware of the cosmic experience in the higher worlds that we have learned about and which, during sleep, remains unperceived and beyond consciousness. For if man were fully capable of using his astral body, there would descend into his waking consciousness what he experiences each night as a replica of the planetary movements. He would feel how the after-images of these planetary movements stream through his breathing and circulatory system. As paradoxical as it sounds to ordinary consciousness, he could say: Through my veins streams the power of the Sun, intensified by the force of Mars, permeated by the substantial force of Jupiter, etc. Man would be able to say that he was feeling an after-effect in his own being of the planetary movements. And if he could experience his complete ego being during waking consciousness, he would also feel how the spiritual essence of the fixed stars in the sky permeates his own self.

All this is suppressed during ordinary waking consciousness. Man experiences nothing in waking consciousness of the ether body's activity, which, after all, comprises the actual foundation that underlies the course of his life. He knows nothing of the impulses that come from the movements of the planets and live as stimuli in his breathing, and pulse through his blood circulation. Nothing comes to experience in ordinary waking consciousness of the many activities of the astral organization. He also experiences nothing of what is expressed in the constellations of the fixed stars and is reproduced in the eternal core of his ego being, and which, if he could experience it, would lead him to say, “I am permeated by God.” This too does not come into awareness in ordinary consciousness because the activities that are carried out in the everyday condition of wakefulness by the etheric and astral bodies and the ego relate to the physical organization in the same manner in which man clothes himself with it anew each morning. Although unaware of them, he actively permeates his physical organism with the forces that he has gathered during sleep out of the starry world and has acquired from the planetary movements. Because man actively penetrates his physical body, because his three soul elements—etheric and astral organizations and the ego being—affect the physical organism with their activity from the moment of waking up until the moment of falling asleep, the bodily organization is worked upon in a specific way. For the purely physical activity which then arises in the body itself causes and enables the whole soul life to express itself in concepts, in thoughts that are reflected images thrown by the physical body back into the soul.

Man has no awareness of the vitality that courses through him, he is not conscious of the planetary movements and the world of the fixed stars, because all the activity of his inner being is reflected during waking life onto the physical body. Through its senses, the physical body carries the effects of the outer world into the physical inner being; the phenomena of light stream in through the eyes and through the ear, the world of sounds; the realities of heat and cold enter through the sense of warmth. By means of the activity put forth by the soul all this is reflected as thoughts in the physical organism, and the soul experiences these reflected thoughts in its clear, ordinary consciousness.

These are the facts surrounding the soul's experience in ordinary wakefulness, and this poses the question to us: What does the soul actually do to the physical organism so that thoughts appear as reflections?—But first, let us keep firmly in mind that the physical organism really prevents the soul from having a consciousness of the cosmic facts, which actually reverberate and produce after-effects in it. We shall next occupy ourselves with the details of how the waking consciousness unfolds.

Let us examine to begin with what it is that this triad—the etheric and astral bodies and the ego being—produces as it works in the physical head organization of man. It turns out that the activity that is exercised on the human head organization by this triad has a degenerative effect. If the human etheric body alone were to penetrate the physical organization, a continuous revitalizing activity would be present in the physical head system. In a manner of speaking, the head's activities would be completely filled with life. But in that case no physical consciousness would arise. Physical consciousness only arises because the astral organism intervenes in the head organization. This astral organism is adapted and attuned to man's pre-earthly life, something that we have already become familiar with. The astral organism must consider it its task, if I may put it like this, not to work upon this densely material, physical corporeality but to fill with its own astral activity the body's cosmic spirit form as it did in pre-earthly existence. This astral organism of man is, after all, an after-image of what the soul brought forth out of the secrets of the planetary movements and the constellations of the fixed stars in order to form what I have called earlier the cosmic germ of the physical organization. The activity of the astral organism is therefore not directed to the earthly metamorphosis of the physical body, but toward the cosmic spirit-metamorphosis of the physical organism. This means that while the astral organism is active in the physical organism, it continually wants to spiritualize the physical insofar as the brain or head organization is concerned. Indeed, our astral organism works constantly to transform our head organization into something spiritual. An actual, outwardly visible transformation is not achieved, only the tendency toward transformation is always there.

This tendency, then, is present continually. Degenerative forces are constantly added by the head organization of the astral body to the regenerative forces of the human head organization that would otherwise produce fresh, sparkling, but unconscious life in the human head. To the extent that it is head organization, these degenerative forces try to destroy the physical organism, making it feasible for a spirit organization to shine forth from it, for that is what the astral organism is accustomed to from pre-earthly life. The physical head configuration, however, offers resistance, it cannot be broken down. This resistance is expressed in the fact that each time sleep must intervene at the moment when the physical configuration of the head would otherwise disintegrate due to the astral body's activity. Then, in sleep, the forces of the etheric body alone are active once again in the head.

The alternating states of waking and sleeping may also be characterized by saying that during the waking state the astral forces continually expose the human head organization to death. The instant their destructive activity is on the verge of changing from a latent to an active state, if I may put it that way, sleep intervenes. The imaginative consciousness of modern initiation knowledge can observe these facts in the appearance of man's etheric body during the periods of waking and sleeping.

In regard to the head organization, the etheric body, which permeates the physical body as spiritual activity, becomes increasingly undifferentiated during the waking hours. In a man who is awake you find an etheric organism that is markedly differentiated inwardly and possesses complicated forms in those parts of the physical body where the lungs, the liver, the stomach, and limbs are located. The etheric organism has an abundance of shapes in these areas during waking hours. By contrast, the longer wakefulness lasts, the more undifferentiated the ether body in the head organization becomes. Finally, it turns into something comparable to a uniform cloud in the head, for the characteristic regenerative forces that are otherwise present in this etheric organism lose their impact as the degenerative forces of the astral organism in the waking state exercise their deadening effect upon the head system.

It is quite different during the state of sleep. You see with imaginative consciousness how this element of differentiation, of manifoldness of the etheric organism penetrates the etheric head system. In sleep, the head's etheric organization acquires the same kind of forms as possessed by the rest of the etheric organism during the waking state. In sleep, the life forces, the formative forces of the etheric body wake up in the head. Then, the head becomes an unconscious but most alive organization.

So you can see that in earth existence, due to waking consciousness, man bears potential death continually in his head organization. The tendency to die is present in the head all the time. The astral organism wants to transform the head system continually into spirit. It wants to make the head into an organ of planetary motion, into an image of the starry constellations. The astral organization is an ever-present destroyer of the physical head configuration.

If present-day science knew about these facts, it would find it utterly impossible to succumb to materialism. For what is it that those people say who want to interpret the whole human organization in a materialistic way? They say that the organic processes of life take place in the head just as they do in the liver or in the stomach, only in the brain they are expressed as thoughts, as soul activity. Compared to the facts, however, this is sheer nonsense. We do not think and experience the soul in ordinary consciousness due to constructive life processes that go on in the head, but because our nervous system is continually on the verge of being destroyed as a result of the presence of death in us. To be awake in the life of soul in ordinary consciousness signifies that organic processes are not developed but rather made to die down. They must first die down within themselves and make room for the soul, if they are to unfold in ordinary consciousness. If this were correctly understood, people would have to say that quite certainly soul life cannot originate from organic processes, because these processes have to come first to the point of dying down. They must first withdraw from the head organization if the soul is to be active there.

These are the true facts in regard to the way man's soul and his physical body function together. This also shows how, through being born, man at once bears within his head system the predisposition for death. Through supersensible knowledge we learn to understand that death has the tendency to occur continually in us and is constantly kept in check only by sleep. The once-in-a-lifetime event of dying, death in the physical sense, is indeed only a summing up, a more pronounced process in comparison to the continuous, if I may say so, atomistically minute death processes that take place all the time in waking consciousness. As long as we possess a physical organism, it defends itself against the destruction wrought by the astral organism. This is how matters stand with the head organization.

Man's astral organization, however, does not merely have this effect in waking life, only a part of it does. Another part finds its way into earthly life more in the form in which it is active in pre-earthly existence. This part of man's astral body is not active in the head organization but in everything that constitutes the rhythmic system, that is to say, those organs of the physical body in which breathing, blood circulation and the other rhythmic processes take place. Although this part of the astral body, to which I refer now, lives in man's rhythmic system, it does not unite itself as closely with the rhythmic system as does the other part that is active in the head. That part takes hold of the head organization so strongly that it continually makes it incline toward death by breaking it up, whereas the part of the astral body that enters the human rhythmic system permeates this organization. It lives in the breathing and in the blood circulation, but because it does not take hold of this organization in such an intense manner, it leaves it in some respects undisturbed. It does not lay hold of this system for the purpose of destroying it. But for this reason, no thought life comes into being through this union of the astral organization of man and the rhythmic system. The expressions of the soul life are reflected in the physical head organism which has the constant tendency to die. This produces fully conscious thinking. On the other hand, what is continually taking place in the streaming together of the astral and the rhythmic organizations is not reflected in the same manner as in the life of thoughts so that a clear consciousness could result. It is expressed in the more vague form of soul life: man's emotional life, his feelings. Emotions arise, because, in waking life, the astral organism pulses through the breathing and blood circulation but does not destroy these processes and does not immerse itself so deeply into them. Instead, through its interplay with the rhythmic system, man's life of feeling is roused.

While an element of what the human being has experienced in his pre-earthly, cosmic sojourn lives in the rhythmic-organic system, it does not reach clear consciousness. This has a quite definite consequence. Through this interplay between the astral and the physical-rhythmic organisms which I have described, something continually takes place below in the unconscious that enters ordinary daytime consciousness only as a weak reflection. Let us study this in detail. Say that a person carries out his activities, his deeds in physical life. These actions of his do not express themselves in him as do mere natural phenomena. Out of a certain impulse that arises from his subconscious, he feels impelled to judge whether these activities are moral or immoral, valuable or worthless, wise or unwise. Moral evaluation, moral judgement joins in with the otherwise amoral, not anti-moral life of thinking.

Now, what is it that flashes up from the depth of soul experience and tells us: This action is good, that one is bad, this deed is wise, that one is foolish? It is a soul activity which has remained as it was in pre-earthly existence, which penetrates man's rhythmic organism of breathing and blood circulation but cannot fully stream up into the life of thoughts. It only colors it. This way, we also have reflections of this inner experience in our conscious life of thoughts, which are valuable for the activities we carry on in the physical world. We do not bear within us only what we express in our actions as the conscious judgement of thinking. No, in the rhythmic system of man there lives and pulses an astral-spiritual element that is similar in form to what it was already in pre-earthly life and which—distinctly for itself but indistinctly for ordinary consciousness—says Yes or No to his actions. Here, within us, lives a judge who judges the worthiness of our soul, and this soul-judge is as real as is our soul that lives as thinking-soul within our head organization.

In ancient times of humanity's evolution, those who wanted to attain higher perception in the old manner sought, therefore, to bring the rhythmic system into consciousness, the breathing and also the blood circulation. Now observe what resulted from their efforts to use an older method of entering into the spiritual world, a method no longer to be employed today. It turned out that those people were able to discern their own human value from what the cosmos inscribed into their breathing, considering it good or bad, wise or foolish. In the old Indian Yogi, judgement as to what was morally natural and naturally moral in him was carried up into the brain by the breath from the rhythmic system. During his Yoga perception, he made his brain into a breathing organ for a while and experienced what the cosmos said about his activity.

This judgement by the cosmos concerning our deeds is very real in the astral human organization. When man's physical body is laid aside at death, the obstacle is removed which prevents what lives in man's breathing and blood circulation from entering his consciousness. The physical organism is like a non-transparent cover for what takes place in the astral organism in the way that I have just described. Therefore, the astral experiences that live in the breathing and blood circulation between birth and death continue to live on in man's being beyond death. We shall comprehend how this works when, directly after the translation of this part, I shall describe what the human soul undergoes when it actually passes through the portal of death.

When, at death, man's physical organism falls away from the human entity and disintegrates, man remains at the outset in the etheric and astral organisms and his ego being. Inasmuch as the physical organism is no longer an obstacle to the soul's unfolding into the cosmic element and ceases to hold the soul back in its own sphere, the possibility of cosmic consciousness arises at once for the human soul. The human soul is now clothed in the etheric organism that is no longer bound to a physical body. While this etheric organism represents the course of man's life on the one hand, it is at the same time the vehicle for the continuous in-streaming of cosmic forces of life. As the soul gradually passes through death along with the ether body, it experiences the cosmic world-ether in the etheric organism. The activities that take place in this world-ether now stream into the etheric organism, for only the physical body had prevented this earlier. Now this obstacle is gone. In its inner activities, the etheric organism is not as separated from the outer cosmic events and realities as is the physical organism. The occurrences outside in the cosmic world-ether stream actively into man's etheric organism, and what occurs in the human etheric organism pulsates out into the world-ether. After death, man not only lives directly in his own etheric organism, but, inasmuch as he has liberated it from the physical organization he finds his way into the cosmic-etheric element, which continually streams in and out of him.

Since the human soul is a unity, however, man's astral and ego being are drawn along into the cosmic-etheric realm. Increasingly, cosmic-etheric awareness lights up in the human soul as its own inner being. But in comparison to this great, mighty cosmic consciousness, man's own ether body represents only a very small etheric element; and the cosmic ether actually lives within this minute etheric element. For this reason, man's own etheric experiences, which were held together again and again by his physical organization, no longer have any significance in the great cosmic ocean of ether with its cosmic consciousness. This, however, means nothing less than the fact that man's etheric organism dissolves quite soon after death. Then, along with the cosmic consciousness that he has attained, man retains his astral organization and his ego being.

In this astral organism, however, the after-effects are contained of what it experienced on earth while within the physical body. I have characterized how a part of the astral organism retains its cosmic nature, as it were, since it is only loosely connected with the breathing and circulatory rhythms. Now that the physical organs of breathing and circulation are cast off, man's inner nature, which developed along with the physical processes of breathing and circulation during earthly life, lives on with its content of moral qualities and evaluation. Permeated by cosmic consciousness, this lives on and is experienced after death. The element that found its reflection during earth life in physical breathing and the blood circulation comes to expression in a cosmic rhythm after death. A rhythm is present again, but it is one in which man feels that the moral quality-valuation holds sway which he brought along from earthly life. He experiences his astral content as moral qualities; how they came to be good or bad, wise or foolish during life on earth. This is a kind of inner pulse beat.

The cosmic process that is not yet permeated by the moral element but represents a purely cosmic element streams continually into this inner pulse-beat from outside. It represents an amoral, not an anti-moral process that is reflected on earth in the processes of nature. We do not distinguish between “good” or “bad” in nature, everything proceeds according to neutral natural laws. All that goes on in nature is a reflection of a cosmic process, and that cosmic process pulses rhythmically into the after-effect of the rhythmic-moral valuation. After death, man thus experiences himself as existing in a cosmic rhythm, he inhales the cosmos in its moral innocence and exhales into the cosmos the moral judgements he has accumulated. A cosmic rhythm has taken the place of the physical rhythm, and the human soul experiences in this cosmic rhythm how a moral element arises in the cosmos—which is designed to reflect itself amorally in outer nature—an element which, because of human experiences on earth, is carried out through the gate of death into this cosmos. The moral evaluations of its deeds that the human soul bears through the portal of death into the cosmos is incorporated into the cosmic amorality. The moral results of man's life that have been carried through death are now imbedded into the depths of the cosmos. By means of his consciousness that is no longer impeded by anything, man becomes a witness of how a moral element develops for a future world in the depths of the amoral cosmos. Our world is morally neutral inasmuch as nature is a reflection of the cosmos. A future world will arise out of ours whose nature in its reflection (of the cosmos) will not be morally neutral; instead, everything moral will be natural and everything natural will be moral. The seed for this is carried by man into the cosmos through his moral deeds. During this experience, the human soul consciously faces the great question: As my existence continues, do the moral qualities that I have acquired make me worthy to take part in the future cosmos that no longer will have a merely neutral image in nature but a moral one?

This experience of the soul after death in the cosmic rhythm, described above as sensations and feelings—we can use these terms even though they do not quite represent the supersensible experience—is proof of the impact of morality upon the physical world. This lends a nuance of its own to the soul's experiences for a certain length of time following death. I once described these experiences, which are now pictured from another side, in my book, Theosophy, and there I called them the “soul world.”

But if, after death, man had to remain only within these experiences, he could not reach the point where he could properly prepare the spiritual archetype of his future physical organism that I have described earlier, and which he must bear within him in a new earth life. It could not be developed in a proper, healthy way out of a soul life filled with moral imperfections from the preceding earth life. Consequently, at a certain point after death, the soul must enter a world where it lives only in the purified cosmos, where the experiences of the cosmic rhythm that I have describe abate. This is because all moral valuation of the soul's activities affects this cosmic rhythm, and this would only produce a decadent spiritual archetype for the future physical organism. A healthy physical body can only be created when the soul is allowed to enter a world where it is no longer influenced by the after-effects of the earthly soul experiences of its past incarnation, where, instead, the nonhuman spiritual impulses of the cosmos are active, as I have pictured it. These experiences that have to be undergone by the human soul in the purified cosmos of the spirit were also characterized by me in my book, Theosophy, from another side than is done here. There I have called them “spirit land.” Man has to enter this spirit land of the soul, for it is only then that he will be able to collaborate in the universal, all-embracing creation of the spiritual organism that in future time metamorphoses into the physical organism. Man must be relieved for a while of the imperfections stemming from an earlier life, otherwise he would have to reincarnate in a misshapen physical organism in his next earth-life.

We thus arrive through inner perception at a description of what man experiences by means of his soul forces in the spiritual cosmos after death. Along with his astral body, he naturally also carries into the cosmic spirit world what lives in his ego being. This ego being, however, must be worked on in still another way. That can be the subject of tomorrow's lecture. Today, I will have to describe in the last portion of my lecture how the form assumed by man after death relates to Christian evolution and the Mystery of Golgotha.

You will understand that a true cosmology can only come into being when we include in it what inspiration can know concerning the incorporation of such a moral, cosmic germ, as I have described. Any cosmology would remain incomplete if it did not know that the present cosmos, which finds a neutral, amoral reflection in physical nature, will through the lives of men become a cosmos one day in which the natural is at the same time moral, and the moral is natural. For this reason, a true cosmology can only arise when ordinary knowledge is enriched by inspiration, just as a true philosophy can only receive a living content when it includes the results of imagination, as I brought out yesterday. Such a cosmology, however, also requires Christianity.

In the age that preceded the Mystery of Golgotha there were initiates who employed methods other than those that must be used in initiation of the present day. Those ancient initiates, who lived prior to this Mystery of Golgotha and who knew what happens in the spiritual worlds that man en counters after death, were already able to say to their followers: “After death, you enter a soul world in which you have to experience the consequences of your moral qualities and qualities similar to them. But you cannot enter the spirit land with the same soul forces that unfolded in the soul world, for even if you were to enter there the after-effect, present in your consciousness, of the moral evaluation present in the astral organism would dull and extinguish your ego consciousness, the consciousness of your self that you would otherwise attain in spirit land after death.”

As I said, ego consciousness has developed here in the physical world on the basis of the physical organism. But precisely for the cultivation of man's spirit germ, an ego consciousness had to be present for the sojourn in spirit land even in ancient times of human evolution.

“Man cannot possess this ego consciousness by means of his own forces,” said the old initiates to those of their followers who wanted to listen. “He can only have it, if, at a certain moment after he has passed through the soul world, the lofty Spiritual Being, Whose physical reflection is the physical sun, comes and stands beside him, and leads him from the soul world into the spirit land, being his Guide from then on. As man here in the physical world experiences his best physical forces under the influence of the physical sun,” thus spoke the initiates of old, “so he must be taken by the hand, pictorially speaking, when he passes out of the soul world into spirit land in order to receive his best forces from the impulses of that Sun Being, whose physical reflection here is the physical sun. “ In this way, the ancient initiates presented the spiritual Sun Being as the lofty Companion of the human soul through spirit land.

The initiates, who lived at the time of the Mystery of Golgotha and three to four centuries later, said to those who wished to be their followers and wanted to hear what they said: Because of the direction taken by the physical development of man's organization, the inner human being, after his passage through the soul world, is so obsessed by what he has perceived of the moral consequences that if he were to remain dependent upon his own powers, his consciousness would darken there and he would not be able to receive the influence of that Sun Being. For this reason, the Sun Being Itself descended to earth, assumed a human nature in the body of Jesus of Nazareth, and accomplished the deed of the Mystery of Golgotha.

If man, in addition to what he can attain here on earth by means of his sense perception and the development of his ego consciousness, can also become aware of the Christ Being in his feelings, if he acquires an insight into the Mystery of Golgotha in his feelings—which are tied to the astral body—then, the after-effect of the relationship between earth events and Christ and the Mystery of Golgotha also exercises its effect upon the astral being of man which lives on after death in the manner that I have described. By means of this after-effect, man's consciousness, which would otherwise remain cloudy and dark, is given strength when he passes from the soul world into spirit land after death. It is made capable of perception in the spiritual world, which in turn enables the soul to prepare the spiritual archetype of the next physical organization between death and a new birth.

Therefore, the initiates, who were contemporaries of the Mystery of Golgotha, or lived a few centuries afterwards, said to their followers: Although man has developed in such a way that he does not carry the forces through death that can lead him from the soul world into the spirit land, Christ did descend to the earth and accomplished the Deed of Golgotha. Through the effects of this Deed of Golgotha on the human soul, the forces of the soul can be strengthened in such a manner that after death, in the transition from the soul world into the spirit land, man has such rich experiences in the cosmic world that out of its impulses he is able to cooperate in working out the physical organism for his next earthly life. Through the Deed of Christ, the human soul is purified during the transition from the soul world into the spirit land. Thus spoke the initiated contemporaries of the Mystery of Golgotha, as had the initiates of antiquity: Through the guidance of the sublime Sun Being, the human soul is purified during its transition from the soul world into the spirit land.

From this you see that what has to be summed up as the mystery of death is connected with the Christian evolution of earthly humanity. After the fourth century, however, as I have set forth already, the initiation knowledge that could have spoken to men who wished to become its followers in the way mentioned above faded away. Now, however, the time has come when a new initiation science is once again able to reveal the connection between men and Christ Jesus. This new initiation science must again say: Whosoever accepts the secret of the Mystery of Golgotha into his life of feelings during earthly life thereby so strengthens and invigorates his inner soul being in the transition from the soul world to the spirit land that it can become strong enough to avoid forming the kind of physical organization it would form if there were no such impulse from a renewed Christianity. For, without this impulse, physical organizations would inevitably arise in future earth evolution that would be pathological. Through a renewed Christianity, we can unite ourselves with the impulse that makes possible physical organizations that will be healthy and vigorous throughout the rest of earth existence.

Thus, there is a profound connection between man's development after death and the Christ Being. In a true cosmology, Christ stands as a World Power, a Cosmic Force. His Power can be perceived in man's transition after death from the soul world to spirit land.

In the next lecture we will consider how the element that lives in the human soul and is expressed in impulses of the will in ordinary consciousness passes through death. We shall see how between death and rebirth it can become the germinal basis for certain forces that will only come to expression in the next life, and how man's destiny—formerly called karma—continues from one earth life to another. Tomorrow's lecture will add a contemplation of the sphere of the human will to today's considerations of the spheres of human thinking and feeling. That will once again show how the significant relationship between man and the Christ Being, the Mystery of Golgotha and the whole of Christian evolution, must be developed in regard to the human will. Today we have placed Christ into cosmological evolution, into true cosmological insight; it will be our task in tomorrow's lecture to place Christ into a renewed Christian perception of religion.

(Questions were asked about Colours and Primeval Rock.)

DR. STEINER: I will first deal with the question about rock, as that can very well be brought into connection with the things we have been considering lately.

Now you know that when a building is put up on the earth, great attention has to be paid to the laws of weight, gravity and many others—the laws of elasticity, for instance, of which we shall speak presently.

Imagine that one builds a tower, a tower, let us say, like the one on Cologne Cathedral, or that one builds something like the Eiffel Tower. It is clear, of course, that it must be built in such a way that it does not fall. If one has accurate knowledge of the laws of gravity there is no need for the whole thing to fall down. Still, the highest towers on earth can only be built on a base, and if you carry upwards to a height about ten times the base—that is, one to ten, you can get the highest towers.

So with the ratio of one to ten the highest towers can be built—otherwise the motion of the earth, wind storms, etc., would make them fall.

But in addition one must take care that the towers are in themselves somewhat elastic. The top always rocks to and fro slightly. Attention must be paid to what is called the force of gravity. The tower will always rock, but as soon as it rocks too violently it collapses. The Eiffel Tower rocks quite considerably at the summit. But care must be taken that it does not get thrown out of its base.

Now if you look at—let us say—a blade of wheat, you find at once that these laws are not observed at all. A blade of wheat is really nothing but a tower, yet it has a tiny base. A wheat blade with its tiny base goes up high aloft, and if we reckon out the ratio it is certainly not one to ten, which must always be used in mechanical building. The ratio is much more like one to four hundred, and in many cases one to five hundred.

By the mechanistic laws we use on earth, such a tower would quite definitely have to fall down. For when it is shaken by the wind its elasticity forces cannot be understood at all by the laws that a mechanist must obey.

If you tried to set up something else quite heavy on the Eiffel Tower, you would find that it simply could not be done! But at the top of this tower, this blade or stalk, there is still the ear, and it moves to and fro in the wind. That, you see, contradicts all the laws of the builders.

Now when one investigates the substances of which this blade consists, one first finds wood, that is to say, one gets a woody substance which you all know as bast. You see it in trees. And next you find in it a real building material: silica, quartz, real silicic acid. But it is harder quartz than is found in the Alps, in granite, for instance, or gneiss. This quartz, then, forms a scaffolding.

Besides these it contains a fourth substance—water. Thus this mortar made from wood, bast, water and quartz enables the stalk to contradict all terrestrial laws. A blade of grass is also a tower built entirely of substances. It can be tossed in the wind, does not break, rights itself when the wind ceases or the weather is favourable and calmly stands upright again, as of course you know.

But forces such as these, forces which can build something like this out from the ground, are not to be found on earth, assuredly not. And if you ask: Well, where do they come from?—this answer must be given: The Eiffel Tower is dead, the blade of wheat is alive. But it does not get life from the earth, its life comes from the whole surrounding universe. [See Fundamentals of Therapy, by Rudolf Steiner and Dr. Ita Wegman. Chapter III, “The Phenomena of Life.”] On the Eiffel Tower, gravity works purely downwards, drawing it down. The blade, however, does not grow by supporting itself on what is below. If we build the Eiffel Tower we must lay one material upon another and what is beneath will always be the support of what is above. With the blade this is not the case; the blade is in fact drawn out towards universal space.

So if you picture the earth (a sketch was made on the blackboard) and there the blades of wheat, then because the universe is filled by a very fine substance called ether which lives in the plant, [See Etheric Formative Forces in Cosmos, Earth and Man, by Dr. G. Wachsmuth.] the wheat blades are all drawn out towards the universe. But life does not come from the earth, it comes from cosmic spaces, and we can say: life simply comes out of the universe.

In the same way, when the egg is formed in the body of the mother (I have spoken of this before) this body only provides the substance. It is the whole cosmos that works upon the egg and gives it life. In all that lives, you see, the whole of universal space is working.

Now if you consider the plant, it grows, to begin with, under the earth. (A sketch is made.) If that is the earth, the plant is growing within it. But the earth is not some sort of neutral lump, it is really miraculous. It contains all sorts of substances, but three were of quite special importance in ancient times.

One of the three is a substance which we call mica. Only a small amount is to be found in plants to-day, but even so it is extraordinarily important. If you have already seen mica, you can perhaps remember that it is formed of thin plates, so thin that they sometimes look transparent. And once upon a time the earth was interwoven by such little mica plates. They went in this direction (sketch). As long as the earth was soft, such forces were still in it. Opposing them were other forces: they went so (sketch) and thus there was a real grating of lattice-work in the earth. These other forces are to-day contained in quartz.

And in between is yet another substance—clay. This clay unites the two, it fills in the lattice-work, so to speak. As a rock it is called feldspar.

Thus at one time the earth was composed in the main of these three kinds of primeval rock. But it was all soft, like pulp. There was the mica, which was really at pains to have the earth formed of thin plates in a horizontal direction. Then there was the quartz, radiating in this direction, and then the feldspar cementing the two together.

We find these most essential constituents to-day when we take the clay soil that is everywhere in the fields. At one time they were all intermingled inside the earth, now they are to be found outside in the mountains. If we take a piece of granite, it is quite granular, simply composed of little scales. These scales are the thin places of mica broken into splinters. Then there are very hard grains in it—that is the quartz; and then combining grains—the feldspar. These three bodies are broken down, made granular and are to be found outside in the mountains. They form the base of the hardest mountain ranges.

Thus since the earth was soft they have been pounded and broken to bits by all manner of forces which work in the earth. But remains of these old substances, particularly remains of their forces, are still to be found everywhere in the earth and the plants are built up from them by the universe.

We can say therefore that when they are working to-day out there in the mountains, they can create nothing more. These rocks are broken up, crumbled away, crushed into grains and are too hard to become plant. But since the plant always gives its essential substances and forces to the seed, what is within the earth can still be used for building up the plant out of the universe.

Such a view as this, where one takes into account how the whole of cosmic space works together to produce life, is not found at all in modern science. You may have read of the lecture recently delivered in Basle where an explanation was given of how life must actually have arisen on earth. The lecturer said: Yes, it is difficult to imagine that through mere intermixing or chemical combinations of substances, life comes about on earth. Then it must have come out of the universe—but how?

Now it is interesting to see how a modern scientist pictures to himself the way in which life can have come out of the universe. He says to himself: Well now, if it is not on the earth it must have come from other stars. The nearest star which perhaps once threw off substances that then flew towards the earth is so far away that what was split off would take forty thousand years to reach the earth. One has to imagine that the earth was once a fiery-fluid body. There could be no life on it or else of course it would have been burnt up. But it cooled down and then it was able to absorb life if it had flown to it from the nearest star. Now one cannot imagine—said the lecturer—that a life germ, a little germ of life wandered for forty thousand years through cosmic space, especially as this has a coldness—not warmth—of minus 220 deg. C. This germ then would arrive at the earth and then life on earth would originate. Earlier, no matter how many germs had flown into it, they would have been burnt up. And when the earth had sufficiently cooled down they would have thriven. But this simply could not have come about, said the lecturer. Therefore we don't know where life comes from!

But one can see quite clearly that life comes out of the universe. One sees in reality that in everything living, not only earth-forces are at work. We use only the forces of the earth for the Eiffel Tower and so on. But in such a tower as this (blade of wheat) there work indeed not only the earth's forces but the forces of the whole universe. And when the earth was still soft, when mica, feldspar and quartz or silica, swam through each other in the fluid condition, then the whole earth was under cosmic influences; it was a giant plant. When you go out to the mountains to-day and find granite there, or gneiss—which differs from granite in being more rich in mica—they are the remains of this ancient giant plant. And just as when to-day the plant decays and gives over its mineral constituents to the earth, so, later on, the whole earth body as plant gave over its mineral constituents. And thus to-day you have the mountain ranges. For our hardest mountains originated from the plant nature, when the whole earth was a kind of plant.

I have already told you how the earth looked when this primeval rock had ceased to be in a plant condition, but all was still soft. Our present animals and men were not then in existence, but the Megatherion and all the creatures I described to you. But before all this came about, the earth was a giant plant in cosmic space. And if you observe a plant to-day and enlarge it, you find even now that it resembles the mountain formations outside. For the universe only acts on the plant as a whole; its minutest parts are already stone. Thus, briefly, the earth has once been alive and what we find to-day in the hardest mountain rocks is the remains of a living earth.

But the earth's solid, mineral matter has originated in yet another way. If you go out on the ocean you find island formations. Here is the sea (sketch) and at a certain depth under the sea there live tiny creatures in real colonies—the coral-insects or polyps. These coral polyps have the characteristic of continuously secreting chalk. The chalk remains there and the island is finally covered by their deposited chalk secretions. And then sometimes the ground sinks in here, is submerged and a lake is formed. There is a ring of chalk which the coral insects have left behind. Now the earth as a whole is continually sinking in the very regions where these polyps are depositing their chalk. They can only live in the sea itself, so they go down deeper and deeper, while the chalk is left behind up above.

Thus one can still find in the sea chalk deposits which are derived from living creatures, namely, the coral polyps. Formerly there was animal life where now in the Juras we find limestone or chalk. The limestone is the deposit of former animal life.

If you go into the central Alpine region where the hardest rocks are, there you have the deposited plants. If you go into the Juras, there you have what is deposited by animals. The whole earth has once been living; originally it was a plant, then an animal. What we have to-day as rock is the remains of life.

It is simply nonsense to imagine that life is built up from dead substances through chemical combination. Life comes out of the ether-filled universe. It is nonsense to say that dead substances could unite and come to life—what is called “original creation.” No, it is precisely the dead substances that are derived from the living, are deposited by the living. As our bones are separated out—in the mother's body they are not there at first—so is everything, our bony structure, etc., formed out of the living. The living exists first and only afterwards comes the dead. The ether surrounds us and it draws everything upwards just as the earth's gravity draws everything down. It draws upwards but it does not bring death, as gravity does. The more you inhale gravity, the more you become gouty or diabetic or something of the sort. To that extent we become dead. And the more the upward forces prevail in us, the more living we become.

HEALING FORCES IN HUMAN NATURE

I now come to a part of the question which Herr B. has asked. Let us imagine then that I have someone before me who is ill, and I can say to myself: What is wrong with him is that he has not enough of the forces that work outside in the universe. He has too much of the forces of gravity—everything imaginable is deposited in him. Now I remember! Yes, I say to myself, it was quartz, silica, that at one time let forces stream out into the universe. If I prepare silica in such a way that the original forces become active again, that is, if I make a preparation from silica, mix it with other substances by which the silica element gets etheric force again and give this as a remedy, then I may be able to make a cure. Very good results can come from a silica preparation. And so in medicine one can make use again of forces which at one time existed in silica in living form. Great achievements in medicine can be secured if one reflects upon the condition of the earth when it was fully alive, when the silica was still under the influence of the universe.

Therefore when too little is living in a patient and he needs a connection with the universe, i.e. gives him substances which lie hardened outside and which one can very well employ as medicaments.

The head projects most of all into the cosmos, therefore it is most easily healed with silica; the abdomen tends most towards the earth, hence it is most easily healed with mica. And that which lies more in the centre—lungs, etc.—that one heals very well with feldspar when one prepares it in the right way.

So now you see that when one understands nature, one also really understands what are healing forces in human nature. But one must have a real feeling for the fact that the universe acts upon our earth.

Now it is always only possible to explain certain things at certain times. And so I can explain to you the flight of birds from another aspect than the one I took before, when we were not so advanced. Our modern science thinks very abstractly about the flight of birds in autumn and spring. In spring the birds leave their warmer haunts and in autumn, when it gets colder, they desert the more northerly regions. But there are birds which fly over the ocean in a south-easterly direction and they fly very fast and make no halt in between. One can prove this because it can be shown that there are no islands at all on the routes such birds sometimes take. Moreover they fly very high and it is not possible, on the lines of ordinary science, to answer the question: what do they breathe up there! For one could only think that so high up they would be stifled.

Nor can people make out how these birds find their direction. It is sometimes said: Oh, well, that is an inherited faculty; the young ones have always inherited it from the older ones, and the old birds instruct the young and then it works very well—the young ones can also do it. So when autumn comes, the older swallows organise a school, the young ones are instructed, the old ones fly in front, the young ones behind and copy them. This is what people have imagined.

But not all birds of passage do this. In the case of migratory birds in South Africa, for instance, when spring comes here with us, the older birds fly away first and come back here. The young ones can hold out longer there because they are still strong. The old birds get away earlier from the dust and leave the young ones behind. They don't instruct them at all, don't act as guides; the young have to find their way quite alone.

Some people have said: Oh, well, birds see to a great distance. In fact if it is a case of Africa they would even have to see through the earth! One doesn't get very far with these things. But I will give you an example by which you can see how the matter really lies. There is something else about which one can wonder how it makes its way—namely, a ship. How does a ship find its direction if it is to sail from Europe to America? It takes its direction from the compass. When as yet there were no compasses it went rather badly with the ships; they had to find their direction from the stars. So they steer their course by the compass, that is to say, by forces which are invisible, which are present in the ether. These are the very forces by which the birds find their direction! Only we men have no longer a sense for these invisible forces. The birds, however, have a sense for them, they have an inner compass. What we only learn laboriously, by observing the etheric forces with compass, magnet, etc., a bird has within itself. It flies by the ether, by what is working in universal space.

And so we can say: the earth is everywhere surrounded by ether and the ether contains life-forces. They come from the universe, take hold of earthly substances and from them bring about the living.

But something always remains within as remains of life. When, for instance, you take coral chalk, there is always something left that a little recalls life, something that has branched off from the living. So it is possible to find all sorts of things within it still, which can be administered as quite a good remedy.

And if, as I said, you take silica, which has already become terribly hard, and make use of it as a medicament, you can heal head ailments very effectively.

Thus life is still within it. The whole of it has once been alive. We cannot say that minerals are still living to-day, but they have lived once. They were once constituents of life. There is a remnant left in them which we can extract by all sorts of means and through which they can serve very well as remedies.

So this question as to whether there is also life in stone has been answered. If people only calculate with the forces acting on earth, then they proclaim that the earth looked different millions of years ago. They take no account in this of heavenly space. I said to you lately that if one takes into account what comes from the heavens one does not arrive at anything like such vast numbers of years.

One discovers, however, that here in our regions everything was still frozen and covered with ice, while over in Asia there was already quite a high degree of civilisation with much wisdom spread among the inhabitants.

But one comes to see that in a certain way our earthly life depends on the life outside, the life in the universe. When one goes back six, seven, eight thousand years, the earth with its mineral rocks was quite different from what it is to-day; not so much externally, but internally quite different. And then one goes back farther and farther to the soft condition of the earth. If we want to direct ourselves by the cosmos, we must observe it in the right way.

Now one can observe the cosmos by observing the position of the sun's rising. At the present day the sun in spring rises on the morning of 21st March with the constellation of Pisces behind it. But if one goes farther back—for instance, into the times before the Birth of Christ, the sun rose, not in Pisces, but in the constellation of Aries. That means the vernal point has moved along. If the sun rises in spring on 21st March in Pisces, then about 2,160 years ago it rose in Aries, still earlier in Taurus, still earlier in Gemini. There are twelve such constellations.

Thus the rising position of the sun is always moving in a backward direction; it moves round a whole circle, so that the vernal point goes quite round the earth. Is that understandable? It is always moving farther round from west to east.

One therefore arrives at the fact that formerly the sun rose in Aries, earlier in Taurus, still earlier in Gemini, then in Cancer, Leo, Virgo, then in Libra, in Scorpio, Sagittarius, Capricorn, Aquarius and then, as to-day, in Pisces. So when we go back 2,160 years it rose in Aries, another 2,160 years in Taurus, another 2,160 in Gemini, still another in Cancer, another in Leo. Then we come round again until at one time it was rising in Pisces. We come right round. (Sketch.) In 25,920 years the sun makes a revolution round the whole universe.

That is very interesting, and by such a course of the stars one can see how everything on earth changes. With the conditions brought by our present vernal point, we have our high mountains with the dead granite masses, containing feldspar, quartz and mica. It is all dried up, devastated. So it was, too, 25,920 years ago: similar conditions then prevailed on earth. But in between it was all different. For instance, the sun rose at one time in spring in Libra, between Virgo and Scorpio. Then the whole earth was alive, soft, was in fact a kind of plant. We need not go back more than 15,000 years at most, then through the quite different position of the sun the earth had a plant nature, and later an animal nature. We should be able to follow from the sun's course how the influences coming in from cosmic space have altered conditions on the earth.

You must think to yourselves, as you go back in time: the rock in the primeval Alps which is quite hard and solid to-day begins to flow, somewhat as iron flows in an iron foundry. It is naturally not quite the same, for when we go back the flow is reversed, as it were, it is in process of becoming solid. And if we go forward into the future, we shall again have the sun in Libra—for now it rises in Pisces, after 2,160 years in Aquarius, then in Capricorn, Sagittarius and once more in Libra, the Scales. At this future time when the sun rises once more in the Scales, the whole primeval Alpine range will have dissolved. The dense quartzes will have become fluid again, the earth will once more be plant-like and men and animals return to the condition in which they formerly were. In the meanwhile, however, they have absorbed all that they could take in on the earth.

So everything really goes in a circle. We look back to an earlier time when the earth and its hardest formations were fluid. Then the cosmos above brought forth such creatures as I once described to you; they arose through the in-working of heavenly forces and died out. Then all cooled down, solid formations arose and gradually there came the life of to-day. But it all goes back again. The granular quartz and granite, etc., are dissolved and former conditions return, but at a higher stage of evolution.

If you take in your hand a piece of granite containing quartz, you can say: This piece of granite with its quartz will at a future time be alive again. It has lived in former ages and to-day it is dead. It has formed solid ground upon which we can walk about. When we did not need to walk, the solid ground was not there. But one day it will come to life again.

In fact we can say that the earth sleeps as regards cosmic space—only the sleep is long, 15,000 years at least. When the earth was alive it was awake, it was in connection with the whole universe and the life forces of the universe brought forth upon it the great beasts. Later, as solidity was reached, these forces brought forth the human beings. Human beings nowadays have a pleasant time of it on earth—of course in regard to the universe too—they can go about on solid ground. But this solid ground will wake up again—it is really only asleep—it will wake up again and become active life.

If we take a piece of chalk, limestone, just an ordinary bit from the Juras, it is the remains of a portion of life. It is deposited from life, but someday it will be alive again, it is between life and life and is really only asleep.

Now we can use chalk, or calcium, very well as a medical preparation when, for instance, we find that children cannot absorb proper nourishment. This is particularly the case in Germany to-day—it is dreadful there now. When I recently went to Stuttgart to inspect the Waldorf School again, I visited the first Class. We have twenty-eight children in this Class, of whom only nineteen were present, the others were all ill. In another Class, fifteen were ill. And when one goes into it one finds terrible conditions. They brought a little boy into my consulting room and asked: What is to be done with him? He can no longer eat and the doctor has given him up.

Through persistent undernourishment, the digestive organs gradually form the habit of not being able to digest and they refuse everything. People can no longer eat, no matter how much one gives them. You can give them Quaker meals (The Society of Friends supplied the Waldorf School with food gifts) and everything possible, but nothing can help the child because his organs have ceased to act. He looks rather fat and greyish-yellow. What is to be done? The organs must first be made fit again to take in nourishment. Here one is well served by the little bit of life that is in calcium. When calcium is rightly used as a remedy, one can reawaken these sleeping digestive forces so that the child can live. One must give a mixture of calcium with other substances as it does not work by itself alone; it must be made to pass over into the organism. The calcium is absorbed if it is given in 5 per cent dilution.

But what is one using in giving calcium in this dilution? One is using the forces which once, in earlier times, were life forces in the chalk. They are still in it and can be used to reawaken life. But if one uses calcium in high dilution, in homeopathic doses, as one says, not 5 per cent but 5/10,000—not even 5 per 1,000 but 5/10,000—this, mixed with the other substances, acts on the head. It immediately becomes a remedy for the head.

If one gives the calcium allopathically it acts on the digestive organs, but in a quite high dilution it acts on the head and one can vary one's treatment in this way. It is also possible to ask: what is one using in the high dilutions of calcium? Here one is using the forces of the future which are still in it and will come into existence again in future ages.

You see, we must know nature in this way and then it can give us remedies. For there was once life everywhere and will be so again; death only stands between two lives. From primeval rock it is possible to use both past and future life forces in the right way.

This makes us realise something else. We find in our modern world both allopaths and homeopaths. The allopaths cure allopathically and the homeopaths, homeopathically. Well, but as a matter of fact many illnesses cannot be cured homeopathically, many must be cured allopathically. Remedies must be prepared differently. One cannot be a fanatic who swears by words, one must administer the remedies out of a full knowledge—sometimes so, sometimes so. Anthroposophy does not go in for catchwords—allopathic—homeopathic—but it studies the matter and says: the allopath works principally on the stomach, intestines, kidneys; there he is successful. Homeopathy is successful when the source of the illness is in the head, as in influenza. Many illnesses have their origin in the head. One must know how things really take their course in nature. People invent catchwords to-day as they no longer have real knowledge. Catchwords are always invented when things have ceased to be understood.

It is naturally not easy to arrive at the truth, for the allopath says: I have often cured such and such ... and the homeopath says: I have often cured such and such. ... Of course they always leave out the diseases they have not cured!

But take a man like Professor Virchow of Berlin, a doctor and professor who certainly could not be accused of not standing completely in modern medicine, who has even been called a genuine Liberal by the Free Thought Party. Yet with regard to cures he has been obliged to admit the following: “When a doctor in our modern medical world can show that he has cured one hundred people, the truth really is that fifty of these would have got well without him, and 20 per cent would have recovered even if he had used quite different remedies. So 70 per cent of cures are not to be attributed to modern medicine—30 per cent at most.” This is what Virchow calculated and he stood fully within the world of modern medicine.

It can definitely be stated that the right remedy, rightly employed, is effective; everyone can convince himself of that. Quicksilver, for instance, although it has after-effects, is nevertheless efficacious. And so one must just find the right thing. Sometimes it is terribly complicated, sometimes the organism has even become too brittle to stand the cure. But in a certain sense, through a real knowledge of what exists in nature, we can see how the various substances work. As dead substances they are really only in the middle between two periods of life and we can see their effect on man. But it is essential to have a real knowledge concerning their life.

Now the peculiar thing is that if one wants to understand anything, one must always start from life. Even in regard to colours we must take our start from life.

Sometimes when one sees modern pictures one has the feeling that there is no flesh behind, but that wood has simply been smeared with colour. Modern painters are quite unable to reproduce the tint of flesh-colour, because they have no living feeling that flesh colour is created out of the human being. Nowhere does it appear on any other material. One has to understand flesh colour and then the other colours can be understood. I will speak more about this on another occasion.

The child that they brought to me in the Waldorf School and who had been treated with calcium by the school doctor had completely lost the flesh colour and had become yellow from within outwards ... let us hope that people don't say that a proper remedy was not used! Living activity is inherent in colour and we are therefore experimenting in using the less dead for colours. So when we painted the Goetheanum we used plant colours as they come more from the living. In colour too you must go to life.

You see, the question as to whether rocks also have life was not so foolish, in fact it is quite intelligent. It has given us the opportunity of considering how the rocks are alive in the course of the earth's evolution, become dead again, and so on, and how human life is related to this.

Ever since the early days of Christianity it has been the custom to draw a distinction between the festivals of Christmas and of Easter in that the Christmas festival has been made immovable, having been fixed at a point of time a few days after the 21st of December, the winter solstice, whereas the day of the Easter festival is determined by a particular constellation of the stars, a constellation of the stars which unites earth and man with the worlds beyond the earth. To-morrow will be the first full moon of spring and upon this full moon will fall the rays of the springtime sun, for since the 21st of March the sun has been in the sign of spring. When, therefore, men on earth celebrate a Sunday—a day, that is, which should remind them of their connection with the sun-forces—when the Sunday comes that is the first after the full moon of spring, then is the time to keep the Easter festival. Easter is thus a movable festival. In order to determine the time of the Easter festival, note must be taken each year of the constellations in the heavens.

Principles such as these were laid down at a time when traditions of wisdom were still current among mankind, traditions that originated from ancient atavistic clairvoyant faculties and gave man a knowledge far surpassing the knowledge that present-day science can offer. And such traditions were a means for bringing to expression man's connection with the worlds beyond the earth. They always point to something of supreme importance for the evolution [of] mankind.

The rigid point of time fixed for the Christmas festival indicates how closely that festival is bound up with the earthly, for its purpose is to remind us of the birth of the Man into whom the Christ Being afterwards entered. The Easter festival, on the other hand, is intended to remind us of an event whose significance lies, not merely within the course of earth-evolution, but within the whole world-order into which man has been placed. Therefore the time of the Easter festival must not be determined by ordinary earthly conditions; it is a time that can be ascertained only when man turns his thoughts to the worlds beyond the earth. And there is deeper meaning still in this plan of a movable time for the Easter festival. It indicates how through the Christ Impulse man is to be set free from the forces of earth-evolution pure and simple. For through knowledge of that which is beyond the earth, man is to become free of the evolution of the earth, and this truth is indicated in the manner of dating the Easter festival. It contains a call to man to lift himself up to the worlds beyond the earth; it contains a promise to man that in the course of world-history it shall be possible for him, through the working of the Christ Impulse, to become free of earthly conditions.

To understand all that is implied in this manner of dating the Easter festival, it will be helpful to turn our minds to early secrets of the beginnings of Christianity, to some of those early mysteries which during a certain period of earthly evolution have become more and more veiled and hidden from the materialistic view of the world which arose at the beginning of the Fifth Post-Atlantean epoch and must now be vanquished and superseded. In order to see the whole matter in a true light it will be necessary first of all to consider the part played by the figure of St. Paul in the evolution of the Christ Impulse within the whole history of mankind.

We should indeed remind ourselves again and again what a great event in the evolution of Christianity was the appearance of the figure of St. Paul. Paul had had abundant opportunity to inform himself, by external observation, of the events in Palestine that were associated with the personality of Jesus. All that came to his notice in this way in the physical world left Paul unconvinced; when these events in Palestine had come to an end in the physical sense, Paul [was] still an antagonist of Christianity. He became the Apostle of the Christians only after the event at Damascus, after he had experienced the very Being of the Christ in an extra-earthly, super-sensible manner. Thus Paul was a man who could not be persuaded of the meaning of the Christ Impulse by evidence of the physical senses, but who could be convinced only by a super-sensible experience. And the super-sensible experience that came to him cut deeply into his life—so deeply indeed, that from that moment he became another man. Nay, more: he became an Initiate.

Paul was well prepared for such an experience. He was thoroughly acquainted with the secrets of the religion of the Jews; he was familiar with their knowledge and their conception of the world. He was thus well equipped to judge of the nature of the event that befell him at Damascus and to have a right view and understanding of it. The writings of Paul, as we know them, convey only a weak reflection of all that he experienced inwardly. But even so, when he speaks of the event of Damascus we can discern that he speaks as one who through this event attained knowledge of cosmic happenings lying behind the veil of the world of sense. From the very manner in which he speaks it is plain that he is fully able to understand the difference between the super-sensible world and the world of sense.

When, even externally, we compare the life of Paul with the earthly experience of Christ Jesus, we discover a strange and astounding fact which becomes intelligible to us, only when with the help of spiritual science, we are able to survey the whole evolution of mankind in a particular aspect. [I] have often drawn attention to the great difference in the development of the human soul in the several epochs. I have shown you how man has changed in the course of evolution through the Indian, Persian, Egypto-Chaldean, Greco-Latin epochs, on to our own time. When we look back into the ancient past we find that man remained capable of organic physical development until an advanced age, The parallelism between the development of the soul and the development of the body continued until an advanced age of life; it is a parallelism that we can recognise now only in the three stages marked by the change of teeth, puberty and the beginning of the twenties. As far as out-ward appearance goes, mankind has lost the experience of such transitions in later life. In very ancient Indian times, however, men experienced a parallelism between the development of soul and of body up to the fiftieth year of life, in Persian and Egyptian times up to the fortieth year, and in Greco-Latin times up to the thirty-fifth year. In ordinary consciousness, we experience a like parallelism only up to the twenty-seventh year and it is not easy to detect even for so long as that. Now the Christ Impulse entered into the evolution of mankind at a time when men—especially those of the Greek and Latin races—experienced this parallelism as late as into the thirtieth year. And Christ Jesus lived His days of physical earthly life for just so long as the duration of the span of life which ran in a parallelism between the physical organisation and the organisation of soul and spirit. Then, in relation to earthly life, He passed through the gate of death. What this passage through the gate of death means can be understood only from the point of view of spiritual science; it can be understood only when we are able to look into super-sensible worlds. For the passage through the gate of death is not an event that can be grasped by any thinking concerned entirely with the world of sense.

As physical man, Paul was of about the same age as Christ Jesus Himself. The time that Christ Jesus spent in His work on earth, Paul spent as an anti-Christian. And the second half of his life was determined entirely by what came to him from super-sensible experiences. In this second half of his life he had super-sensible experience of what men at that time could no longer receive in the second half of life through sense-experience, because the parallelism between soul-and-spirit development and physical development was not experienced beyond the thirty-fifth year of life. And the Event of Golgotha came before Paul in such a way that he received, by direct illumination, the understanding once possessed by men in an atavistic way through primeval wisdom, and which they can now again acquire through spiritual science. This understanding came to Paul in order that he might be the one to arouse in men a realisation of what had happened for mankind through the working of the Christ Impulse.

For about the same length of time that Christ had walked the earth, did Paul continue to live upon earth—that is, until about his sixty-seventh or sixty-eighth year. This time was spent in carrying the teaching of Christianity into earth-evolution. The parallelism between the life of Christ Jesus and the life of Paul is a remarkable one. The life of Christ Jesus was completely filled with the presence and Being of the Christ. Paul had such a strong after-experience (acquired through Initiation) of this event, that he was able to be the one to bring to mankind true and fitting ideas about Christianity—and to do so for a period of time corresponding very nearly to that of the life of Christ Jesus on earth. There is a great deal to be learned from a study of the connection between the life lived by Christ Jesus for the sake of the earthly evolution of mankind, and the teaching given by Paul concerning the Christ Being. To see this connection aright would mean a very great deal for us; only it is necessary to realise that the connection is a direct result of the super-sensible experience undergone by Paul.

When modern theology goes so far as to explain the event at Damascus as a kind of illusion, as a kind of hallucination, then it is only a proof that in our day even theology has succumbed to materialism. Even theology has no longer any knowledge of the nature of the super-sensible world, and entirely fails to recognise man's need to understand the super-sensible world before he can have any true comprehension of Christianity.

It is good that we should confess to-day, in all sincerity, how difficult it is to find our way into the ideas presented in the Gospels and in the Epistles of Paul—ideas that are so totally different from those to which we are accustomed. For the most part we have ceased to concern ourselves at all with such ideas. But it is a fact that a man who is completely given up to the habits and ways of thought of the present day, is far from being able to form the right ideas when he reads the words of Paul. Many present-day theologians put a materialistic interpretation upon the event of Damascus, even trying to disprove and deny the actual Resurrection of Christ Jesus—while professing at the time to be true Christians. Such persons themselves bear testimony that they have no intention of applying knowledge of the super-sensible to the essence of Christianity or to the event of the appearance of Christ Jesus in earthly evolution. The very fact that the figure of Paul stands at the summit of Christian tradition, the figure, that is, of one who acquired an understanding of Christianity through super-sensible experience, is like a challenge to man to possess himself of super-sensible knowledge. It is like a declaration that Christianity cannot possibly be comprehended without having recourse to knowledge that has its source in the super-sensible. It is essential that we should see in Paul a man who had been initiated into super-sensible, cosmic happenings; it is essential to see in this light what he laboured so hard to bring to mankind. Let us try in the language of the present day to place before our minds one of the things that seemed to Paul, as an Initiate, to be of peculiar significance.

Paul regarded it of supreme importance to make clear to men how through the Christ Impulse an entirely new way of relating themselves to cosmic evolution had come to them. He felt it essential to declare: that that period of the evolution of the world which carried within it the experiences of the heathen of older times, had run its course; it was finished for man. New experiences were now here for the human soul; they needed only to be perceived.

When Paul spoke in this way, he was pointing to the mighty Event which made such a deep incision into the evolution of man on earth; and indeed if we would understand history as it truly is, we must come back again and again to this Event. If we look back into pre-Christian times, and especially into those times which possess to a striking degree the characteristic qualities of pre-Christian life, we can feel how different was the whole outlook of men in those days. Not that a complete change took place in a single moment; nevertheless the Event of Golgotha did bring about an absolute separation of one phase in the evolution of mankind from another. The Event of Golgotha came at the end of a period of evolution during which men beheld, together with the world of the senses, also the spiritual. Incredible as it may appear to modern man it is a fact that in pre-Christian times men saw, together with the sense-perceptible, a spiritual reality. They did not see merely trees, or merely plants, but together with the trees, and together with the plants they saw something spiritual. But as the time of the Event of Golgotha drew near, the civilisation that bore within it this power of vision was coming to an end. Something completely new was now to enter into the evolution of mankind. As long as man beholds the spiritual in the physical things all around him, he cannot have a consciousness which allows the impulse of freedom to quicken within it. The birth of the impulse of freedom is necessarily accompanied by a loss of this vision; man has to find himself deserted by the divine and spiritual when he looks out upon the external world. The impulse of freedom inevitably implies that, if man would again have vision of the spiritual, he must exert himself inwardly and draw it forth from the depths of his own soul.

This is what Paul wanted to reveal to men. He told them how in ancient times, when men were only the race of Adam, they had no need to draw forth an active experience from the depths of their own being before they could behold the divine and spiritual. The divine and spiritual came to them in elemental form, with everything that lived in the air and on earth. But mankind had gradually to lose this living communion with the divine and spiritual in all the phenomena of the world of sense. A time had to come when man must perforce lift himself up to the divine and spiritual by an active strengthening of his own inner life. He had to learn to understand the words: “My kingdom is not of this world.” He was not to be allowed to go on receiving a divine and spiritual reality that came forth to meet him from all sense-phenomena. He had to find the way to a divine and spiritual kingdom that could be reached only by inward struggle and inward development.

People interpret Paul to-day in such a trivial manner! Again and again they show an inclination to translate what he said into the language of this materialistic age. So trivial is their interpretation of him that one is liable to be dubbed fantastic when one puts forward such a view as the following concerning the content of his message. And yet it is absolutely true.

Paul saw what a great crisis it was for the world that the ancient vision, which was at one and the same time a sense-vision and a spiritual vision, was fading away and disappearing, and that another vision of the spiritual was now to dawn for man in a new kingdom of light,¹ a vision which he must acquire for himself by his own inner initiative, and which is not immediately present for him in the vision of the senses. Paul knew from his own super-sensible experience in Initiation that ever since the Resurrection Christ Jesus has been united with earth-evolution. But he also knew that, although Christ Jesus is present, He can be found by man only through the awakening of an inner power of vision, not through any mere beholding with the senses. Should any man think he can reach the Christ with the mere vision of the senses, Paul knew that he must be giving himself up to delusions, he must be mistaking some demon for the Christ.

This was what Paul was continually emphasising to those of his hearers who were able to understand it: that the old spiritual vision brings no approach to Christ, that with this old vision one can only mistake some elemental being for the Christ. Therefore Paul exerted all his power to bring men out of the habit of looking to the spirits of air and of earth.² In earlier times men had been familiar with elemental spirits, and necessarily so, for in those times they still possessed atavistic faculties with which to behold them. But now these faculties could not rightly be possessed by man. On the other hand, Paul never wearied of exhorting men to develop within themselves a force whereby they might learn to understand what it was that had taken place, namely, an entirely new impulse, an entirely new Being had entered earth-evolution. “Christ will come again to you,” he said, “if you will only find the way out of your purely physical vision of the earth. Christ will come again to you, for He is there. Through the working of the Event of Golgotha, He is there. But you must find Him; He must come again for you.”

This is what Paul proclaimed, and in a language which at the time had quite another spiritual ring than has the mere echo left us in our translation. It sounded quite different then. Paul sought continually to awaken in man the conviction that if he would understand Christ, he must develop a new kind of vision; the vision that suffices for the world of sense is not enough. To-day, mankind has only come so far as to speak of the contrast between an external, sense-derived science, and faith. Modern theology is ready to admit of the former that it is complicated, that it is real and objective, that it requires to be learned; of faith it will allow no such thing. It is repeatedly emphasised that faith ought to make appeal to what is utterly childlike in man, to that in man which does not need to be learned.

Such is the attitude of mind which rejects the event of Damascus as unreal, preferring to regard it as a kind of hallucination that befell Paul. If, however, the event of Damascus was a mere hallucination—or I might just as well say, if the event of Damascus was what a great number of modern theologians would have it to be—then we ought also to have the courage to say: Away with Christianity! For Christianity has brought with it a belief that is absurd and senseless.

This would be the necessary outcome of the teaching of modern theology, if only people took it—first of all, seriously, and secondly, with courage. As a matter of fact they do neither. They shrink from having nothing but a merely external, sense-given science, and yet at the same time they deny the real, inner impulse of the event of Damascus, while still professing to hold fast to Christianity! It is precisely in such things that the soul-and-spirit sickness of our age comes to clearest expression; for a deep inner lack of truth is here laid bare. Truth would be obliged to confess: Either the event of Damascus was a reality, an event that can be placed in the realm of reality, then Christianity has meaning; or it was what it is asserted to be by modern theology, which wants always to associate itself with modern science; then Christianity has no meaning. It is important that people should face such conclusions, for there is no doubt we live in an age of severe testing. Through man's becoming inwardly untrue in regard to the very matters that are most sacred for him—for he ought no longer to call what he has, ‘Christianity’—through this, a tendency to untruth, often unconscious but no less destructive on that account, has taken hold of mankind. That is the real reason for the existence of this tendency. That is why this tendency to untruth is so closely interwoven with the events that will inevitably lead to decadence in the whole cultural life of Europe, unless men bethink themselves in time and turn to spiritual knowledge.

And if we would turn to spiritual knowledge, it is emphatically not enough in these days to rest content with looking at life in any superficial way; it is absolutely essential for us to take things in all their depth of meaning and to be ready to contemplate the necessity of mighty changes in our own time.

Again and again we must ask: What is a festival such as that of Easter for the greater part of mankind? It may be said of a very many people that when they are in the circle of their friends who still want to gather together to keep the festival, all their thinking about Easter runs along the lines of old habits of thought; they use the old words, they go on uttering them more or less automatically, they make the same renunciation in the same formula to which they have long been accustomed. But have we any right to-day to utter this renunciation, when we can observe on every hand a distinct unwillingness to take part in the great change that is so necessary in our own time? Are we justified in using the words of Paul: “Not I, but Christ in me!” when we show so little inclination to examine into what it is that has brought such great unhappiness to mankind in the modern age? Should it not go together with the Easter festival that we set out to gain a clear idea of the destiny that has befallen mankind and of what it is that alone can lead us out of the catastrophe—namely, super-sensible knowledge? If the Easter festival, whose whole significance depends upon super-sensible knowledge—for knowledge of the senses can never explain the Resurrection of Christ Jesus—if this Easter festival is to be taken seriously, is it not essential that men should bethink themselves how a super-sensible character can be brought again into the human faculty of knowledge? Should not this be the thought that rises up in men's minds to-day: All the lying and deception in modern culture is due to the fact that we ourselves are no longer in earnest about what we recognise as the sacred festivals of the year?

We keep Easter, the festival of Resurrection, but in our materialistic outlook we have long ago ceased caring whether or not we have a real understanding of the Resurrection. We set ourselves at enmity with the truth and we try to find all manner of ingenious ways of accepting the cosmic jest—for indeed it would be, or rather it is a jest that man should keep the festival of the Resurrection and at the same time put his whole faith in modern science which obviously can never make appeal to such a Resurrection. Materialism and the keeping of Easter—these are two things that cannot possibly belong together; they cannot possibly exist side by side. And the materialism of modern theology—that too is incompatible with the Easter festival. In our own time a book entitled “The Essence of Christianity” has been written by an eminent theologian of Central Europe, and is accounted of outstanding importance. Yet throughout this work we find evidence of a desire not to take seriously the fact of the Resurrection of Christ Jesus. There you have a true symptom of the times!

Men must learn to feel these things deeply in their hearts. We shall never find a way out of our present troubles unless we develop understanding of the enmity cherished by the modern materialistically minded man towards the truth, unless we learn to see through things like this, for they are of very great significance in life to-day.

During the Fifth Post-Atlantean epoch a new tendency has been at work, a tendency towards a scientific knowledge that is adapted to the power of human reason and judgment; and now it is time that this should go further and develop into a knowledge of the super-sensible world. For the Event of Golgotha is an event that falls absolutely within the super-sensible world. And the event of Damascus, as Paul experienced it, is an event that can be understood only out of super-sensible ideas. On the understanding of this event depends whether one can in very truth feel something of the Christ Impulse, or whether one cannot. The man of the present day is faced with a severe test when he asks himself: In the time that has been christened ‘Easter,’ how do I stand to super-sensible knowledge? For Easter should remind man, by the very way its date is determined, to look up from the earthly to what is beyond the earth. The man of modern times has left himself no more outlook into what is beyond the earth than at most that which is given him in mathematics and mechanics, and now in spectro-analysis. These sciences are the groundwork upon which he tries to build up his knowledge concerning all that is beyond the earth. He no longer feels that he is himself united with those worlds, and that the Christ descended thence when He entered into the personality of Jesus.

Let me beg you to give these thoughts which are so pertinent to our present problems, your full and earnest attention. I have often pointed out what a fine spiritual nature such as Herman Grimm must needs think of the Kant-Laplace theory. It is true, the theory has undergone some modification in our day, nevertheless in all essentials it is still the prevailing theory of the universe. It is said that the solar system has come out of a primeval nebula, and in course of mighty changes undergone by the nebula and its densifications, plants, animals and also man have come into being. And carrying the theory further, a time will come when everything on the earth will have found its grave and when ideals and works of culture will no longer send their voice out into the universe, when the earth itself will fall like a bit of slag into the sun; and then, in a still later time, the sun will burn itself out and be scattered in the All, not merely burying, but annihilating everything that is now being made and done by man.

Such a view of the ordering of the world must inevitably arise in a time when man wants to grasp that which is beyond the earth with mathematical and mechanical knowledge alone. In a world in which he merely calculates or investigates qualities of the sun with the spectroscope—in such a world we shall never find the realm whence Christ came down to unite Himself with the life of the earth! There are people to-day who, because they cannot get clarity into their thoughts, prefer not to let themselves be troubled with thought at all, and go on repeating the words they have learned from the Gospels and from the Epistles of St. Paul, simply repeating by rote what they have learned, never stopping to think whether it is compatible with the view of the evolution of the earth and man that they acquire elsewhere. But that is the deep inward untruth of our time: men slink away into some comfortable dark corner instead of bringing together in their thought the things that essentially belong together. They want to raise a mist before their eyes so that they may not need to ‘think together’ the things that belong together. They raise a mist before their eyes when they keep a festival like Easter and are at the same time very far indeed from forming any true idea of the Resurrection of which they speak; for a true idea of it can only be formed with spiritual and super-sensible knowledge.

The only possible way in these days for man to unite a right feeling with Easter is for him to direct his thought in this connection to the world-catastrophe of his own time. For in very deed a world-catastrophe is upon us. I do not mean merely the catastrophe that happened in the recent years of the war, but I refer to that world-catastrophe which consists in the fact that men have lost all idea of the connection of the earthly with that which is beyond the earth. The time has come when man must realise with full and clear consciousness that super-sensible knowledge has now to arise out of the grave of the materialistic outlook. For together with super-sensible knowledge will arise the knowledge of Christ Jesus. In point of fact, man has no other symbol that fits the Easter festival than this—that mankind has brought upon itself the doom of being crucified upon the cross of its own materialism. But man must do something himself before there arises from the grave of human materialism all that can come from super-sensible knowledge.

The very striving after super-sensible knowledge is itself an Easter deed, it is something which gives man the right once more to keep Easter. Look up to the full moon and feel how the full moon is connected with man in its phenomena, and how the reflection of the sun is connected with the moon, and then meditate on the need to-day to go in search of a true self-knowledge which can show forth man as a reflection of the super-sensible. If man knows himself to be a reflection of the super-sensible, if he recognises how he is formed and constituted out of the super-sensible, then he will also find the way to come to the super-sensible. At bottom, it is arrogance and pride that find expression in the materialistic view of the world. It is human pride, manifesting in a strange way! Man does not want to be a reflection of the divine and spiritual, he wants to be merely the highest of the animals. There he is the highest. But the point is, among what sort of beings is he the highest? This pride leads man to recognise nothing beyond himself. If the natural scientific outlook on the world were to be true to itself, it would have the mission of impressing this fact again and again upon man: You are the highest of all the beings of which you can form an idea. The ultimate consequences of the point of view that sets out to be strictly scientific, are such as to make a man turn pale when they show him on what kind of moral groundwork they are based—all unconscious though he may be of it. The truth is, we are to-day living in a time when Christ Jesus is being crucified in a very special sense. He is being put to death in the field of knowledge. And until men come to see how the present way of knowledge, clinging as it does to the senses and to them alone, is nothing but a grave of knowledge out of which a resurrection must take place—until they see this, they will not be able to lift themselves up to experiences in thought and feeling that partake of a true Easter character.

This is the thought that we should carry in our hearts and minds to-day. We still have with us the tradition of an Easter festival that is supposed to be celebrated on the first Sunday after the first full moon of spring. The tradition we have, but the right to celebrate such a festival—that we have not, who live in present-day civilisation.

How can we acquire this right again? We must take the thought of Christ Jesus lying in the grave, of Christ Jesus Who at Easter time vanquishes the stone that has been rolled over His grave—we must take this thought and unite it with the other thought which I have indicated. For the soul of man should feel the purely external, mechanistic knowledge like a tombstone rolled upon him; and he must exert himself to overcome the pressure of this knowledge, he must find the possibility, not to make confession of his faith in the words: “Not I, but the fully developed animal in me,” but to have the right to say: “Not I, but Christ in me.”

It is related of a learned English scientist³ that he said he would rather believe that he had by his own force worked his way up little by little from the ape stage to his present height as man, than that he had descended from a once ‘divine’ height, as his opponent, who could not give credence to the ideas of natural science, appeared to have done.

Such things only serve to show how urgent it is to find the way from the confession of faith: “Not I, but the fully developed animal in me,” to that other confession of faith: “Not I, but Christ in me.” We must strive to understand this word of Paul. Not until then will it be possible for the true Easter message to rise up from the depths of our hearts and souls and enter into our consciousness.

• 1. See Epistle to the Romans, XIII, 12.
• 2. See Epistle to the Galatians, IV, 3, 9.
• 3. T. H. Huxley.

The fourth post-Atlantean epoch, the epoch of the development of humanity's intellect, was guided by the Greek mystery centers. Initially, the mysteries provided the basis of this intellectual or mind culture for the general population of Asia Minor and southern Europe. The secret of human life and its connection with the sun played a major role in these mysteries. We know from the descriptions given in my book Theosophy how the ego lights up within man's intellectual or mind soul, after which it is meant to attain to its full inner power through the consciousness soul. Now, insofar as man's ego was destined to be developed during the age of the intellectual culture, the mysteries of that age had to be occupied with the secrets of the sun's life and particularly the sun's links with the human ego. You also know from my description in Riddles of Philosophy that the Greeks still perceived their ideas and concepts in the outer world, just as we today perceive colors, sounds, and so on. For the ancient Greeks, the element that dwells in concepts was not something merely created within the mind. It was something they beheld with the objects. In this respect, Goethe definitely possessed something of a Greek nature. He made this evident in the famous conversation with Schiller. When he heard Schiller say that his mental images—something conceptual and ideal—were not perceptions but ideas, Goethe replied that in this case he saw his ideas just as he saw external perceptions around him.

The Greeks' relationship to concepts was associated with a quite definite sensation the Greeks experienced when they directed their glance upon the outer world. In fact, they regarded the conceptual content that shone forth to them everywhere as the offspring of the sun's life. When the sun rose in the morning, they sensed the rising of conceptual life in space. With the setting sun they experienced the disappearance of the life of thought. We cannot understand the evolution of nations if we do not take into consideration this change in the soul life.

That faculty, my dear friends, has actually been lost from the soul life of human beings, namely, the faculty to sense and experience the spirituality of the whole environment. Today, a person sees the rise of the sun's round globe and only has an awareness of what is encountered there in the way of colored and shining atmospheric phenomena; it is the same when the sun is viewed as it disappears in the red glow of a sunset. The Greeks had the feeling that in the morning the world arose and bestowed on them their world of ideas. It vanished in the evening and a world then appeared that withdrew from them their world of ideas. In the darkness of night, they felt bereft of their ideas. When they looked up at the sky, which appears blue to us, but for which they used the same term as for “darkness,” they actually felt that the boundaries of space consisted of what was beyond conceptual life.

Where the Greeks saw the universe reaching a boundary, there ended for them the world of ideas with which the human being is endowed. Beyond this universe, the Greeks divined the existence of other worlds, the thought worlds of the gods. Those worlds seemed to them closely linked to what they designated as light.

They were revealed to them concentrated, as it were, in the sun's life, whereas, otherwise, they withdrew into the expanse of the dark cosmic firmament. We have to have insight into this quite different world of sensations if we are to understand the way in which this manner of perception in all its inner vitality affected the evolution of the human being for some time. We have to realize what the most advanced representatives of mankind felt when they could no longer experience the spiritual reflection of the sun's life in the cosmos upon them. And especially the most advanced representatives of humanity who had received their education in the Greek mysteries then experienced the Mystery of Golgotha as a salvation inasmuch as it once again brought about the possibility of enkindling this light within their being. The light such individuals had actually experienced earlier as a divine element they now wished to experience by means of participating with their soul and spirit in the events of the Mystery of Golgotha.

We do not acquire an actual knowledge of what has come to pass in mankind in the course of millennia when we merely study these things with the intellect. We have to focus on the transformation of the whole human mind and soul life. Living since the beginning of the fifteenth century in the age of the consciousness soul development, we have retained only the shadowy nature of our inner intellectual activity, of the spirituality of reason that existed in the fourth post-Atlantean period. I have outlined this here during the past few weeks. Now, once again, we have to struggle to attain an awareness of what can permeate our form of shadowy intellect with a living perception of the universe. It was precisely because of the modern culture of the shadowy intellect that the human being, in a manner of speaking, has been fettered to the earth. Today we actually consider only what the earth offers to us, particularly when we allow ourselves to be infected by the constantly expanding, purely scientific culture. People have no idea that they belong not only to the earth with their whole being but to the whole extraterrestrial universe as well. This knowledge of their connection with the cosmos beyond earth is something mankind must acquire once again.

We simply take earthly life today as the basis of our ideas and concepts and construe a view of the whole universe in accordance with conditions on earth. The resulting picture of the universe is then not much else than the transference of earthly conditions to extraterrestrial ones. Thus, by means of the tremendous achievements of modern science, through spectral analysis and other methods, a view of the sun was developed that is really modeled entirely upon earthly conditions. A conception is formed of what a luminous body of gas might look like. This conception is then transferred to what meets our eye as the sun in the cosmos. We must once again learn to use the materials of spiritual science to arrive at a conception of the sun. The physicist believes that the sun would present itself to him as a luminous sphere of gas if he were able to travel out into space. Yet, despite the fact that it reflects the cosmic light to us in its own way in the manner it receives it, the sun is a spiritual entity through and through. We are not dealing with a physical entity that moves about somewhere out there in the universe but with a completely spiritual being.

The Greeks still had the right feeling when they experienced the light, shining down upon them from the sun, as something that must be brought into a connec tion with their ego development insofar as this ego development is tied to the conceptual nature of the intellect. The sun's rays were to the Greeks something that enkindled their ego within them. It is therefore obvious that the Greeks still had a feeling for the spirituality of the cosmos. To them, the sun being was substantially a being related to the ego. The element the human being becomes aware of when he says "I" to himself, the force that works in him and enables him to say “I” to himself, this is what the Greeks looked at. They felt called upon to address the sun in the same way they addressed their ego, to regard the sun with the same feelings they had for their ego.

Ego and sun are the inner and the outer aspects of the same being. What orbits out there through space as the sun is the cosmic I. What lives within me is the human I.

One is inclined to say that this sensation is still faintly perceptible to those who have a somewhat deeper feeling of affinity for nature. The basis of such an experience has already vanished to a large degree. Yet, something is still alive in the human being today that is attuned to the rise of the sun in springtime, that can still experience the spirituality of the sunbeam and can feel how the ego is imbued with new life when the rays of the sun illuminate the earth with greater intensity. Yet, it is but a last, faint sensation that, even in this external manner, is dying out in mankind. It is about to disappear in the abstract, shadowy culture of the intellect that has gradually become prevalent in the whole of civilized life today. However, we must once again reach the point where some recognition can be gained of humanity's relationship with super-sensible existence. In this respect I want to point out a number of things today.

By bringing together all the references found here and there in anthroposophical literature, we shall be able, first of all, to comprehend once more the sun's connection with the ego. We shall be able to perceive the significant contrast between the forces radiating from the sun to the earth and those forces that are active in what we term the moon. Sun and moon are in a certain respect total opposites. Complete polarity exists between them. When we study the sun by means of spiritual science, we find that the sun sends down to us everything that fashions us into bearers of our ego. We owe to the rays of the sun what in fact bestows on us the human form and, in the latter, molds us into an image of the ego. What works in the human being from outside and determines his form from without even as early as the embryonic stage are influences from the sun. When the human embryo is developing in the womb, a great deal more is taking place than what present-day science is dreaming about, namely, that forces originate from the impregnated mother that then develop the human being. No, the human embryo merely rests in the mother's body; it is given form by the sun's forces. It is true, however, that we must bring these sun forces into connection with the moon's forces that have opposite effects. The moon forces become evident, above all, as the inner influence in the lower, metabolic nature of man. In drawing an outline, we may therefore say: The sun's forces are the element molding the human being from outside. What develops in the metabolic processes from within are the moon's forces, positioning themselves within the human organism and radiating outward from the center.

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This does not contradict the fact that these moon forces also play a part, for instance, in forming the human countenance, They shape the face because the effects that proceed from the center, from the lower, metabolic system, exert an attracting power, as it were, from outside on the development of the human face. The moon forces have a differentiating effect on this development due to adding their influence to that of the sun's forces while counteracting the latter from within the human being. For this reason, the organism connected with human reproduction depends on the moon forces, which bestow the form. On the other hand, the result of procreation depends on the sun forces. With their whole being human beings are placed into the polarity between sun forces and moon forces.

In seeking the moon forces within the inner human organism, we have to distinguish them in the metabolic process from the forces originating within this process itself. The moon forces play into the metabolism but the latter possesses its own forces. These are the earth forces. The forces contained in food substances, in vegetables and other foods, work in the human being by virtue of their own nature. Here, they are active as earth forces. Metabolism is primarily a result of the earth's forces, but elements of the moon's forces work into them. If the human being possessed only the metabolic process with its forces, if only the substances of his foods would unfold their forces in his body after having been consumed, then he would have nothing but a chaotic play of all kinds of forces. The fact that these forces continuously work to renew the human being from within does not depend at all on the earth; it is due to the moon that is added to earth. The human being is shaped from within outwards by the moon, from without inwards by the sun. Inasmuch as the sun's rays are received through the eye into the human head organization, they also have an inward effect; nevertheless, they still work from outside in.

Thus, on the one hand, in regard to his whole ego development the human being depends on the influence of the sun; without the sun he could not be an ego dwelling solidly on the earth. On the other hand, there would be no human race, no propagation, if the moon were not the earth's companion. It is possible to say that it is the sun that firmly places the human being as a personality, as an individual, on the earth. It is the moon that conjured human beings in their multitude, in their whole evolution, upon the earth. The human race in its physical succession of generations is the result of the moon forces, which stimulate human beings. Man as a single being, an individuality, is the product of the sun forces. Therefore, if we wish to study the human being as well as the human race, we cannot study merely the conditions of earth. Geologists seek in vain to investigate the earth's conditions in order to comprehend the human being; they study in vain the other forces of earth so as to arrive at this understanding. Human beings are not primarily a creation of the earth. They are formed out of the cosmos; they are the offspring of the world of the stars, above all, of sun and moon. From the earth, only those forces are derived that are contained in matter itself. They are effective outside man and then continue their effects when, through eating and drinking, they have entered into the human being, but there they are received by something that is of an unearthly nature.

The processes that take place within the human being are by no means merely earthly ones; they are definitely something provided for out of starry worlds. It is this insight that human beings have to struggle to attain once again.

When we observe the human being further, we can take into consideration, first of all, that he is a physical body. This body absorbs the external foods. They in turn extend their forces into this physical body. But the latter is also taken hold of by the astral body, and in it the moon's influence is active in the manner I have just described. The sun's effect also plays into this astral body. Imbuing it with their forces, sun and moon permeate the astral body, and the latter works in the manner I have outlined above. The etheric body stands in the middle between physical and astral body.

When we study the forces coming from foodstuffs, we find, to begin with, that they are active in the physical body, and, in the manner I described earlier, are then taken hold of by the astral body containing the sun and moon influences. But in between the physical and astral bodies we find something else that is active in the etheric body. It, too, is not derived from the earth but from the whole surrounding cosmos. When we study the earth with its products in relation to the human being, the substances composed of solid, liquid, or aeriform ingredients, we see that they are consumed by the human being and then worked upon by the forces of sun and moon. In addition, there are also active in man forces that stream in from all directions of the universe. The forces active in the foodstuffs come from the earth. Those streaming into the human being from all corners of the universe are the etheric forces. They also take hold of the foodstuffs, but in a much more uniform manner, and transform them in such a way that they become inwardly capable of life. In addition, the etheric forces turn these foodstuffs into something that can inwardly experience the etheric element as such, namely, light and warmth. Thus, we can say that because of his physical body the human being is part of the earth, because of his etheric body he is related to the whole surrounding sphere, and because of his astral body man in connected above all with the effects of moon and sun.

Now, these effects of moon and sun contained in the astral body are in turn modified. They are modified to the extent that a powerful difference exists between the effects upon the upper human organization and those on the lower human organism.

Let us refer today to the part of the human being that is permeated by the bloodstream flowing upwards toward the head as “upper human organization”; let us refer to what lies below the heart as “lower human organism.” In viewing the human being thus, we have, first of all, the upper part including his head and whatever is organically connected with it. Its formation is dependent mainly on the sun's effects and also develops first during embryonic life. Already in the embryo, the sun's effects work on this organization in a quite special way, but these effects then continue after birth when the human being is present physically in the life between birth and death. Roughly speaking, what lies in this part of the human organism above the heart—a more detailed description would have to trace the blood circulation above the heart—is then modified in regard to the astral influences by Saturn, Jupiter, and Mars (see outline p. 248).

According to the Copernican world view, Saturn has forces it develops in its orbit around the sun and then sends down to the earth. It possesses those forces that are effective in the whole human astral body, particularly in the part belonging to the above mentioned upper organism of man. Saturn possesses the forces that stream into this astral body. As these forces penetrate and enliven the latter, they essentially determine the extent to which the astral body places itself in a proper relationship to the physical body. When a person cannot sleep well, for example, when his astral body does not properly emerge from the etheric and physical bodies, when it does not correctly reenter them upon awakening, or in some other way does not fit itself properly into the physical body, then this is an effect, but an irregular one, of the Saturn forces. Saturn is chiefly that celestial body that, by way of the human head, brings about a correct relationship of the astral body to the human physical and etheric bodies. By means of this, on the other hand, it is the Saturn forces that produce the connection between astral body and ego because of Saturn's relation to the sun. This relationship of Saturn to the sun's effect is expressed in regard to space and time in the fact that Saturn completes its orbit around the sun in a period of thirty years.

In the human being this relationship of Saturn to the sun comes to expression in the ego achieving an appropriate relationship to the astral body, and above all, in the proper incorporation of the astral body into the whole human organization. Thus, we can say Saturn possesses a relationship to the upper part of the whole human astral body. This relationship was definitely an important factor for people in ancient times. Even in Egypto-Chaldean times, going back to the third and fourth millennium prior to the Mystery of Golgotha, we would find that among the teachers, the sages in the mysteries, every individual was judged according to how he had determined his relationship to Saturn by the date of his birth. For these wise men knew quite well that depending on whether a person was born during one or another of Saturn's celestial positions, he was one who could use his astral body in the physical body in a more efficient or less efficient manner. Insight into such things played an important role in ancient times. The progress of mankind's evolution, however, is denoted precisely by the fact that in our age, which, as you know, began in the fifteenth century, we are freeing ourselves of the influences affecting us there.

My dear friends, do not misunderstand this. It does not mean that Saturn is not active in us today. It works in us just as it did in antiquity; the point is that we have to free ourselves from it. And do you know in what this freeing ourselves in the proper way from the Saturn influences consists? You free yourself most poorly from the Saturn influences if you follow the shadowy intellect of the present time. In doing so you actually permit the Saturn effects to run riot within yourself, to shoot hither and thither, and actually to turn you into what is nowadays called a nervous person. A nervous condition in a person is caused mainly by the fact that the astral body does not fit properly into the whole physical configuration. The nervousness of our age is due to this. Human beings must be induced to strive for real perception, for Imagination. If they remain with abstract conception, they will become more and more nervous, for they are actually growing out of the Saturn activity, which is nevertheless within them, shooting back and forth, pulling the astral body out of the nerves, thus making people nervous. In a cosmic sense, the nervousness of our age has to be recognized as an effect of Saturn.

Just as Saturn is chiefly involved with the upper part of the whole astral body inasmuch as the latter is connected with the whole organism through the nervous system, so Jupiter is active in thinking (see outline p. 248).

Human thinking, after all, is also based in a certain way on a partial activity of the astral body. I should say, a smaller part of the astral body is active in thinking than in sustaining the whole human being. It is Jupiter's effect that works in our astral body and, above all, strengthens our thinking. The effect of Jupiter deals mainly with the astral permeation and organization of the human brain.

Now, Saturn's effects actually extend over the whole of adult human life after the first three decades of our life. For our whole life and health depend on how we develop in our astral body during the periods of growth, and in fact, they only cease after age thirty. That is why Saturn requires thirty years to circle around the sun. This completely fits the human being. The thinking that develops in us has to do with the first twelve years of life. After all, what orbits out there in space is not without a connection to the human being.

Just as Jupiter has to do with thinking, so Mars has to do with speech.

Saturn—upper part of the whole astral body

Jupiter—thinking

Mars—speech

Mars separates a still smaller part of the astral body from its incorporation into the remaining human organization than the one that comes into play in regard to thinking. And it depends on the Mars effects within us that the forces can unfold that then pour into speech. The small revolution of Mars also has a bearing on this. A human being acquires the first sounds of speech within a time span that corresponds roughly to half the Martian orbit around the sun.

Ascending and descending development! We see how this whole development is linked with the forces of Saturn, Jupiter, and Mars insofar as it is tied to the region of the human head.

We have thus considered the outer planets' activity in the human astral body. Whereas the sun is connected more with the ego, these three cosmic bodies, Saturn, Jupiter, and Mars, have to do with the development of what is tied to the astral body, namely, speech, thinking, and the whole conduct of the human soul in the human organism.

Besides the sun, which has to do with the actual ego, we also have in addition those planets called the inner planets. They are the ones that are closer to earth than to the sun, having their place between earth and sun, whereas, seen from the earth, the other planets, Saturn, Jupiter, and Mars, are on the other side of the sun. When we focus on these inner planets, we likewise arrive at a consideration of the connections between their forces and the human being. To begin with, we shall consider Mercury.

Similar to the moon, Mercury has its target points more in the inner being of man, working from outside only on the human countenance. In the part lying below the region of the heart, its forces are effective by taking hold inwardly of the human organization and, in turn, streaming forth from there. Mercury's chief task is to bring the astral body's activity into all breathing and circulation processes of the human being. Mercury is the intercessor between the astral body and the rhythmic processes in man. Thus, we are able to say that its forces intercede between the astral element and the rhythmic activity (see outline on p. 250). Due to this, similar to the moon forces, the Mercury forces also intervene in the whole human metabolism, but only insofar as the metabolism is subject to rhythm, reacting upon rhythmic activity.

Then there is Venus. Venus is active especially in the human etheric body, in what works out of the cosmos in the human etheric body and its activities.

Finally we have the moon, which we have already mentioned. It is the element in the human being that is the polar opposite of the sun forces. From within, it leads substances into the realm of life and therefore is also connected with reproduction. In the fullest sense, the moon stimulates inner reproduction as well as the procreative process of reproduction.

You realize now that what actually takes place in the human being is becoming evident to you in its dependence on the surrounding cosmos. On the one hand, with the physical body, the human being is tied to the earthly forces. On the other hand, he is linked to the whole cosmic environment with his etheric body. In that body, differentiations occur in the manner I have just outlined, and inasmuch as the differentiation proceeds primarily from man's astral body, the forces of Saturn, Jupiter, Mars, Mercury, Venus and moon integrate themselves into this body. By way of the ego, the sun is also active in man. Now take into consideration that due to the fact that the human being is integrated into the cosmos in this manner, it makes a difference whether a person stands at a given spot on the earth, and Jupiter, for instance, shines down on him from the sky, or whether he is in a location where Jupiter is covered by the earth. In the first case, Jupiter's effects on the person are direct ones; in the second case, the earth is placed in between. This results in a significant difference.

We have said that Jupiter is connected with thinking. Let us assume a person receives the direct Jupiter influence during the period when his physical organ of thinking is in the stage of major development after birth. His brain will be formed into a quite special organ of thinking; the person receives a certain predisposition to thinking. Assume that a person spends these years in a place where Jupiter is on the opposite side of the earth, the latter thus hindering Jupiter's influences. Such a person's brain is less developed into an organ for thinking. If, on the other hand, the earth with its substances and forces is active in a person and everything proceeding from them is transformed, say, by the moon influences, which, in a certain sense, are always present, such a person turns into a dull dreamer, one who is barely aware. Between these two possibilities we find any number of variations.

Let us take the case of an individual possessing forces from his former incarnation that predestine his thinking to develop in a pronounced way in the earth life on which he is about to embark. He is on the verge of descending to earth. Since Jupiter has its set time for completing its orbit, he chooses the moment when he is to appear on earth, when he is to be born, so that Jupiter sends down its rays directly.

In this manner, the starry constellation provides the setting into which the human being allows himself to be born, depending on the conditions of his former incarnations.

Today, in the age of the consciousness soul, the human being must free himself increasingly from what is becoming evident to you here. It is a matter, however, of freeing oneself from these forces in the proper manner, of actually doing something I have indicated in regard to the Saturn effects, namely of trying to turn once again from the mere shadowy, intellectual developing of thoughts to a pictorial, concrete one. What is developed out of spiritual science in the way I described it in Knowledge of the Higher Worlds is also a guideline for human beings to become independent in the right way from the cosmic forces that are nevertheless active in them.

It depends on the starry constellations how a human being finds his way into earth life as he allows himself to be born. Yet, he has to equip himself with forces that make him independent in the right way from this starry constellation.

It is to such insights that our civilization must attain once again, insights concerning the relationship of the human being with the cosmos beyond the earth. Human beings must acquire an attitude that makes them realize that it is not only the ordinary forces of heredity acknowledged by today's science that are active in the human organization. In regard to the actual facts it is sheer nonsense, for example, to believe that the forces transmitted through heredity are contained in the structure of the female organism. Nowadays, heredity is an unclear, mystical concept; it is thought that the above forces then develop a heart, a liver, and so on. There would be no heart in the human organism if the sun did not incorporate it into the latter, and proceeding from the head at that. There would be no liver if Venus would not incorporate it into the human organism. And so it is with each single organ. They are certainly connected with extraterrestrial effects. The Jupiter forces are active in the human brain. The Saturn forces influence the healthy or pathological way in which the astral body is fitted into the physical organization. Human beings learn to speak because the Mars forces work in them; they become evident through speech.

These are matters humanity must once again learn to understand. We must realize that human beings cannot be explained by a science that merely considers earthly phenomena. Then, the connection between the human being and the earth will also become better known. After all, the other beings dwelling in our surroundings are also not merely creatures of the earth. To begin with, only the minerals are earth beings. Yet, in the minerals, too, changes have taken place that in turn were dependent upon forces in the earth's cosmic environment. Insofar as they are crystallized, all our metals owe their shape to extraterrestrial forces. They were formed when the earth had not yet evolved its own forces intensely but when forces from outside the earth were still active in it. Healing properties contained in minerals and particularly in metals are connected with the way the metals developed within the earth through cosmic forces.

When we go back in the post-Atlantean age to the first epoch, when the ancient Indian culture was at its prime, we see that the human being definitely experienced himself in the whole universe, as a citizen of the cosmos. Although he had not yet developed the faculties mankind is so proud of today, he was Man in the true sense of the word.

Subsequently, the human being was more or less diverted from the cosmic forces. Still, in the whole Chaldean epoch and early Greek time, we see that human beings looked up at least to the sun. In a certain sense, they were still like a kind of amphibian, a being that was happy when the rays of the sun poured down upon it and it no longer had to burrow in the earth's dankness. The human being had turned into an amphibian. Now, inasmuch as he believes he is related only to the earth's forces, one cannot even say any longer that man is like a mole. At most, he is really an earthworm that is aware of the return of something that rose in the first place from earth into space, namely, of rain water. This is the only thing the human being still perceives of extraterrestrial forces. But even earthworms perceive that—you could have seen it this morning if you had set foot in the streets! In his materialism, the human being today has basically turned into an earthworm. Once again, we must overcome this earthworm nature. We can do that only when we develop to the point of recognizing our connection with the cosmos outside the earth.

Therefore, my dear friends, the point is that we must bring it about in our age to lift ourselves out of our civilization and this earthworm-state to a new spirituality.

Today—since Dr. Trapesnikoff has ordered them—we will show you some pictures arranged from a different point of view than in our former lectures; more from the point of view of subject-matter. The pictures today will relate especially to the birth of Christ Jesus, the Adoration by the Shepherds and by the Three Wise Men, and finally the Flight into Egypt. Comprising an evolution through several centuries, they will bring before our souls, from another aspect, that which is living in the Old Christmas Plays of which we have been speaking in the last lectures. We shall thus be concerned today, not in the first place with the artistic elements, as such, but with the treatment of a certain theme in the history of Art, and I will therefore speak not so much of the evolution of artistic principles, but draw your attention to some other points of view which may be of interest in relation to these pictures. You will, however, bear in mind the general lines of development of Christian Art, which we have described in the past lectures of this series. You will observe the same great trend of evolution, as we pass from the artistic representations of the early Christian centuries into the times of the Renaissance. First you will see the more typical representations of an early time. These, as we have seen, were still under the influence of Revelations from the Spiritual World. Less concerned with naturalistic expressions of form and color, they try to reproduce the spiritual Imaginations, revealed out of the Spiritual World. Thenceforward you will see this Christian Art evolve towards Naturalism, that is, towards a certain reproduction of that which may be called reality from the point of view of the physical plane. As we follow the evolution of this Art, the sacred personalities stand before us in a more and more human form.

We shall first show some pictures relating more especially to the Birth of Christ. Then we shall show the Adoration of the Child by the Shepherds; indeed, these two, to some extent, will go together. The next series of pictures will deal mainly with the story of the Three Wise Men of the East—the Magi. Here I beg you to observe how the two streams evolve: the stream of St. Luke's Gospel, as we may call it, and that of the Gospel of St. Matthew. They are the streams which take their start from the two Jesus Children. Artistically, too, we can recognise the difference. The Adoration by the Shepherds—all that is more or less related to this theme—could best be understood (understood, that is to say, by the inner feelings) under the influence of what remained from those Northern Mysteries whose center, as I told you, was in Denmark. This stream is connected with all that related to the Birth of Jesus—springing forth, as it were, with Jesus, out of the earthly evolution, out of the spiritual beings that are bound up with the life of Nature.

In the Adoration by the Magi, on the other hand—the mission of the Three Wise Men from the East—we always find a direct expression of the “Gnostic” stream. Under the influence of the “Star”—which means, something that is made known out of the Cosmos—the Wise Men draw near to the Christ Who heralds His approach and develops in the Zarathustra Jesus. In all that is connected with the Adoration by the Three Wise Men, we have, therefore the Gnostic stream: the consciousness that the Christ-Event was a cosmic one; that a fertilisation of the Earth had taken place out of the Cosmos.

Our friends have been kind enough to put up here a drawing of the Three Wise Men. The picture is taken from an old Gospel Book. We see them looking up in adoration, that is, in quest of spiritual knowledge, by striving upward with all their inner being, and looking up to the Star wherein the Spirit Who shall liberate the Earth draws near.

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1. Three Wise Men.

It may truly be said that this stream, which finds expression in St. Matthew's Gospel, was less and less understood in the further course of centuries. True, it also came to life, as you know, in the Old Christmas Plays. But the appearance of the Three Wise Men of the East cannot really be understood with the same understanding, as the appearance of Jesus to the Shepherds according to St. Luke's Gospel. For the latter is a simple understanding of the heart, of inner feeling; while the understanding which we must bring to bear on all that is connected with the Wise Men from the East must needs be of a “Gnostic” character. All that is signified by the Wise Men “following the Star” will only come into the consciousness of humanity again when—not the Gnosis this time, it is true—but anthroposophical Spiritual Science gains acceptance.

Finally, we shall show some pictures of the Flight into Egypt. This, too, is connected with the “Gnostic” Revelation concerning Jesus Christ. We cannot speak of it at great length today; we may return to it another time.

To begin with, it is important here, again, to realise that there is a certain underlying composition in all that the Gospels contain. The composition is always important. We need only faithfully follow the Gospel narrative. The Flight into Egypt appears in direct connection with the Mission of the Three Wise Men. It happens, as it were, on the basis of what was first undertaken by the Three Wise Men. This bears witness to the fact that the Gospel is taking into account the connection with all that was related about Egypt in the Old Testament. Moses was learned in the Wisdom of the Egyptians. Now we are told in the Gospel that the Three Wise Men of the East came to the birthplace of Christ Jesus, led by the Star which is really the Star of Christ. But it goes on to relate that something now had to take place which did not entirely accord, as it were, with the course of the Star; something which was not in the consciousness of the Wise Men themselves—for so the Gospel explicitly tells us. Here we are shown one of those cases where the astrological determination, as it were, of certain great events has to be broken through. How precisely the astrological determination corresponds to what is known of the historic facts—you could see this from the instance which we spoke of recently. Our friends drew up the Horoscope for that point in the course of Time which was indicated as the day of Christ Jesus's Death.

But we see that the Jesus Child, in whom the Zarathustra Soul was living, had to be taken out of the domain of this Star. He was taken into Egypt, and from Egypt He was then led back again into the realm of the Star. In this is contained the whole Mystery of the ebbing away of that ancient stream of evolution which had grown atavistic in the Egyptian Gnosis. The new Revelation had to enter once more into a certain union with the Old in order that it might free itself consciously.

These are the underlying Mysteries, and though they are little recognised, none the less they lie inherent in the composition. I may take this opportunity to point out once more, how important it is to pay attention to the composition when we read the Gospels. For the text is frequently corrupt and can only be read in its true form by those who are able to read with the help, if I may say so, of the Occult Text. Notably in the translations, naturally enough, the text is often quite unintelligible. But in the composition (compare my Lecture Cycle held in Cassel on the Gospel of St. John)—in the composition there is something which will strike any reader immediately, if he reads the Gospel carefully.

One more remark I would like to make, before we go on to show the pictures. The materialistic consciousness of our age has altogether lost the point of view which would indicate such inner connections as underlie the revelation to the Three Wise Men. Whatever goes by the name of Astrology today has fallen into the hands of utter dilettanti, who carry on all kinds of nonsense and abuses with it. Few people nowadays are in true earnest when they speak of that relation of the Earth to the Cosmos which finds expression in actual physical relationships—in the constellations of the Stars. On the other hand, for the official Science of today Astrology of whatever kind is a mere antiquated superstition.

Nevertheless, the knowledge of these things did not decay or die out absolutely until the 18th century. Even as late as the 18th century people still spoke of something which is of extreme importance if we wish to understand the deep, deep truths that underlie the appearance of the Three Wise Men. In the 18th century, those who had still preserved some knowledge of the old Initiations spoke of the significance of the physical constellations. But not only so: they also spoke of the significance of invisible constellations. Even in the 18th century it was expressly stated in certain circles who possessed Initiation Knowledge. “There are also Stars which only the Initiate can see.” This is a true statement, and this, above all, must be taken into account if we wish to understand why it was that “Imaginations” appeared to the Shepherds, while “Stars” appeared to the Three Wise Men. Such is the indication: The Revelation came to the Shepherds inasmuch as they still had dreamlike clairvoyance in the old atavistic sense. But the Wise Men of the East had their knowledge through the ancient Science that had been handed down. Through this they knew of the relation between the Cosmos, the Heavens and the Earth. Through this they knew—could calculate, as it were—what was drawing near.

Hence we can see in the evolution of these pictures—and you will now have opportunity to observe it for yourselves—we see, with all the transition to Naturalism, the pictorial representations growing less and less adequate to the theme of the Wise Men. For the Wise Men or Magi, the most ancient and typical representations are the most fitting. For the real truth that is intended in this story is lifted right out of the earthly domain. On the other hand, the representations of Jesus grow the more intimate and tender, the more naturalistic they become. For in this case the naturalistic quality is fitting. All that goes out to meet the approaching Christ from the physical plane—all that is connected, therefore, with the life of Nature—is naturally best portrayed by such means.

We will now go on to the pictures, first of the Nativity itself and of the Adoration by the Shepherds, and then of the Three Wise Men or Kings.

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2. The Nativity. (mosaic) (Palermo, Chiesa della Martorana.)

In these old compositions, as you see, everything is conceived in typical form—based on the typical representations of the ancient Myths which came over largely from the East. In a most natural way the typical representations of the Myth grew into the representations of the Christian theme. The Orpheus type, for instance, the type of the Good Shepherd, was handed down from earlier representations of Myth or Cult or Ritual, and taken to represent the new impulse, the Christ event; and so it was with many another theme and composition.

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3. A Page of the Biblia Pauperum. 1st Edition. (15th century) The Nativity, etc. (German Woodcuts.)

These early Bibles generally showed parallel representations from the Old and New Testaments. They bore in mind that the New Testament is the fulfilment of the Old; this idea is brought out again and again in these “Bibles of the Poor.” The Nativity, which interests us mainly now, is shown in the middle of the page.

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4. The Nativity, 11th Century. (Limburg Monestary.)

This is at Cologne. Beneath is the Flight into Egypt; the two are together in this slide. Apart from this one, we shall show the Flight into Egypt at the end of the lecture. Here you have a beautifully naive conception of the Nativity. You will feel the connection of it with what is given in the old Christmas Plays with which we are familiar. Though the latter belong, of course, to a later time, nevertheless they are from earlier Christmas Plays which are no longer extant.

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5. The Flight into Egypt. (Evangeliar of the 12th century. Cathedral of Cologne.)

It is interesting to see, all around the picture, representations of what was cosmically connected with the Event, showing how they were still aware of the spiritual relationships. And now we will take the same motif as it appears in the work of Niccola Pisano.

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6. Niccola Pisano. The Nativity. (Baptistery at Pisa.)

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7. Giotto. The Nativity. (San Francesco. Assisi.)

You see how the representations of the theme are gradually passing into Naturalism.

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8. della Robbia. The Nativity. (Hamburg. Altarpiece.) (National Museum. Florence.)

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9. Meister Francke. The Nativity. (Hamburg.)

This picture is at Hamburg; I remember having seen it there myself not long ago.

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10. Philippo Lippi. The Nativity. (Cathedral at Spoleto.)

You really see how in the course of time Naturalism takes hold of it more and more.

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11. Piero della Francesca. The Nativity. (National Gallery. London.)

Here we are in the fifteenth century once more; and we now go on to Correggio.

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12. Correggio. Holy Night. (Dresden.)

We pass again to the more Northern Masters, whose names you know. First we have a work of Schongauer' s.

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13. Martin Schongauer. The Nativity. (Alto Pinakothek. Munich.)

Most interesting to see the Italian and the Northern Masters one after the other. In the former you still find a stronger adherence to ideal types, while here there is more individualisation—creation out of inwardness of soul, as we have seen before. Down to the tiny feet, all is pervaded with feeling, albeit the artistic perfection is not so great as in the Southern Masters.

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14. Herlin. Nativity from the Altar of St. George. (Museum at Nordlingen.)

We come now to the turn of the 15th and 16th centuries, to Albrecht Dürer.

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15. Dürer. The Nativity. (Alto Pinakothek. Munich.)

See how the Art is taken hold of here by all that I described to you—the working out of the element of light. It is most interesting to study this in Dürer.

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16. Altdorfer. The Holy Night. (Berlin.)

Altdorfer was Dürer's successor in Nuremberg.

We shall now give a series of pictures relating mainly to the Adoration by the Shepherds. First, some older Miniatures from Bible and Gospel Manuscripts.

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17. Nativity and Annunciation to the Shepherds. (Codex Egberti. Trier. 10th century.)

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18. Nativity and Annunciation to the Shepherds, from Menologion of Basil II (Vatican. Rome. 11th Century.)

We go on to the Italian representations of the Adoration of the Child by the Shepherds.

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19. Cimabue. Adoration by the Shepherds. (Assisi.)

With Cimabue, as you know, we find ourselves in the 13th century. We go on into the 15th and come to Ghirlandajo, the Master of whom we lately spoke.

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20. Ghirlandajo. Adoration by the Shepherds. (Akademia. Florence.)

Another Master of the 15th century is Piero di Cosimo.

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21. Piero di Cosimo. Adoration by the Shepherds. (Berlin.)

And now we come to the Art of the Netherlands, with which we are familiar.

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22. Hugo van der Goes. Adoration of the Child. (Uffizi. Florence.)

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23. Hugo van der Goes. Adoration of the Child. (detail.)

Finally we give two works by Rembrandt.

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24. Rembrandt. Adoration by the Shepherds. (In the Lantern Light. Etching, about 1652.)

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25. Rembrandt. Adoration by the Shepherds. (Alte Pinakothek. Munich.)

We now go on to the pictures representing the Adoration by the Three Wise Men. To begin with, an old Mosaic, of the 6th century.

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26. Mosaic. Chiesa della Martotana. Palermo. Three Wise Men.

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27. Mosaic. Sant Apollinare Nuovo. Ravenna.

In these older pictures the events are shown thoroughly in connection with the Spiritual World—remote from all Naturalism, lifted into a higher sphere.

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28. Nativity and Adoration by the Wise Men. (Menologium Basilius. Vatican. 11th century)

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29. Niccola Pisano. Adoration by the Wise Men. (Baptistery at Pisa.)

This is the famous Golden Gate at Freiberg, second half of the 12th century:

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30. Adoration by the Three Wise Men. (Cathedral of Freiberg. The Golden Gate.)

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31. Domenico Veneziano. Adoration by the Wise Men. (Berlin.) Formerly attributed to Pisanello (Vittore Pisano).

We go on to the 15th, to Stephen Lochner:

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32. Stephen Lochner. Adoration by the Three Wise Men. (Cathedral of Cologne.)

The next is by Gentile da Fabriano, also of the 15th century.

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33. Gentile da Fabriano. Adoration of the Child. (Florence.)

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34. Fra Angelico. Adoration of the Kings. (St. Marco. Florence.)

Fra Angelico is as tender and lovely in this as in all other subjects.

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35. Filippo Lippi. Adoration by the Wise Men.

Whichever subject it is, you see how Naturalism progresses. This is especially interesting when one follows the treatment of one and the same subject through the centuries.

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36. Sandro Botticelli. Adoration by the Wise Men. (Uffizi. Florence.)

Now we come to the second half of the 15th century.

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37. Ghirlandajo. Adoration by the Wise Men. (Spedale degli Innodenti. Florence.)

End of the 15th century:

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38. Mantegna. Adoration by the Wise Men. (Uffizi. Florence.)

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39. Giorgione. The Wise Men of the East. (Vienna.)

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40. Giorgione. Adoration by the Wise Men. (National Gallery. London.)

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41. Giovanni Bellini. Adoration by the Kings. (Layard Gallery. London.)

And now I ask you to call to mind once more the various Dutch and Flemish Masters of whom we have spoken in a former lecture. For we now have the same subject by

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42. Rogier van der Weyden. Adoration by the Kings. (Alte Pinakothek.Munich)

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43. Dieric Bouts. Adoration by the Wise Men. (Alte Piankothek. Munich.)

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44. Adoration by the Wise Men, 15th centry, from the Brevarium Grimani.

We have spoken of the characte of these painters. The next is by the artist who worked in Bruges and died about 1523.

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45. Gerard David. Adoration by the Wise Men. (Alte Pinakothek. Munich.)

And now the same theme treated by Leonardo.

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46. Leonardo da Vinci. Adoration by the Three Wise Men. (Uffizi.Florence) And by his pupil,

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47. Luini Bernadino. Adoration by the Wise Men. (Saronno.)

Going North again:

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48. Dürer. Adoration by the Wise Men. (Uffizi. Florence.)

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49. Brueghel. Adoration by the Wise Men. (Vienna.)

And finally, Rembrandt.

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50. Rembrandt. Adoration by the Three Wise Men. (Buckingham Palace.)

And now we come to our last theme: the Flight into Egypt. First we have a painter of the late 15th and early 16th century.

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51. Herrad von Lanndsberg. The Flight into Egypt.

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52. Joachim de Patinir. Rest in the Flight. (Prado. Madrid.)

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53. Correggio. Madonna della Scodella. (Parma)

The next, a little later.

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54. Bernhard Strigel. The Flight into Egypt. (Stuttgart.)

Strigel painted also in Vienna, and died in 1528.

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55. Albrecht Dürer. Resting on the Flight into Egypt.

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56. Workshop of Albrecht Dürer. Resting on the Flight into Egypt.

Next is Hans Baldung or Hans Grun, going on into the 16th century.

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57. Hans Balding (Baldung). Rest in the Flight. (Germanisches Museum. Nuremberg.)

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58. Lucas Cranach. Rest in the Flight. (Berlin.)

Finally, Rembrandt:

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59. Rembrandt. Rest in the Flight. (Etching.)

So much for today. Perhaps you will now take the opportunity to see at close quarters this impressive picture of the Wise Men which indicates so clearly the worship of the Star with the incoming of the Christ Jesus Soul.