The Rudolf Steiner Archive

At the close of our last lecture we were able to point out what the specifically Christian and the later Christian-Rosicrucian initiation first gives us in a great and significant symbol. We have indicated the meaning of this symbol, this initiation picture which is also described as the Son of Man who has the seven stars in his right hand and the sharp two-edged sword in his mouth. We saw that this initiation enables a person to have a certain high degree of vision while within his “I” and astral body and outside the physical and etheric bodies. We shall now consider all this still more closely.

Initiation enables a person to attain that which can only be observed with spiritual vision, with spiritual eyes, which is only clear to super-sensible perception, and only in this way can this be really seen and known. Now one of the first and most important things a candidate for the Christian initiation has to know is the development of humanity in our period, so that he may understand the tasks of man to a higher degree. All that higher knowledge and higher perfection gives to man is connected with the question: What am I and what is my task in this age? The answering of this question is of great importance.

Every stage of initiation leads to a higher standpoint of human observation. Even in the first lecture we were able to point out that man progresses step by step, first to what we call the imaginative world, where in the Christian sense he comes to know the seven seals, then to what we call inspired knowledge, when he hears the “trumpets.” and finally to a still higher stage where he is able to understand the true significance and nature of the spiritual beings, the stage of the so-called vials of wrath. But let us now turn our attention to one particular stage of initiation. Let us imagine that the pupil has reached the stage of initiation where he experiences what was described at the close of our last lecture. We shall imagine him just on the border, between the most ethereal beings of our physical world and the one above it, the astral world, where he is permitted to stand as if on a high peak and look down. What can the pupil see from this first pinnacle of initiation?

In spirit he sees all that has happened since the Atlantean flood destroyed ancient Atlantis and the post-Atlantean man came into existence. He sees how cultural periods follow one another up to the time when our epoch also will come to an end and give place to a new one. Ancient Atlantis came to an end through the waters of the Atlantean flood. Our epoch will come to an end through what we call the War of All against All, by frightful devastating moral entanglements.

We divide this fifth epoch, from the Atlantean flood to the mighty war of All against All, into seven consecutive ages of civilization, as shown in the diagram below.

At one end we imagine the great Atlantean Flood, at the other the great world war, and we divide this into seven sub-ages, seven periods of civilization. The whole epoch containing these seven sub-ages is again the seventh part of a longer period; so that you have to imagine seven such parts as our epoch between Flood and War, two after the great war and four before the flood. Our epoch, the post-Atlantean, is then the fifth great epoch.

When the pupil rises to a still higher pinnacle of initiation he surveys these seven epochs, each with its seven sub-divisions; he sees them when he arrives at the boundary of the astral and of the spiritual or devachanic world. And so it goes on step by step; we shall see later what the still higher stages are.

Now we must bear in mind that the pupil is first able to rise to a peak at which the wide plain of the seven ages of civilization of the post-Atlantean epoch became visible as if from a mountain-top. We all know these seven cultural ages. We know that when the Atlantean flood had swept Atlantis away, the ancient Indian civilization came as the first, and that it was succeeded by the ancient Persian civilization. This was followed by the Assyrian-Babylonian-Chaldaic-Egyptian-Hebrew civilization, this by the fourth age of civilization, the Graeco-Latin, which was followed by the fifth, the one in which we are now living. The sixth, which will follow ours, will be in a certain sense the fruit of what we have to develop in the way of spiritual civilization. The seventh age of civilization will run its course before the War of All against All. Here we see this terrible devastation of civilization approaching, we see also the small group of people who have succeeded in taking the spiritual principle into themselves, and are rescued from the general destruction which comes through egoism.

As we have said, we are now living in the fifth of the sub-ages. Just as from the summit of a mountain, towns, villages and woods appear, so do the results of these ages of civilization appear from the pinnacle of initiation described. We perceive their significance. They represent what has taken place in our physical world as human civilization. For this reason we speak of ages of civilization, in contradistinction to races. All that is connected with the idea of race is still the remains of the epoch preceding our own, namely, the Atlantean. We are now living in the age of cultural epochs. Atlantis was the age in which seven great races developed one after another. Of course the fruits of this race development extend into our epoch, and for this reason races are still spoken of today, but they are really mixtures and are quite unlike those distinct races of the Atlantean epoch. To-day the idea of civilization has already superseded the idea of race. Hence we speak of the ancient Indian civilization, of which the civilization announced to us in the Vedas is only an echo. The ancient and sacred Indian civilization was the first dawn of the post-Atlantean civilization; it followed immediately upon the Atlantean epoch.

Let us recall once more how man lived at a time which now lies more than eight or nine thousand years behind us. If we speak of the actual periods of time, then these figures hold good. The civilization of which we are now speaking was directly under the influence of the Atlantean flood, or the great glacial epoch, as it is called in modern science. The engulfing of Atlantis by the flood was a gradual process, and there then lived upon the earth a race of men of which a part had worked up to the highest stage of development possible to be attained. This was the ancient Indian people, a race which then dwelt in distant Asia, and lived more in the memory of the ancient past than in the present. The greatness and power of the civilization of which written descriptions such as the Vedas and Bhagavad Gita are only echoes, lies in the fact that the people lived in the memory of what they themselves had experienced in the Atlantean epoch. You will remember that in the first lecture of this course we said that most human beings of that epoch were capable of developing a certain dim kind of clairvoyance. They were not limited to the physical sense world; they lived among divine spiritual beings; they saw these divine spiritual beings around them. In the transition from the Atlantean to the post-Atlantean epoch man's vision was cut off from the spiritual, astral and etheric worlds and limited to this physical world. In the first post-Atlantean age of civilization men were possessed by a great longing for what their ancestors had seen in ancient Atlantis, on which, however, the door had closed. Our ancestors saw the ancient wisdom with their own spiritual eyes, though dimly. They lived among spirits, they had intercourse with gods and spirits. Such was the feeling of those who belonged to that ancient sacred Indian civilization; they longed with all their might to look back and see what their forefathers had seen, and of which the ancient wisdom spoke. And thus the land which had just appeared before the physical vision of man—the rocks of the earth, which had just become visible, which previously had been seen spiritually—all this external world seemed of less value to them than that which they could remember. All that the physical eyes could see was called Maya, the great illusion, the great deception, from which they longed to escape. And the most advanced souls in that first age could be raised to the stage of their ancestors by the method of initiation of which a few remnants remain in Yoga. From this proceeded a fundamental religious mood which may be expressed in the words, “That which surrounds us here in external sense-appearance is a worthless and vain deception, the real and true is above in the spiritual world which we have left.” The spiritual leaders of the people were those who could transpose themselves into the regions in which man formerly lived.

That was the first age of the post-Atlantean epoch. And all the ages of this epoch are characterized by the fact that man learned to understand the outer sensible reality more and more, so that he came to say: “What surrounds as here and is perceptible to our outer senses, is not to be considered as a mere appearance, it is a gift of the spiritual beings, and the gods have not given us senses to no purpose. That which forms the foundations on earth of a material world culture must gradually be recognized.”

What the ancient Indian looked upon as Maya, from which he fled, from which he longed to escape, was looked upon by those who belonged to the second age as their field of action, as some-thing upon which they had to work. Thus we pass to the ancient Persian age, which lies about five thousand years back, that age of civilization in which the earth around man at first seemed something hostile, but no longer—as formerly—an illusion from which he had to flee; he looked upon it as a field of work upon which he had to imprint his own spirit. The Persian considered the earth ruled in its material character by evil, by a power opposed to the good, by the god Ahriman. He controls it but the good god Ormuzd helps man, when man puts himself in his service. When he fulfils the will of Ormuzd he changes this world into arable land of the upper spiritual world, he imprints into the sensibly real world what he himself knows in the spirit. In the second age of civilization the physically real world, the sensibly real world, was a field of work. To the Indian the sense world was still an illusion or Maya; to the Persian it was indeed ruled by evil demons, but it was nevertheless a world out of which man had to drive the evil and bring in the good spiritual beings, the servants of Ormuzd, the god of Light.

In the third age man comes still nearer to the external sensible reality. It is no longer merely a hostile power which he has to overcome. The Indian looked up to the stars and said: “All that is there, all that I can see with external eyes, is only Maya, illusion.” The Chaldean priests saw the orbits and positions of the stars and said: “When I observe the positions of the stars and follow their courses it becomes to me a script from which I know the will of the divine spiritual beings. From what I there see I recognize what the gods intend.” To them the physically sensible world was no longer Maya but, as the writing of a human being is the expression of his will, so that which was visible in the stars of heaven, which lived in the forces of nature, was to them a divine script. And with love they began to decipher nature. Thus arose the wonderful star-lore of which mankind to-day no longer has knowledge; for what is known as astrology has originated through a misunderstanding of the facts. In the writing of the stars a deep wisdom was revealed to the ancient Chaldean priest as Astrology, as secrets of what his eyes beheld. He considered this as the revelation of something inward and spiritual.

And what was the earth to the Egyptians? We need only point to the discovery of Geometry, when man learnt to divide the earth according to the laws of space, according to the rules of Geometry. The laws within Maya were investigated. In the ancient Persian civilization they ploughed up the earth, the Egyptians learnt to divide it according to the laws of space, they began to investigate the laws. Still more; they said: “The Gods have not left us a writing in the stars to no purpose, not for nothing have they announced their will to us in the laws of nature. If we wish to accomplish salvation through our own work, then in the arrangements we make here we must produce a copy of what we can discover from the stars.” If you could look back into the laboratories of the Egyptian initiates, you would find a different kind of work from that in the realm of science to-day. At that time the initiates were the scientists. They investigated the courses of the stars, they understood the laws of the position and the orbits of the stars and the influence of their aspects upon what took place below on the earth. They said: “When this or that constellation appears in the heavens, this or that must take place below in the life of the State, and when a different constellation arises, something else must take place. In a hundred years' time certain constellations of a different kind will appear,” so they said, “and then something corresponding to these must take place.” It was predetermined for thousands of years in advance what was to happen. In this way originated what are called the Sibylline books. That which is contained in them is not foolishness; after careful observations the initiates wrote down what was to happen for thousands of years, and their successors knew that this should be carried out, they did nothing which was not indicated in these books for thousands of years according to the courses of the stars. Let us say some law was to be made. They did not at that time vote, as is the case with us; they consulted the sacred books in which was written what should happen here on the earth, so that it might be a mirror of what is written in the stars. They carried out what was written in the books. When the Egyptian priest wrote those books he knew that his successors would carry into effect what was written, for they were convinced of the necessity of law.

Out of this third epoch of civilization developed the fourth. But a few remnants of this prophetic art of the Egyptians have been preserved, such a remnant can still be seen. When they wished to exercise this prophetic art in ancient Egypt, they divided the next age into seven parts and said: “The first must contain this, the second that, the third that,” etc., and this was the plan which succeeding generations carried out. That was the chief characteristic of the third age of civilization.

The fourth contained but faint echoes of it. You may still recognize these in the story of the origin of the ancient Roman civilization. Aeneas, the son of Anchises of Troy, a city which flourished in the third age, set out on his wanderings and came at length to Alba-longa. This name indicates a place where an ancient sacred priestly culture flourished; Alba-longa or the long Alba, the place from which a priestly culture, the culture of Rome was to proceed. We still see the remains of this in the vesture worn by a Catholic priest during the celebration of the Mass. A sevenfold age of culture was sketched out in advance by the priests. The reigns of the seven Roman kings were outlined beforehand. The historians of the nineteenth century have been the victims of a bad joke as regards these seven reigns. They came indeed to the idea that in the secular material sense there is no truth in the story of these Roman kings; but they were unable to discover what lay behind, namely, that this is really a sketch taken from the Sibylline books, of a civilization prophetically drawn out in advance according to the sacred number seven.

This is not the place to go into details regarding the several kings. You would be able to see how the several kings, Romulus, Numa Pompilius, Tullus Hostilius, etc., correspond exactly to the consecutive cultural epochs according to the seven principles which present themselves in such different domains.

In the third age man had been able gradually to penetrate Maya with the human mind. This was completed in the fourth age of civilization, the Graeco-Latin, when in the wonderful works of art man produced a perfect image of himself in the outer material world, and portrayed in the drama of Aeschylus, pictures of human fate. Observe on the other hand how in the Egyptian civilization men still sought the will of the Gods. The conquest of matter such as we see in the Greek age signifies another stage, in which man made a step further in love of material existence; and finally in the Roman age he completely entered into the physical world. One who understands this knows also that in this age we must recognize the full appearance of the principle of personality. Hence in Rome first appears what we call the conception of justice, and man as “a citizen.” Only a confused science is able to trace jurisprudence back to all sorts of previous ages. What was previously understood as equity was something quite different. The old law is much more correctly described in the Old Testament in the Ten Commandments. What God commanded belonged to the ancient idea of law. It is absurd in our age to try to trace back the ideas of law to Hamurabi, etc. True equity and the idea of man as a citizen, was first actualized in Rome. In Greece the citizen was still a member of the municipal body. An Athenian or a Spartan counted for much more as an Athenian or a Spartan than as an individual. He felt himself part of the municipality. It was in Rome that the individual first became a citizen; only then had he reached this stage. This could be proved in detail. What we now call a testament or will did not exist in this sense before Roman times. A will or testament in its present meaning first originated at that time, because only then did the separate human being become determinative in his egoistic will, so as to impose his will upon his successors. Previously other impulses than the personal will were present which held the whole together. Thus it could be shown by many examples how man then entered into the physical world as an individual being.

We are now living in the fifth age, when culture has descended even below the level of man. We are living in an age when man is actually the slave of outer conditions., In Greece the mind was employed to spiritualize matter; we see spiritualized matter in the form of an Apollo or a figure of Zeus, in the dramas of a Sophocles, etc.; there man has emerged as far as to the physical plane but has not yet descended below the level of man. Even in Rome this was still the case. The deep descent below the sphere of the human has only just come about. In our age the mind has become the slave of matter. An enormous amount of mental energy has been used in our age to penetrate the natural forces in the outer world for the purpose of making this outer world as comfortable a place as possible for man. Let us compare our age with former ones. In those ancient times man beheld the vast writing of the gods in the stars; but with what primitive means were the attainments of the civilization of that age, the Pyramids, the Sphinxes, produced? How did man in those days procure his food? Think of all the conveniences of civilization man has achieved up to the present day. What an enormous amount of spiritual energy has been expended to invent and build the steam engine, to think out the railway, the telegraph, telephone, etc.! An enormous force of intellect had to be used to invent and construct these purely material conveniences of civilization—and to what end are they used? Does it make any essential difference to the spiritual life, where in an ancient civilization a man crushed his grain between two stones, for which naturally very little mental power was needed, or whether to-day we are able to telegraph to America and obtain thence great quantities of grain and to grand it into flour by means of ingeniously constructed machinery? The whole apparatus is set into motion simply for the stomach. Try to realize what an enormous amount of spiritual life-force is put into purely material culture. Spiritual culture has not yet been advanced very much by these external means. For example, the telegraph is very seldom used in anthroposophical affairs. If you were to make a statistical comparison between that which is used for the material culture and that which benefits the spiritual life, you would understand that the spirit has plunged below the human level and has become the slave of the material life. Thus we have a decidedly descending path of culture, up to our age, the fifth age of civilization, and it would have descended ever more and more deeply. For this reason humanity had to be preserved by a new impulse from slipping completely into matter. The earth-being has never before descended so deeply. A stronger impulse, in fact, the strongest, had to come to the earth. This was the appearance of Christ Jesus, who gave the impulse to new spiritual life. We owe to the mighty impulse which came through Christ Jesus such upward impelling forces as existed in the spiritual life during the descent. There were always spiritual impulses present in this descent into matter. Christian life is only now gradually beginning to develop. In the future it will rise to a transcendent glory, because only then will humanity understand the Gospels. When these are fully understood it will be seen what an enormous amount of spiritual life they contain. The more they are disseminated in their true form, the more will it be possible for humanity, in spite of all material culture, to develop a spiritual life and rise again into spiritual worlds.

Now that which develops from age to age in the post-Atlantean epoch is represented by the writer of the Apocalypse as being expressed in small communities. These small communities, divided in space in the external world, represent to him these cultural epochs. When he speaks of the community or Church at Ephesus he intends the following: “I assume that at Ephesus there was a community which accepted Christianity in a certain sense; but as everything develops only gradually, there is always something remaining from each cultural epoch. In Ephesus we have indeed a school of initiates, but the Christian teaching is there coloured in such a way that we can still recognize every-where the ancient Indian civilization.” He wishes to show us the First Post-Atlantean Age. Hence this first age he represented by the community at Ephesus, and that which is to be announced is to be communicated by letter to the community at Ephesus. We must represent it approximately thus: The character of that remote Indian age of civilization of course remained; it continued in various streams of culture. We find something of this character in the community at Ephesus, which comprehended Christianity in such a way that it was still determined by the typical character of the ancient Indian civilization.

Thus in each of these letters we have a representative of one of the seven post-Atlantean ages of civilization. In each letter it is said: “Ye are so and so. This and that side of your nature is in accordance with Christianity, but the rest must become different.” The writer of the Apocalypse says to each cultural epoch what may be retained, and what no longer harmonizes and should become different.

Let us see whether the seven consecutive letters really contain something corresponding with the character of the seven consecutive cultural epochs. Let us try to understand what the tenor of these letters would have to be if they were to correspond with what has just been said. The writer thinks: In Ephesus is a community, a church; it has accepted Christianity but colours it with the tone of the first cultural epoch—strange to external_ life, not filled with love for that which is the real task of post-Atlantean humanity. The one who directs this letter to the community is satisfied that they had put away the worship of gross sensuality and turned to the spiritual life. We know what the writer of the Apocalypse means from the circumstance that Ephesus was the place where the Mysteries of the chaste Diana were cultivated; he indicates that the turning away from matter specially flourished there, the renunciation of the sensual life and the turning to the spiritual; but, “I have this against thee, that thou hast left thy first love,” the love which the first post-Atlantean site should have, which expresses itself in looking upon the earth as the field in which the divine seed must be sown.

How, then, does he who dictates this letter characterize him-self? He describes himself as the forerunner of Christ Jesus, as the leader of the first cultural epoch. Christ Jesus speaks as if through this leader or master of the first age of civilization, that age when the initiates looked up to the spiritual world. He says of himself that he holds the seven stars in his right hand and the seven golden candlesticks. The seven stars are nothing else than symbols for the seven higher spiritual beings who are the leaders of the great ages of civilization. And of the seven candle-sticks we are expressly told that they are spiritual beings who cannot be seen in the sense world. Reference is also made to these in clear words in the Yoga initiation; but he also shows that man never works according to evolution if he hates external works, if he ceases to love external works. The community at Ephesus forsook the love for external works. So it is quite rightly said in the Apocalypse, “Thou hatest the works of the Nicolaitanes.” “Nicolaitanes” is nothing else than a designation for those who express life merely in a material sense. In the time referred to in this letter there was a sect called the Nicolaitanes, who considered the external fleshly sensual life of primary importance. “This you shall not do,” says the one who inspires the first letter. “But do not forsake the first love,” says he also, “for inasmuch as you love the external world you vivify it, you exalt it to spiritual life.” “He that hath ears to hear, let him hear; to him that overcometh will I give to eat not merely of the perishable tree, but of the tree of life.” That is, he will be able to spiritualize the life of the senses and so elevate it to the altar of the spiritual life.

The representative of the second age of civilization is the community or church at Smyrna. The leader of humanity addresses this one through his second ancestor, the inspirer and master of the ancient Persian civilization. The mental attitude of the ancient Persian was as follows: “There was once the God of Light who had an enemy, external matter, the dark Ahriman. At first I was united with the Spirit of Light, who first was there. Then I was membered into the world of matter, into which the backward and hostile power, Ahriman, instilled himself; and now, in conjunction with the Spirit of Light, I shall work upon matter and embody the spirit in it. Then, after the evil Deity has been conquered, the good Deity, the Spirit of Light, will reappear.” “I am the first and the last, who is killed in material life and made alive again in the spiritual resurrection.” So we read in the second letter, “I am the First and the Last, Which is, and Which was, and Which is to come, He who has become alive again” (Rev. I, 8). It would lead too far to go through every sentence in this way, but we must consider more closely the sentence which describes minutely how a person stands as a member of the community at Smyrna when he transforms it into the Christian principle. There we read that man gives life to dead matter, that he spiritualizes it. He is not destroyed by it. If he were, then death would be an event loading him to a spiritual life in which the results of this earthly life could have no place. Let us take a person who has not lived his life in such a way that he can gather its true fruits. He takes no fruits with him into the spiritual life. But only from these fruits can he live in the spiritual world. If, therefore, he brought with him no fruits he would experience the “second death.” By working in this earthly field he is saved from the “second death.” “He who hath an ear, let him hear what the spirit saith. He that overcometh shall not be hurt of the second death” (Rev. ii. 11).

Now we shall pass on to the community at Pergamos. It is the representative of the age when humanity came down more and more to the physical plane, when man saw in the starry script something that his spirit could understand, something that was given him in the third age of civilization. Man works by means of that which is within him. Through his having an inner being he can investigate the outer world. Only because he was gifted with a soul could he investigate the courses of the stars and invent geometry. This was called “exploration by the word,” and is expressed in the Apocalypse by the “ sword of my mouth.” Hence the one who caused this letter to be written, points out that the power of this age is an incisive word, a sharp two-edged sword. It is the Hermes word of the old priests, the word by which the powers of nature and the stars were explored in the old sense. That was the civilization gained primarily by means of the inner astral soul-forces of man in the physical world. If it were still achieved in that old form, it would verily be a two-edged sword, for then wisdom would be perilously near the edge between white and black magic, between that which leads to blessedness and that which ends in destruction. Therefore he says he well knows that where the representatives of this age dwell, there also is Satan's seat. This indicates all that could lead astray from the really great purposes of evolution; and the teaching of Balaam is none other than the teaching of the black magicians. For that is the teaching of the devourers of the people. The devourers of the people, the destroyers of the people, are the black magicians who work only in the service of their own personality and therefore destroy all brotherhood, they devour everything which lives in the people. But the good side in this civilization consists in man's beginning to purify and transform his astral body. This is called the “hidden manna.” That which is merely for the world, transformed into the food of the gods, that which is only for the egotistical man transformed into the divine, is called the “hidden manna.” All the symbols here indicate that man purifies his soul so as to make himself into the pure vehicle of Manas or the Spirit Self. To this end, however, it is still necessary to pass through the fourth age of civilization, for then the Saviour appears, Christ Jesus himself.

The community at Thyatira. Here he announces himself as the “Son of God,” who has “eyes like flames of fire and feet like brass.” He now announces himself as the Son of God. He is now the leader of the fourth age of civilization, when man has descended to the physical plane, when he has created his image even in the media of external culture. The period has now come when the Deity himself becomes man, becomes flesh, becomes person; the age in which man descended to the stage of personality, where in the sculptures of the Greeks the individualized Deity appears as personality, where in the Roman citizen personality comes into the world. At the same time this age had to receive an impulse through the Divine appearing in human form. Man, who had descended, could only be saved through God Himself appearing as man. The “I Am” or the “I” in the astral body had to receive the impulse of Christ Jesus. That which previously only existed as a germ, the “I” or the “I Am,” was to appear in history in the outer world. The Son of God may therefore, as the leader of the future, say, “And all the churches shall know the ‘I Am,’ which searches the minds and hearts” (Rev. ii. 23). Stress is here laid upon the “I Am,” upon the fourth principle of the human being. “As I have received from my Father; and I will give him the morning star” (Rev. ii. 28). What does the morning star mean? We know that the earth passes through the conditions of Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan. That is the way it is usually expressed, and it is quite correct. But I have already pointed out that the Earth-evolution is divided into the Mars period and the Mercury period on account of the mysterious connection existing in the first half of the earth-evolution between the earth and Mars, and in the second half between the earth and Mercury, so that in the place of Earth (the fourth period of evolution) we some-times put Mars and Mercury. We say that the earth in its evolution passes through Saturn, Sun, Moon, Mars, Mercury, Jupiter, Venus. And the most potent stellar force in the second half of the earth is seen in Mercury. Mercury is the star representing the directional force, the upward tendency in which man must be enveloped. Here I come to a point where a little secret, so to say, must be unveiled, one which may only be divulged at this point. The teachers of spiritual wisdom have always had what might be called a mask for those who would only have misused it, especially in bygone times. They did not express themselves directly, but presented something which was intended to conceal the true state of affairs. Now the esotericism of the Middle Ages resorted to drastic measures and called Mercury Venus, and Venus Mercury. In truth if we wish to speak esoteric-ally, as the writer of the Apocalypse has done, we must speak of Mercury as the morning star. By the morning star he meant Mercury. “I have given the direction upwards to thine ‘I’ or ego, to the morning star, to Mercury.” You may still find in certain books of the Middle Ages which describe the true state of affairs, that the outer stars of our planetary system are enumerated thus: Saturn, Jupiter, Mars, Earth, and then comes, not as it is now, Venus, Mercury, but the reverse, Mercury, Venus. Therefore it says here, “Even as I received of my Father. And I will give him the morning star” (Rev. ii. 27, 28).

And now we have come to our own epoch, the one to which we belong and have to ask: Is this Revelation fulfilled right into our own age? Were it to be fulfilled, he who has spoken through the four preceding ages would have to speak to us, and we should have to learn to understand his voice and become familiar with our task for the spiritual life. If there is to be a spiritual movement and if it is to understand the mysteries of the universe, then, in so far as it is to agree with the Revelation of John, it must fulfil what the speaker, this great Inspirer, demands of this age. What does he demand and who is he? Can we know him? Let us try. (Rev. iii. 1): “And unto the Angel of the Church in Sardis write.” (We must feel that we ourselves are spoken to here.) “These things saith he that hath the seven Spirits of God, and the seven stars.” What are the seven Spirits and the seven stars?

In accordance with the concept of the writer of the Apocalypse, man as we know him is an outer expression of the seven human principles we have enumerated. These are the principle of the physical body, of which the external physical body is the expression, the principle of the life body whose expression is the etheric body, the principle of the astral body. This last when transformed yields Spirit Self, the transformed etheric body, Life Spirit, and the transformed physical body, Spirit Man; in the centre is the “I”-principle. These are the seven spiritual constituents in which the divine nature of man is displayed as in the members of a leader. According to the technical expression used in occultism these seven principles are called the seven Spirits of God in man. And the seven stars are those from which we understand what man is to-day and what he is to become in the future. The consecutive stars of the incarnations of the earth, Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan, are the seven stars which make the evolution of man comprehensible. Saturn gave to man the plan for his physical body, the Sun that of his etheric body, the Moon that of his astral body, and the Earth has given him the “I” or Ego. The next three—Jupiter, Venus and Vulcan—develop the spiritual being of man. If we understand the call of the spirit who has these seven stars and the seven Spirits of God, the sevenfold nature of man in his hand, then we shall be studying Anthroposophy in the sense of the writer of the Apocalypse. To study Anthroposophy is to know that the writer is here referring to the fifth age of human evolution in the post-Atlantean epoch, to know that in our age, when man has descended most deeply into matter, we are again to ascend to spiritual life by following the great individuality who gives for our guidance the seven Spirits of God and the seven stars, in order that we may rightly proceed on our path.

And if we follow this path we shall bring into the sixth age the true spiritual life of wisdom and of love. The spiritual wisdom we have acquired will become the impulse of love in the sixth age, which is represented by the community expressing itself even in its name, the community of brotherly love, or Philadelphia. All these names are carefully chosen. Man will develop his “I” to the necessary height, so that he will become independent and in freedom show love towards all other beings in the sixth age, which is represented by the community at Philadelphia. In this way the spiritual life of the sixth age will be prepared. We shall then have found the individual “I” within us in a higher degree, so that no external power can any longer play upon us if we do not wish it; so that we can close and no one without our will can open, and if we open no opposing power can close. These are the Keys of David. For this reason he who inspires the letter says that he has the key of David: And to the Angel of the community in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth and no man openeth. ... Behold, I have set before thee an open door, and no man can shut it” (Rev. iii. 7)—the “I” that has found itself within itself.

In the seventh age those who have found this spiritual life will flock around the great Leader; it will unite them around this great Leader. They will already belong so far to the spiritual life that they will be distinguished from those who have fallen away, who are lukewarm, “neither cold nor hot.” The little flock which has found spirituality will understand him who may then say, when he makes himself known, “I am he who contains in himself the true final Being towards which everything is steering.” For this final Being is described by the word, Amen. “And unto the Angel of the church of Laodicea write: Thus saith the Amen, he who in his being presents the nature of the end” (Rev. iii. 14).

So we see that in the Apocalypse of John is presented the contents of an initiation. Even the first stage of this initiation, where we see the inner progress of the seven post-Atlantean ages, where we still see the spirit of the physical plane, shows us that we are dealing with an initiation of the Will. For this book can inspire our will at the present time when we know that we ought to listen to the inspirers who teach us, when we learn to under-stand what the seven stars and the seven Spirits of God signify, when we learn that we ought to carry the spiritual knowledge into the future.

Out of the whole spirit of our anthroposophical work, you will have seen, in the course of years, that its aim is not to work on, as it were, something directly sensational, but to follow tranquilly those facts connected with spiritual happenings, the knowledge and cognition of which can be important for our life. One does not merely serve the day, spiritually, by always speaking on what concerns the day, but one also serves it by assimilating a knowledge of the great connections of life. Our own individual life is fundamentally connected with the great events of existence, and we can only rightly judge our own life, when we estimate it by the greatest phenomena of life. Hence it arises, that within our seven-yearly cycle in the German Section of the Theosophical Society, for four years we have occupied ourselves with the foundation of our views, of our knowledge, and in the last three years we have tried to deepen these basic views with reference to world-embracing questions. And you will have seen from what has come to you in the explanations given in various lecture-cycles, that considerations concerning the Gospels belonged to the latter. Not merely because the material and content of the Gospels should be brought close to us, but because through their study, many things touching human nature can be learnt. And so today, something can be said about the Gospels, with various applications to the personal life of man.

These Gospels are regarded less and less by external science as a historical document for the knowledge of the greatest Individuality, of the greatest Impulse, which has entered the evolution of humanity—of Christ Jesus. The attitude to the Gospels in the first Christian centuries, and for a long time through the middle ages, was quite different from what it has become in recent times. The Gospels are first felt today as four mutually contradictory documents, and nothing appears more natural today than to say: How can four documents be historical, when they contradict each other, as the four Gospels do, each of which professes to give us an account of what happened at the beginning of our era in Palestine.

Yet one thing could strike human thinking, unless it tries today to avoid seeing the most important matters. For example, it might be said: It does not really need very much today to realise that if the four Gospels are read consecutively they do indeed contradict themselves in that sense as one understands it today. Any child could see that, one might retort! But it might be added: Now the Gospels are in all hands, now everybody occupies himself with them. But there was a time before the invention of printing, before the modern spread of books, when these Gospels were by no means in all hands, when they were really read only by very few, and these few, they were just the people who stood at the peak of the spiritual life. Fundamentally, in the first centuries, only those had the Gospels in their hands who stood at the summit of the spiritual life. The content was imparted to the others, brought near so that they could grasp it. One might ask: Were then these few, who stood at the summit of the spiritual life, really such terrible fools, such mightily stupid people, that they could not see what any child can see today: that they do contradict each other, in the ordinary sense? Were then all those people, who endeavoured to grasp the gigantic Christ Event in the sense of the four Gospels, really such fools, such terribly stupid men, that they did not see what the critic sees, working in the modern sense with these contradictions? This is a question for oneself.

If we pursue such a question, we soon notice something else: i.e., that the whole world of man's feeling towards the Gospels stood differently to them than it does today. Today it is the critical intellect, which has learnt its whole training, its whole manner of thought, at the hand of external sense-reality, it is this which attacks the Gospels, and for this it is truly not difficult to find these intellectual contradictions; for they are childishly easy to find.

How, then, did those who stood at the summit of the spiritual life and centuries ago took the Gospels in hand get on with what one today calls contradictions? You see, these men of old had an infinite reverence, unthinkable today, for the great Christ Event through the four Gospels, and they felt extraordinarily that because they had four Gospels, they had all the more to revere and value this event. How is that possible? That was because these old judges of the Gospels kept in mind something quite different from what is kept in mind today. The modern critics do not proceed more cleverly than one who, perhaps, photographs a nosegay from one side—he thus gets a certain photograph of the nosegay. He now goes through the world with this photograph. People notice what the photograph looks like, and say: Now I have an exact idea of the nosegay. But then someone comes who photographs it from another side. The picture is quite different. He shows the picture of the same nosegay to people, but they say: That can't be a picture of the nosegay. The pictures contradict each other. And if the nosegay is photographed from four sides, then the four pictures do not appear similar, yet they are four views of the same thing. This was how the old judges of the four Gospels felt. They said: the four Gospels are representations of one event, from four different points of view, and because this is the case, they give us thereby a complete picture, because they are not alike—and first when we are in a position to form a complete representation from the four sides, do we then get a complete idea of the events of Palestine. And so these people said: We must look up with all the greater humility, when we see the events of Palestine presented from four sides. For this event is so great, that one cannot understand it, if it is only described from one side. We must be thankful that we have four Gospels, which describe this great event from four sides. We must only understand how these four different points of view have come together, and then, when we have convinced ourselves of this, can we form a perception of what the individual person can have from the four Gospels.

That which we call the Christ Event is a mighty happening in the spiritual evolution of mankind. How can we insert what took place then in Palestine in the whole of human evolution? We can regard it in such a way that we say: Everything, all that mankind previously experienced spiritually, which humanity had gone through spiritually, all that flowed together streamed together into the event of Palestine, in order from then to flow on farther in one common stream.

There we have—just to mention but one thing—let us say, the old Hebrew teaching, as is laid down in the Old Testament, if we understand it aright. That is one contribution. It flowed in, as the event of Palestine took place.

There was then another stream which proceeded from Zarathustra. This flowed into that which from then streamed on through the world as Christianity as a main stream.

There is that which we can call the Oriental spiritual stream, which found its most significant expression in Gautama Buddha. That also flowed into the one great main stream, and still others, in order then to flow on together. All of these single streams are today within Christianity.

You are not shown what Buddhism is today by one who warms up again the teachings which Buddha gave out 600 years before our era. These teachings have flowed into Christianity. You are not shown what Zarathustrianism really is by one who takes the old Persian documents, and from thence will show the nature of Zarathustrianism today; for he who taught in ancient Persia what exists in the ancient Persian documents has evolved further, and has let his contribution flow into the spiritual life of mankind, and we must seek Zarathustrianism also within Christianity, as well as Buddhism, and the old Hebrew stream.

And now we must ask ourselves, in order to have, in a slight degree, a picture of the real relationship: How have these three streams of Buddhism, Zarathustrianism, and ancient Hebrewism, flowed into Christianity.

If we will understand how Zarathustrianism flowed in, then we should call to mind something which has often been mentioned here: that that individuality whom we mention as Zarathustra, was the great teacher of the second post-Atlantean epoch, and first taught in the so-called ancient Persian people, and then incarnated again and again. After he ascended higher and higher through each incarnation, he appeared about 600 years before our era as a contemporary of the great Buddha. He appeared in the secret schools of the old Chaldean-Babylonian sphere of culture. This Zarathustra was incarnated there, he was the teacher there of Pythagoras, who went to Chaldea, in order to perfect himself in the right manner. Then this Zarathustra, who at that time 600 years before our era appeared under the name of Zarathas or Nazarathos, was born again at the beginning of our era, reborn so that he appeared in a body which sprang from the parental pair called Joseph and Mary, mentioned and described in the Matthew Gospel. We designate this child of Joseph and Mary, of the so-called Bethlehem parents, as one of the two Jesus children who were then born at the beginning of our era. Zarathustra incarnated in him. Therewith we have implanted in that old Palestine the individuality who was the bearer of Zarathustrianism, the one significant spiritual stream.

But not only this spiritual stream has to live again, in order to be able to stream into Christianity in a new form, but other spiritual streams also. Many different things had to come together and combine for this. For instance, it had to happen also that Zarathustra was born in a body, which as a body, through its physical organisation, made it possible for Zarathustra in that incarnation at the beginning of our era, to develop those faculties which he possessed, through having ascended so high from incarnation to incarnation. For we must permit ourselves to say: If such a high individuality descended and found an unsuitable body (which could happen through his being unable to find a suitable body), then he would not be able to express the faculties which he possessed in soul and spirit, because the instruments were not there, in order to express on earth the corresponding powers. One must have a definitely formed brain, if one will express such powers as Zarathustra possessed. That means, one must be born in a body, which, as a body inherited from forefathers, has those qualities which render it a suitable instrument for the faculties which come over from an earlier incarnation. And so, in the case of that Jesus child described in the Matthew Gospel, care had to be taken, that he did not merely have inwardly, in that which reincarnated such a high psychic-spiritual organisation, that he could exercise that mighty effect which had to be exercised, but that also, this soul could be born in a perfect physical organisation, which was inherited. Zarathustra had to find forthcoming this suitable physical brain.

What was thus worked out as a perfectly adapted physical organisation was now the contribution which the ancient Hebrew people had to make to Christianity. A suitable physical body had to be created out of it with the utmost conceivable perfect physical instruments. A suitable body had to be created through purely physical heredity for him who incarnated here. Preparation had to be made for this throughout all the generations lying far back, so that the right qualities could be passed on to that body which was born at the beginning of our era. To transmit the right body was again the mission of the ancient Hebrew life.

Now we will form for ourselves an idea of how this life flowed into the great main stream of our present spiritual life. That means, just as we have seen the mission of Zarathustra within Christianity, so we will now seek the mission of the ancient Hebrew people for the entire civilisation of our earth.

Here it must be said that the more spiritual science progresses, the more it sees in the Bible, compared with what we have today as external history. What is unearthed in the latter really appears childish compared with what stands in the Bible, only one must read it rightly to understand it. This is really the more correct, to the eyes of true spiritual investigation. And so, among other things, it is correct that in a certain connection, that which was the later Judaism, arose from a tribal father, from the father Abraham or Abram. Something absolutely correct lies behind that if we go back along the generations, we come to a tribal father, to whom quite special powers are imparted from out of the spiritual world itself. And in the sense of spiritual science, we can speak of a tribal father of the Jewish people, of Abraham or Abram. Quite special powers were imparted to him from out of the spiritual world. What were these? If we want to understand what special faculties were imparted to him, then we must call to mind a little the various things we have already said here.

We have said: If we go back to earlier times, we find that human beings had other powers of soul, which we can designate as a kind of dim clairvoyance compared with those of today. They could not look out into the world in such a self-conscious intellectual way as modern human beings, but they still had the faculty to see the spirit which exists in the outer world, spiritual phenomena, facts and beings; even if this seeing, because it occurred in a dimmed consciousness, was more like a living dream, yet it had a living connection with reality. This old clairvoyance had to become weaker and weaker, so that man could educate himself to our present modern perception and intellectual culture.

The whole evolution of mankind is a kind of education of humanity. The various faculties are gradually acquired. Our present way of seeing, without our perceiving, for instance the astral body winding round a flower, when we behold it in ordinary consciousness—whereas the ancient observer saw the flower and the astral body round it—this modern perception, which beholds objects with the sharp contours of the intellect, had to be trained in man, through the disappearance of the old clairvoyance. But one definite law prevails in spiritual evolution. Everything which man acquires must take its starting point from one individuality. Faculties which are to become common to a large number of people must, as it were, first begin in one. Those faculties which relate especially to a combination turned away from clairvoyance, to the judging of the world according to measure, number, and weight, these faculties which tend especially not to see into the spiritual world, but to combine sensible phenomena, were first implanted from out of the spiritual world in that individuality who is designated as Abraham or Abram. He was chosen first to develop especially those powers which are bound in the most eminent degree to the instrument of the physical brain. Abraham or Abram is not for nothing called the discoverer of arithmetic, that means, that faculty which judges and combines the world according to measure and number. He was, as it were, the first of those, in whose soul-powers the old dreamy clairvoyance was extinguished, and whose brain was so prepared as a perfect instrument, that just that faculty which makes use of the brain, comes most to the fore.

And so in Abraham or Abram, there was a man, in whom the physical brain was so developed, that it was applied most of all to external perception on the physical plane, whereas all human beings earlier made less use of the physical brain, while they saw clairvoyantly in the outer world the spiritual world, without always using the physical brain. That was a significant, mighty mission which was especially allocated to Abraham.

And now this faculty, which was laid as a seed from out the spiritual world in Abraham, like any other seed, had to develop more and more. You can easily conceive that whatever appears in the world must develop. Similarly this power of considering the world through the physical brain had gradually to develop from the seed. The evolution of this faculty now occurred through the succeeding generations, while that which was given to Abraham was carried over to the succeeding generations through the times which followed. But something else had to happen than formerly when the mission of older people was carried over to the younger. For the other missions were not yet bound to a physical body; the greatest missions especially were not bound to a physical brain. Let us take Zarathustra. What he gave to his disciples was a higher clairvoyant vision than other people had. That was not bound to a physical instrument; that was carried over from teacher to pupil, the pupil again became teacher, carried it over to his pupils, and so on. Now it was not a question of a teaching, of a method of clairvoyant perception, but of something bound to the instrument of the physical brain. Something of this nature can only be implanted into later times by being inherited physically. Therefore, what was given to Abraham as mission was bound up with its being inherited physically from one generation to the other. That means, this perfect organisation of the physical brain must be inherited from Abraham by his descendants from generation to generation. Because his mission consisted in the physical brain becoming more and more perfect, this had to happen from generation to generation.

Thus the mission of Abraham was something bound up with procreation, in order to become ever more perfect in the course of physical evolution. But now something else was united with this contribution which the old Hebraic people had to perform. This we will understand if we consider the following.

If we take the other people in other civilisations, with their old dim clairvoyance, then we must say: How did they receive that which was most important, which they venerated most of all in the world? They received it in such a way that it shone as Inspiration in their inner being, shone entirely inwardly. One did not have to investigate so far afield as today. Today man acquires his science by investigation outwardly, by experimenting, he derives his laws by combining external facts. The ancients did not experience what they sought to know in this way, for it shone in them as inspiration. They received it in the inward being. The soul had to give birth to it inwardly. They had to turn the gaze away from the outer world if they let the highest truths arise as inspirations. This had now become different in that people who derived their mission from Abraham or Abram. Abraham had to bring to men just that which can be won through observation outwardly, and through combination. If then a member of other civilisations, which were built on the old clairvoyance, looked up to the highest, then he said to himself: I am thankful to the God Who reveals Himself to me within. I turn my gaze away from outside, and the God becomes present to me in the spirit, if, without looking outwards, I let the inspirations of the Divinity shine within. That people which arose from Abraham, however, had to say: I will renounce the inspirations which merely come from within. I will prepare myself to turn my gaze into the world around. I will observe what reveals itself in the air, and water, in mountain and plain, in the starry world, there will I send my gaze, and then I will be able to ponder how one thing stands by another. I will combine the things outside with each other, and will see how I can win an all-embracing thought. And when I comprise what I see in the outer world with an all-embracing thought, bringing it into one single thought, then I will name that which the outer world says to me Jahve, or Jehova. I will receive the highest through a revelation from outside, through a revelation which speaks through the outer world. That was the mission of the Abrahamitic people: to give mankind that which came as revelation from outside, in contrast to that which the other peoples had to give. Therefore this instrument of the spiritual life had to be inherited so that it corresponded in its formations to the revelations from outside, just as earlier the inner soul-powers had to correspond to the revelations from within.

Now let us ask ourselves: What happened there, when the old clairvoyants gave themselves to the revelations from within? Then they turned their gaze from outside, for what revealed itself in the external world could say nothing to them about the spiritual world. They even turned their gaze from sun and stars, for they listened solely to what was within, and then the great inspirations about the secrets of the world revealed themselves. Then the perceptions appeared concerning the structure of the world. And that which they knew about the stars and their movements, about the laws of the starry world, about the spiritual worlds, was not acquired by them through external observation, these members of the ancient civilisations. They knew something of Mars, Saturn, etc., because the nature of these stars revealed itself in their inner being. Thus it was the laws of the entire cosmos, which as it were, were inscribed in the stars, were at the same time inscribed in the souls of these people. They revealed themselves there through inspiration. As the laws of the world which dominate the hosts of the stars revealed themselves in the soul, so now the external laws which rule the world should reveal themselves through external combination to the Abrahamitic people, which now should be won through external observation. For this, heredity had to be so guided that thereby the brain got those qualities through which it could see the right combinations there outside. That wonderful conformity to law was implanted in the seeds which were transmitted to Abraham, which could so develop through i.e. generations, that their development corresponded with the great world-laws. The brain had to be inherited so that its inner powers, its configuration, developed like the laws of number of the stars, out there in the cosmos. Therefore, it was said by Jahve to Abraham: Thou wilt see generations arise from thee, which in their ordering are arranged as the number of stars in the heavens. As the stars in the sky are arranged in harmonious relationships of number, so should the generations also be arranged in harmonious relationships of number. That means these generations should carry laws in themselves, like the starry laws in the heavens, There we have twelve constellations. An image of this had to appear in the twelve tribes, as they arose from Abraham, so that the corresponding faculties, which were implanted as seed in Abraham, could be led down through the generations. And so, in the whole organic structure of this people developing from age to age, an image was created of the number and measure in the heavens. A translation of the Bible has rendered this by saying: Thy descendants shall be as numerous as the stars in heaven.... Whereas in truth, the passage should run: Thy descendants shall be arranged regularly in the blood relationship, so that their arrangement is an image of the laws of the stars in the heavens. O, the Bible is deep! But what is today offered as Bible is coloured by the modern view of the world. There it runs, “Thy descendants shall be as numerous as the stars in the sky,” whereas in truth it is said: Everything shall be so regular in thy descendants that, for example, twelve tribes result, which correspond to the number twelve in the constellations of heaven.

And so the individual characteristics had to appear that all the time there came to expression the mission of the Abrahamitic people: I get as a gift from outside—not as something which shines in my innermost—that which forms my mission. There is given to me from outside that which I have to bring to the world. That is wonderfully expressed in the Bible, that the mission of Abraham is something given to him from outside, in contrast to the old revelations which were given from within. What had the mission of Abraham to be? The mission of Abraham had to be this: to provide the blood, and what flows through the blood, to Christ Jesus. That is the mission of Abraham. The entire spirituality of a certain stream had to be permuted in this. That had to work as if it came from outside, a gift from outside. Abraham had to give to the world the old Hebrew people. That is his mission. If that is to correspond to the whole nature of his mission, then this people itself, which is his mission, this people itself must be a gift from outside, must be given by him as a gift. Abraham had a son—Isaac—whom he had to sacrifice, as related in the Bible. And as he came to sacrifice him, this son was given anew to him by Jahve. What is thus given him? From Isaac originate the entire people. If Isaac had been sacrificed, there would have been no Hebrew people. The whole people were thus given him as a gift. In the sacrifice of Isaac is this character of gift wonderfully expressed. The people itself is the mission of Abraham; and with Isaac, he receives the entire Hebrew people from Jahve as a gift.

The presentations in the Bible are thus deep, and all correspond in detail to the inner character in the progressive evolution of humanity. This old Hebrew people had to give up bit by bit the old clairvoyance, which the other civilisations comprised within themselves. This old clairvoyance was bound to faculties which came out of the spiritual world. One designated these clairvoyant faculties, according to their nature, by expressions derived from the starry constellations. The last faculty which was given up, for the old Hebrew people to be bestowed on Abraham, was the one connected with the starry sign of the Ram. Therefore a ram is sacrificed in place of Isaac. That is the external expression for the sacrifice of the last clairvoyant power so that the old Hebrew people could be bestowed on Abraham. Thus this people was chosen to develop just those powers which depend on the observation of the outer world. But atavistic relics of the earlier appear in all, and so it came about that again and again the old Hebrew people was forced to exclude what did not lie purely in the blood. The carrying over of these faculties directed externally that which still remained of the old clairvoyance. That which came as an inheritance from other peoples had always to be excluded.

We here touch a chapter which is only described with difficulty today, because it contains a truth which lies as far as possible from modern thinking. But it is nevertheless a truth, and one may make the demand, that those who have worked a longer time in anthroposophical groups, can bear such truths, withdrawn somewhat from modern habits of thought.

We must be clear that for certain human classes in ancient times, they retained older faculties into later ages, especially with reference to knowledge; the old clairvoyant powers were once with them in the soul. Man was more united with spiritual beings; they revealed themselves in him. That expressed itself in certain people, who represented as it were decadent products of this older humanity, that they maintained a lower form of this connection with the spiritual outer world. Whereas the really clairvoyant people were more bound up with the entire universe through spiritual intuition and inspiration, the human beings who were in decadence, were lower human types, who in their decadence developed their ancient connection with the surrounding world. They were not independent; the I-ness or Ego-hood, Ego-nature, did not come out in them, but also, the old clairvoyant faculties were no longer at their corresponding height. Such human beings constantly appeared, and in them was shown the connection between certain physical human organs, and the so-called ancient clairvoyant organs. And now comes that truth which must sound so strange. What one calls the old clairvoyance, this shining of world secrets in the innermost, must come by some path or other into the soul. What shone in man must stream in; that means, we have to conceive that “streamings-in” (influxes) occur in people. The ancient human being did not perceive these streams, but when they took place and shone in him, he perceived them as his ancient inspirations. Certain streams thus flowed into man from out his environment. These were later transformed in him. These streams in ancient times were purely spiritual streams, were, for instance, perceptible to a clairvoyant as pure astral-etheric streams. But later, these pure spirit streams dried up, as it were, condensed to etheric-physical streams. And what arose thus? The hair arose in this way. The hair is a result of the ancient streams. The hair today on a human body was formerly spiritual stream in man, coming from outside into his inner being. Our hair is a dried-up astral-etheric stream. And such things are only preserved where—one might say—the old truths have remained, purely externally, in writing, through tradition. Therefore, in Hebrew, the word HAIR and the word LIGHT are designated by approximately the same signs, because one had a consciousness of the relationship between the astral in-streaming light, and the hair; as, in general, in old Hebraic writings, originally, purely in the words themselves, the greatest truths are contained.

Thus one can say: there is a progressive evolution of mankind. With those human beings, however, who retained the old faculties in decadent form, these streamings-in indeed transformed themselves, dried up, as it were, but no new faculties appeared instead. They were in an old way bound with the new, and yet again, not bound, because these streams were dried up. Such people were very hairy, while those who developed further were less hairy, because new powers appeared instead of those which later condensed to hair.

Science will only come again to these significant truths after a long time. In the Bible they stand. The Bible is far more learned than our modern science, still standing at the childish stage guarding its A.B.C. Just read the story of Jacob and Esau. Jacob is he who has progressed a stage, who has developed the faculty of the later age, Esau has remained at an earlier stage. It is he who is the simpleton, as it were, compared with Jacob. As the sons are presented to Isaac, the mother has covered Jacob with false hair, so that Isaac confuses the younger son with Esau. We should thereby be shown that the old Hebrew people still had something in them as an inheritance from other civilisations which had to be stripped off. Esau is thrust out; through Jacob is implanted what should live on as external combination.

And just as that which had been retained in a form remaining behind was thrust out in Esau, so were the old clairvoyant powers, which came to expression as an atavistic remnant in what Joseph represents, thrust out by his brothers, towards Egypt. He had dreams, and could interpret the world through them; that is the faculty which should not develop in the mission of the Abrahamitic people. Therefore he is thrust out, and must go to Egypt.

So we thus see how a stream is worked out in the old Hebrew people, which is built on blood relationship through the generations, and out of which by stages that which remains over as relics is expelled. The old Hebrew has this as its own peculiar tendency, to make that which is inherited down through the generations into an ever more and more perfect instrument, so that when the whole generations have run their course, that body can be evolved from it which can furnish the instrument for him who is to be incarnated again. If the old Hebrew people could not receive revelations from within, they must receive them from outside. Even that which the other peoples received through direct inspiration, had to be received by the old Hebrew people through an external revelation. That means, the Jews had to go over to another people—led by Joseph—who had the old inspirations. And while Joseph was initiated into the Egyptian Mysteries, they attained through external means what they needed to know about the characteristics of the spiritual worlds. They even received the moral law from outside, not as something which shone to them from within. That was the mission of the old Hebrew people. Then, after they had assimilated what they had to absorb from outside, they withdrew with an externally acquired revelation—they returned back again to their Palestine.

And now, after this old Hebrew people had undergone all this, there should be shown how it gradually developed from generation to generation, so that finally the body which became the body of Jesus could be born from this people, whereby the old Hebrew stream flowed into Christianity.

Remember how we have discussed the development of tendencies in the case of single human beings. The life of the individual falls into periods of seven years. The first period extends from birth until the change of teeth, at the age of seven, and in this the physical body simply builds its forms. Then we have the second seven-yearly period to the age of puberty, in which the etheric body is active in the growth of form, in enlarging the forms. The forms are made definite till the age of seven, then the already definite forms merely enlarge, letting those tendencies prevail down in them. From 14 to 21, the astral body is especially predominant. And so we see in the twenty-first year the real “I” of man is first born, and becomes independent. Thus the life of the individual runs its course in certain periods, till the birth of the human “I” or Ego. Similarly, those germs or aptitudes must gradually develop in that people which as people had to provide a body for a most perfect Ego or “I.” In this case, what appears in man in the course of years, so develops here that it appears in the course of generations. A following generation must have developed other tendencies than a previous generation. Everything cannot develop all at once merely in one generation. To explain why this is so from occult bases would lead too far, but one can call to mind a quite ordinary phenomenon. Just remember that in heredity, certain qualities are not immediately inherited, but leap over one generation and it is the grandson who appears similar to the grandfather in inherited qualities. Thus it is in the inheritance of qualities in the successive generations of the Hebrew people. One generation had always to be leaped over. And so what corresponds in the single individual to one period of age, corresponds in the successive generations to two. We can therefore say: This people, like a great individual, must so develop from generation to generation, that what occurs in the case of the individual from birth to change of teeth, here requires 2 x 7 = 14 generations. Then a second period comes, again comprising 2 x 7 generations. This corresponds to the period between the change of teeth and puberty. Then a third period, again comprising 2 x 7 generations, corresponding to the age between 14 and 21, where the astral body is especially prominent. Then the “I” or Ego can be born. The “I” or Ego could be born in the Hebrew people after 3 (2 x 7) = 3 x 14 generations had elapsed. He who wanted to describe to us the body which was given as instrument to Zarathustra, had to show how, through 3 (2 x 7) generations, the seed which was given to Abraham developed, so that after 3 x 14 generations, the “I” could be born, just as in the individual, the “I” could be born in its threefold corporality after 3 x 7 years. The writer of the Matthew Gospel does this. He describes 3 X 14 generations, the generations from Abraham to David, those from David to the Babylonian Captivity, and those from the Babylonian Captivity to the birth of Jesus.

Thus from the depths of knowledge, out of the Matthew Gospel, we have pointed to the mission of the old Hebrew people, how gradually the forces were developed which made it possible for the most perfect Ego or “I” which Zarathustra had attained to be born in a body from this people.

And if we now see what the destinies were of this old Hebrew people, we find that the Captivity appeared to the entire people where, in the individual after the fourteenth year, preparation takes place for individual life, where that springs up which can be accomplished in life, and what man absorbs between the ages 14 and 21; the hopes of youth; that the Captivity was the time when, as it were, the astral body of the old Hebrew people came into consideration, where that was implanted through the last fourteen generations, which gives it its impulse. Therefore the old Hebrew people are led into the Babylonian Captivity—there, where, 600 years before our era, Zarathas or Nazarathos was then in his incarnation, at that time the teacher in the secret schools of the Babylonians. Those who were the most prominent leaders of the old Hebrew people then came into contact with the great teacher of ancient times, with Zarathas. He there became their teacher, united himself with them, they took up there the great impulse which so worked that in the last fourteen generations this people were prepared for the birth of Jesus.

Events then went on further, as you know. And then we see something noteworthy. We see a law observed in the spiritual sphere by the writer of the Matthew Gospel, which will be recognised more and more as a law significant for all life. This is the law, that whatever has happened earlier is repeated at a higher stage. Modern science has it already in a somewhat distorted form when it declares that what has been undergone at a lower stage throughout long epochs is repeated shortly in each single being. The writer of the Matthew Gospel shows us this in a magnificent way. He shows it by saying: The Ego of Zarathustra had to incarnate in a body which was gradually developed within the Abrahamitic people. Abraham proceeded from Ur in Chaldea, from the place where Babylonian civilisation started, and took his path through Asia Minor towards Palestine. His descendants were led farther south through the dreams of Joseph, towards Egypt, and after they had here received the Egyptian Impulse, returned to Canaan. That is the fate of the entire people. First, the whole people are led through Canaan, towards Egypt, and then back again to Canaan. What thus transpired as the fate of a people, had now shortly to be repeated. There, where the Ego is born for whom the vehicle had been thus prepared, after all had been developed that was laid down in Abraham, there this Ego again takes its starting point from Chaldea. In Chaldea, Zarathustra was the secret teacher in his last incarnation, his spirit was united with Chaldea. What path does the soul of Zarathustra take, when it will incarnate in Bethlehem? Zarathustra had remained united with those who had been initiated in the Chaldean secret schools, with the Magi. They called well to mind how they had heard from their teacher that he would reappear, that this soul who from the beginning was designated as Zarathustra—the golden star—would take his path at a definite point of time towards Bethlehem. And as the time came, they followed the path which this soul took, repeating the path of the old Hebrew people. As Abraham followed the path to Canaan, so that star took this path to Canaan: that means, the soul of Zarathustra; and the three Magi followed the star Zarathustra, and he led them to that place where he was born in that body destined for him from out the Abrahamitic people. Thus Zarathustra, the Ego of Zarathustra, was led along that path—repeating in spirit—which Abraham had traversed to Palestine. Then the old Hebrew people had had to seek the path to Egypt. It had been led over through the dreams of the elder Joseph. And now, that Ego which was born in the Bethlehemitic Jesus, was led through the dreams—again of a Joseph—led to Egypt, the same path which the Abrahamitic people had pursued through the dreams of the elder Joseph. This Ego of Zarathustra, repeating in Spirit, undergoes the whole destiny of the old Hebrew people in the body of Jesus. He goes to Egypt, and then again back to Palestine. Here we have the repetition in spirit which is undergone by the soul of the Ego of Zarathustra. And that is an image of the fate of the old Hebrew people.

In the Matthew Gospel, out of the knowledge of the law, we have that faithfully described, that what appears at a higher stage, is a repetition in short of what was there earlier. Oh, how deeply these gospels describe the event that stands at the beginning of our era, that is so mighty, that four writers have said: Each one of us can only describe from his standpoint this great event. Each of these four has described the one event according to his own limited power. As when we picture a being from four sides, we retain but one picture, and through the combination of mutually contradictory pictures know the total being, so has the writer of the Matthew Gospel described what he knew about the law of 3 (2 x 7), about the preparation of the body for the great Ego of Jesus through the mission of the old Hebrew people, according to these secrets, of which he was conscious just through his initiation. The writer of the Luke Gospel has described according to the initiation of which he was conscious, whereby he presented how in another way the Buddha stream flowed into Christianity, in order to flow on farther into it. And the other gospel writers have described from out of the presuppositions of other initiations. The event they describe is so great, that we must be thankful when we find it described from four sides, from the aspects of four initiations.

Today we have only been able to indicate the inflow of the Zarathustra stream, and the contribution of the old Hebrew people. Next time we will discuss something else, which has been transmitted as a contribution in order to stream further into Christianity at a newly-arisen stage. Only some details were mentioned today from the spirit of the origin of Christianity, to show how our knowledge of the world grows, our knowledge of man grows, if we follow the greatest event in humanity. An idea should be awakened of how deeply this event is to be taken, and how deep the gospels are, when we really understand how to read them.

A pleasant, sunny morning landscape, in a terraced garden overlooking a town with many factories.

Benedictus, Capesius, Maria, Thomasius, and Strader are discovered walking up and down and engaged in leisurely conversation. Benedictus wears a white biretta and is in his white robe, but without the golden stole.

Capesius:
Here is the place, where Benedictus oft
In soft warm sunlight of a summer morn
Gave himself to his pupils that they might
In reverent mood receive his wisdom's words.
Out yonder lies what ever must divide
With pitiless intent the souls of men
From all the wondrous beauty of the earth,
That nature's God doth shower so bounteous here.
In yon waste sea of houses in the town
Doth Benedictus ever nobly strive
To heal this human woe by deeds of love.
And when with human words so wise and true
He tells his pupils of the spirit-world,
He seeks for hearts, which free creative power
That here reveals itself in wakening souls,
Hath filled with sunshine and with love for men.
I, too, may now behold the happiness
Which through his words doth reach the heart of man.
Since he in love hath underta'en the task
Of guiding me within the spirit-world:
And now when I may feel that he is near
I shall again discover mine own self.

Benedictus:
Within the circle of my pupils here
Through free-will acts of others and thyself
A knot shall one day loosen in the threads
Which Karma spins in lives of men on earth.
Thy life itself will help to loose this knot.
In hearts of men who give themselves in truth
To follow wisdom, which I serve myself,
Thou cant by thine own power discover those
Joined unto whom thou wilt complete the work
For which in spirit thou hast been prepared.

Capesius:
Thee have I known, and I will follow thee.
As I held converse with mine inmost soul,
When I had been allowed to hear thy words
Within the spirit-realm in their true form,
And thou hadst brought me to myself again,
Then could I see portrayed in spirit-light
The aims which in the progress of the earth
I was to follow in my future lives.
And now I know that thou didst choose for me
The one right way for this to be revealed.

Benedictus:
Thomasius and Strader will henceforth
United with thyself accomplish much
That best may serve to further human health.
They have prepared the soul-powers which are theirs
With such intent since first the Earth began
That they can join to form a trinity
With thine own spirit in the cosmic course.

Capesius:
So I must thank my fate's unbending powers
Which seemed at first incomprehensible,
That when the rightful moment came at last
My life's aim suddenly revealed itself.

(He pauses meditatively.)

How wonderfully hast thou led me on:
It seemed at first as if I strove in vain
To enter with my spirit consciously
Into those worlds which by thy words are placed
So thoughtfully before the souls of men.
For many years I could find nought but thoughts
When in thy writings I absorbed myself.
And then, quite suddenly, around me flowed
The spirit-world in its reality;
I scarce knew how to find myself aright
Within my former more accustomed world.

Benedictus:
That would have hid the spirit-life from thee
For ever by its strong effective power
Unless the stronger forces of this life
Had first reduced it to a shadow dim.
Thou therefore, must with fullest spirit-sight
Behold thyself upon the threshold grim
Where other men only begin to see.

(During the last words Strader walks up to Capesius and the three go away together: after a short time Benedictus returns with Strader.)

Strader:
It gave deep pain, within mine inmost self
And weighed with heavy pressure on my soul
When on awaking to myself I found
I was again within my body pent
From which thy words had given me release.
My deadened soul-life first tormented me
On my return, yet 'twas not only pain;
For it brought forth in me the memory
Of all I lived through ere I saw with dread
What I could learn from Ahriman himself,
That every thought must cease its progress there.
I had to ask myself why I was set
By Benedictus' word within this realm
Where souls alone are taken into count
And only those are valued which can help
Towards the objects, which that power desires
To make his own through deeds that I have done.
He, in his wisdom, wanted to select
Twelve helpers from the number of mankind.

Benedictus:
Yet 'tis well known to thee why all these souls,
Which Ahriman showed forth, drew near to thee,
When he would force himself upon their fates.

Strader:
That also bitter pain revealed to me:
It showed how in a former life on Earth
I was united to a brotherhood
Which now hath formed again its mystic league,
And how those people stood towards myself,
Who were in their true nature then revealed.
And I could feel quite sure that Ahriman
Will use the bond, which e'en in future lives
Must ever surely bind their souls to mine.

Benedictus:
The cosmic powers do so direct their deeds
That these with cosmic progress may unite
By following in wisdom number's laws.
The sign how this direction is fulfilled
Shows itself clearly to the outer sense,
If it doth watch the Sun upon the course
He takes throughout the constellations twelve.
It is his place amongst those very signs
Which shows how on the Earth things come to pass
In strict succession in long course of time.
So Ahriman desired to mould the souls
Of those who are united thus to thee
To powers from whence thy work might shine afar.
He also wished to follow number's laws
In binding their soul-nature unto thine.

Strader:
Since I have learned the sense of number's law,
So shall I too succeed in rescuing
My work from out the realm of Ahriman
And offering it to the gods of Earth.

Benedictus:
It was through Ahriman thou hadst to learn
The sense of number in the universe;
So was it needful for thine own soul's good.
'Twas spirit-pupilship that guided thee
Into that realm, which thou didst need to know
If thy creative power should bloom aright.

(Exeunt Benedictus and Strader. Maria and Thomasius appear from the other side.)

Maria:
Johannes, knowledge hath thy soul acquired
From truth's cold realms. No longer wilt thou now
Weave only in thy pictures that which souls,
Still pent within the body, live in dreams,
For far from cosmic progress are those thoughts
Which but as self-begotten show themselves.

Thomasius:
'Tis love of self—although they may pretend
'Tis thirst for knowledge maketh them do this.

Maria:
Whoe'er desires to dedicate himself
To human progress and perform such work
As shall in course of time prove living force
Must first entrust himself unto those powers
Who work in deep realities and bring,
Where order with confusion aye doth fight,
The rhythmic law of number and its power.
For knowledge only hath true active life,
That can reveal itself within the soul
When it can bring to men, still clothed in flesh,
The memory of life in spirit-realms.

Thomasius:
My course of life is thus made clear to me.
I have to feel myself a twofold man.
Through Benedictus' help and through thine own
I am a being independent, strong,
Whose forces do not yet belong to self—
To mine own self that stirs within me still.
Ye now have given me a manhood new
Who must be willing to give other men
What he hath gained by spirit-pupilship.
He must devote himself unto the world
As best he can: naught from mine other self
Must mingle and disturb what now at last
He hath as true self-knowledge recognized.
Contained in his own world he will go on,
If his own strength and help from both his friends
Shall in the future serve to form his fate.

Maria:
Whether thou walk'st in error or in truth
Thou canst keep ever clear the view ahead,
Which lets thy soul press farther on its path,
If thou dost bravely bear necessities
Imposed upon thee by the spirit-realm.

Yesterday we described the spirit of the Apocalypse of John in a general way. We tried to give a few broad outlines showing that in this Apocalypse is described what may be called a Christian initiation. To-day it will be my task to present to you in general the nature of initiation, to describe what takes place in a man when through initiation he is enabled to see for himself those spiritual worlds which lie behind the sense worlds; and further it will be my task to give in broad outline a description of the experiences in initiation. For only by entering a little more closely into the nature of initiation can we gradually understand this significant religious record known as the Apocalypse.

First of all we must again consider closely the two states of human consciousness, the one lasting from morning when a person awakes until evening when he goes to sleep, and the other which begins when he goes to sleep and ends when he awakes. We have often brought to mind that man as we know him in his present form is, to begin with, a fourfold being; that he consists of the physical, etheric and astral bodies and the “I.” To spiritual vision these four principles appear in their external form as if the human physical body is enclosed in the centre like a kind of kernel. During the day this physical body is permeated by the so-called etheric or life-body which projects very slightly round about the head as a luminous halo, but which also completely permeates the head; further down it becomes more cloudy and indistinct and the more it approaches the lower parts of man the less definitely does it show the form of the physical body.

Now these two principles of the human being are during the day enveloped by what we call the astral body, which projects on all sides like an ellipse, in the shape of an egg, and in its fundamental form it has luminous rays which look as if their direction really were from outside inward, as if they would penetrate from outside to the inner part of the man. Within this astral body are outlined a great number of different figures, every possible kind of lines and rays, many like flashes of lightning, many in curious twists; all this surrounds the human being in the most varied manifestations of light. The astral body is the expression of his passions, instincts, impulses and desires, as also of all his thoughts and ideas. The clairvoyant consciousness sees portrayed in this astral body all that one calls soul-experiences, from the lowest impulses to the highest ethical ideals.

Then we have the fourth principle of the human being, which one might sketch as if something were sending in rays to a point lying about one centimetre (3/8 inch) behind the forehead. That would be the diagrammatic representation of the fourfold man. In the course of these lectures we shall see how the several parts are distinguished in the whole.

This is a picture of man during the day from moving when he wakes, until night when he goes to sleep. Now, when he goes to sleep, the physical and etheric bodies remain on the bed and a kind of streaming-out of the astral body takes place. “Streaming-out” does not express it quite exactly; it is really as if a kind of mist formed. So that in the night we see the astral body which has withdrawn from the physical and the etheric bodies like a kind of spiral mist around the man, while the fourth principle of the human being disappears almost entirely towards one side, that is, it disperses and becomes vague. The lower part of the astral body can only just be seen; it is the upper part which is indicated as the “astral body which has withdrawn.”

Yesterday we emphasized what has to happen to a person if he is to receive initiation. If he occupies himself only with the customary activities of the present day he is unable to receive initiation. He must be so prepared that during ordinary daily life he performs the exercises of meditation, concentration, etc., prescribed for him by the schools of initiation. The effect produced by these exercises is, on the whole, the same in all kinds of initiation. They only differ in that the further we go back into pre-Christian schools of initiation, they are directed more to the training of thought, to the exercise of the power of thinking. The nearer we approach to Christian times the more are these exercises directed to train the forces of feeling; and the nearer we come to modern times the more we see how, in the so-called Rosicrucian training—conditioned by the demands and requirements of humanity—a particular kind of will culture, the exercise of the will is introduced. Although the meditations are at first similar to those of pre-Christian schools, there nevertheless prevails everywhere at the basis of the Rosicrucian exercises a particular training of the element of Will. The chief aim is, so to influence a person during the day—even if only for a short time, perhaps five to fifteen minutes—that the effect continues when the pupil falls asleep and the astral body withdraws. This effect was produced by the exercises given in the Oriental Mysteries, in the Egyptian Mysteries, in the Pythagorean schools, and it also resulted from the exercises of meditation based chiefly upon the Gospel of John. The astral body of a man who performs such, shall we say, occult exercises, gradually manifests many different changes at night. It manifests different light-effects; it shows that plastic formation of the organs of which we have already spoken and this becomes ever more distinct. The astral body gradually acquires an inner organization such as the physical body possesses in its eyes, ears, etc.

Yet this would never lead one to see much, particularly in the case of the man of the present day; the pupil, however, has some slight perception when his inner organs have been developed to a certain extent. He begins to become conscious during sleep. A spiritual environment gleams forth from the otherwise universal darkness. He perceives wonderful pictures of plant life; this was more especially the case in ancient times: to-day it takes place more seldom. These are the most primitive achievements of clairvoyance. Where previously there had been only the darkness of unconsciousness there now arises something of a dreamlike plant structure yet living and real. Much of what is described in the mythologies of ancient peoples was seen in this way. When we read in legends that Woden, Willy and Weh found a tree on the seashore and that from it they created man, this indicates that it was first seen in such a picture. In all the mythologies you may perceive this primitive kind of sight, this vision of plants. Paradise is also the description of such a vision, Paradise with its two trees of knowledge and of life. It is the result of this astral vision. It is not without cause that in Genesis itself is indicated that Paradise, together with all that is described in the beginning of the Bible, was seen in this manner. First we must learn to read the Bible, then we shall understand how closely and significantly it portrays this mysterious condition in its descriptions. In former times they did not teach of Paradise, of the beginning of the Bible, as we do now. The early Christians were told that “Adam fell into a sleep,” and that this was the sleep in which Adam, looking back, perceived the visions described in the beginning of Genesis. It is only in our day that the belief has grown that such words as “Adam fell into a sleep” are just an accident. They are no accident. Every word in the Bible has a deep meaning and only he can understand the Bible who knows how to value every single word.

That is the first thing. Then, however, in the pre-Christian Mysteries something special had to take place. When the pupil had performed his exercises for a long period—and this lasted for a very long time—when he had received what was necessary to produce order in the soul., when he had absorbed what we now call Anthroposophy, then he was at last able to participate in the old initiation proper. In what did this old initiation consist?

It is not sufficient that organs be formed in the astral body. They must be imprinted in the etheric body. Just as the letter of a seal is imprinted in sealing wax, so must the organs of the astral body be imprinted in the etheric body. For this purpose the neophyte in ancient initiations was brought into a particular condition. For three and a half days he lay in a death-like condition. We shall see more and more that this condition cannot and may not be brought about in our day, but that there are now other means of initiation. I am now describing the pre-Christian initiation, in which the neophyte was for three and a half days put into a death-like condition by the hierophant. Either he was laid in a kind of small chamber, a kind of grave where he lay in a death-like sleep, or he was bound in a particular position with outstretched hands on a cross, for this facilitated the arrival of the condition aimed at.

From many different lectures we know that death takes place in a man through the etheric withdrawing together with the astral body and the “I,” and only the physical body remaining behind, At death something takes place which otherwise has never occurred between birth and death in the ordinary course of life. The etheric body never, even in the deepest sleep, leaves the physical body, but is always within it. At death it leaves the physical body. Now during the death-like condition part at least of the etheric body leaves the physical body, so that a part of the etheric body which was within it before, in this condition finds itself outside. This is described, as you know, in more exoteric lectures by saying that the etheric body is withdrawn. That is not actually the case, for we can only now make the necessary fine distinctions. In the three and a half days during which the Priest-Initiate carefully watched over the neophyte, only the lower part of the body of the pupil was united with the etheric body. This is the stage when the astral body, with all the organs formed in it, imprints itself in the etheric body. At this moment illumination takes place. When the neophyte was awakened after three and a half days, what is called illumination had come to him, that which had to follow after purification, which consists merely in the development of the organs of the astral body. The pupil was now a “knower” in the spiritual world; what he had previously seen was only a preparatory stage of vision. This world consisting of forms somewhat resembling plants was now supplemented by essentially new structures.

We have now to describe more exactly what the initiate then began to see. When he had been led to illumination it was clear to him when he was awakened, that he had seen something which he had previously never been able consciously to grasp. What then had he seen? What was he able to call up in a certain sense before his soul as an important memory-picture of his vision? If we wish to understand what he had seen we must cast a glance at the evolution of man. We must remember that man has only gradually gained the degree of individual consciousness he now possesses. He could not always say “I” to himself as he does to-day. We need only go back to the time when the Cherusci, the Heruli, etc., lived in the parts now inhabited by the Germans. The different human beings did not then feel themselves as separate human egos, but as members of the tribe. Just as a finger does not feel itself to be something existing independently, so each Cheruscan did not feel that he could unconditionally say “I” to himself; his “I” was the “I” of the whole tribe. The tribe represented a single organism and a group of men who were related by blood had one “I”-soul in common. In those days you yourselves were members of a great community, just as to-day your two arms belong to your “I.” This may be clearly seen in the case of the people dealt with in the Old Testament. Each single member felt himself to be a member of the race. The individual did not speak of himself in the highest sense when he uttered the ordinary “I,” but he felt something deeper when he said “I and the Father Abraham are one.” For he felt a certain “I”-consciousness which descended from Abraham through all the generations to each member of the race. That which was related by blood was included in one “I.” It was like a common group-soul-“I” which included the whole race and those that understood the matter said: That which really forms our inmost immortal being dwells not in the separate members but in the entire race. All of the several members belong to this common “I.” Hence one who understood the matter knew that when he died he united himself with an invisible being which reached back to Father Abraham. The individual really felt that he returned into Abraham's bosom. He felt that his immortal part found refuge, as it were, in the group-soul of the race. This group-soul of the entire race could not descend to the physical plane. The people themselves saw only the separate human forms, but these were to them not the reality, for this was in the spiritual world. They dimly felt that that which flowed through the blood was the Divine. And because they had to see God in Jehovah they called this Divinity “Jahve” or also his Countenance, “Michael.” They considered Jahve as the spiritual group-soul of the people.

The individual human being on the physical plane could not see these spiritual beings. The initiate, on the other hand, who experienced the great moment when the astral body was imprinted in the etheric body, was able to see first of all the most important group-souls. When we look back into ancient periods of humanity we everywhere find that the present “I” has developed from such a group-consciousness, a group-ego; so that when the seer looks back he finds that the individual human beings flow together more and more into the group-souls. Now there are four chief types of group-souls, four prototypes. If we observe all the various group-souls of the different souls we notice a certain similarity but there are also differences. If we classify them there are four groups, four types. The spiritual observer sees them clearly when he looks back to the time when man was not yet in the flesh, when he had not descended to the earth. We must now consider more exactly the moment when from the spiritual regions man descended into flesh. This can only be represented in great symbols.

There was a time when our earth was composed of very much softer material than it is now, when rock and stone were not so solid, when the forms of the plants were quite different, when the whole was as if embedded like a primeval ocean in water-caves, when air and water were not separated, when all the beings now dwelling on the earth, the animals and plants, were developed in water. When the minerals began to assume their present form, man emerged from invisibility. The neophyte saw it in this way: Surrounded by a kind of shell, man descended from the regions which are now the regions of air. He was not yet as physically condensed when the animals already existed in the flesh. He was a delicate airy being even in the Lemurian epoch and he so developed that the spiritual picture presents the four group-souls: On one side something like the image of a Lion, on the other the likeness of a Bull, up above something like an Eagle and below something similar to Man. Such is the spiritual picture. Thus man moves forth from the darkness of the spirit-land. And the force which formed him appears as a kind of rainbow. The more physical powers surround the entire structure of this human being like a rainbow (Rev. 4). We have to describe this development of man in various realms and in various ways. The above description represents the way it appears to the investigator when he looks back and sees how these four group-souls have developed out of the common Divine-human which descends. From time immemorial this stage has been symbolized in the form represented in the second of the so-called seven seals.¹ That is the symbolic representation, but it is more than a mere symbol.

There you see these four group-souls emerging from an indefinite background, the rainbow surrounding it and the number twelve. Now we must understand what this number twelve signifies. When that which has just been described is seen coming forth, there is a clairvoyant feeling that it is surrounded by something of an entirely different nature from that which emerges from the indeterminate spiritual. In ancient times that by which it is surrounded was symbolized by the Zodiac, by the twelve signs of the Zodiac. The moment of entering into spiritual vision is connected with many other experiences. The first thing perceived by one whose etheric body goes forth is that it seems to him as if he grew larger and larger and extended himself over what he then perceives. The moment comes when the initiate says: “I do not merely see these four forms, but I am within them, I have expanded my being over them.” He identifies himself with them. He perceives that which is symbolized by the constellations, by the number twelve. We shall best understand that which spreads itself around, that which reveals itself, if we remember that our earth has passed through previous incarnations. We know that before the earth became earth it went through the condition of Saturn, then through that of Sun, then through that of Moon, and only then did it become our present earth. This was necessary, for only in this way was it possible for the beings we see on the earth around us to come forth as they have done. They had gradually to work through those changing forms.

So when we look back into the primeval past we see the first condition of our earth, that of ancient Saturn which at the beginning of its existence did not even shine. It consisted of a kind of warmth. You would not have been able to see it as a shining globe, but had you approached you would have come into a warmth space, because it then consisted only of warmth.

Someone might now ask: Did then the development of the world begin with Saturn? Have not perhaps other conditions brought about that which became Saturn? Was not Saturn preceded by other incarnations? It would be difficult to go back before Saturn because only with Saturn begins something without which it is impossible to go beyond Saturn, namely, that which we call time. Previously there were other forms of being; that is to say, we cannot really speak of a “before,” because time did not yet exist. Even time had a beginning! Before Saturn there was no time, there was only eternity, duration. All was then simultaneous. Only with Saturn did it come about that events followed one another. In that state of the world where there is only eternity, duration, there is also no movement. For time belongs to movement. There is no circulation, no revolution; there is duration and rest. As one says in Spiritual Science: there is blissful rest in duration. That is the expression for it. Blissful rest in duration preceded that Saturn condition. The movement of the heavenly bodies only entered with Saturn. The path indicated by the twelve signs of the Zodiac was conceived of as signs, and the time during which a planet passed through one of these constellations was spoken of as a cosmic hour; twelve cosmic hours, twelve hours of day and twelve of night! To each cosmic body, Saturn, Sun and Moon, is reckoned a consecutive number of cosmic hours which are grouped into cosmic days; and of these periods of time seven are outwardly perceptible and five are more or less outwardly imperceptible. We distinguish there-fore seven Saturn revolutions or seven great Saturn days and five great Saturn nights. We might also say five days and seven nights, for the first and last “days” are twilight days. We are accustomed to call these seven revolutions, these seven cosmic days, Manvantaras, and the five cosmic nights, Pralayas. If we wish to have it exactly correspond to our reckoning of time, we reckon two planetary conditions together, that is, Saturn and Sun, Moon and Earth; and we then get twenty-four revolutions. These twenty-four revolutions form important epochs in the representation of the world and we picture these twenty-four revolutions ruled by beings in the universe who are represented in the Apocalypse as the twenty-four Elders, the twenty-four rulers of the cosmic revolutions, the cosmic periods. In the seal (shown by Dr. Steiner) they are typified as the cosmic clock. The numbers on the clock are here only interrupted by the double crowns of the Elders to indicate that these are the Time-Kings because they rule the revolutions of the cosmic bodies. The initiate sees this when he first looks back into the picture of the past.

We must now ask: Why does the initiate see this picture? Because in it are represented symbolically in astral pictures the forces which have formed the human etheric body in its present shape, and corresponding with this the physical body. Why this is so you may easily imagine. Imagine a man lying in bed. With his astral body and “I” he leaves the physical body and etheric body. But now the physical and etheric bodies as they are to-day, belong to the present physical human body; and to the present etheric body belong the astral body and the “I.” This physical and this etheric body cannot exist alone. They have become what they are because the astral body and “I” have been membered into them. Only a physical body which contains neither blood nor nerves can exist without an astral body and “I.” That is the reason why the plant can exist without astral body and “I,” because it has neither blood nor nervous system, for the nervous system is connected with the astral body and the blood with the “I.” There is no being having a nervous system in the physical body which is not permeated by an astral body and there is no human being having a blood system in the physical body into which the “I” has not entered. Think of what you do every night. You callously desert your physical and etheric bodies and leave them with the blood and nervous systems to themselves. If it merely depended upon you, your physical body would have to die every night through your deserting your nervous and blood systems; it would die the very moment the astral body and “I ” left the physical and etheric bodies. But the spiritual investigator sees how other beings, higher spiritual beings, then occupy it. He sees how they pass into it and do what man does not do in the night, namely, take care of the blood and nervous systems. These are the same beings, however, who have created man, in so far as he consists of a physical body and etheric body, not only to-day but from incarnation to incarnation. They are the same beings who caused the first rudiments of the physical body to originate upon ancient Saturn and who formed the etheric body upon the Sun. These beings who from the very beginning of the Saturn and Sun periods have ruled in the physical and etheric bodies, now rule every night while man is asleep and basely leaves his physical and etheric bodies, surrendering them to death, so to speak; they penetrate and take care of his blood and nervous systems.

Hence, too, it is comprehensible that at the moment when the astral body touches the etheric body in order to imprint itself in it, man is then pervaded by those forces which have formed him; he then sees the picture of the forces which are symbolized in the seal. That which upholds him in life and connects him with the whole universe flashes out at this moment of initiation. He sees what has formed the two members of his being, the physical body and etheric body, that which preserves their life every night; but he himself has still no share in it for he cannot yet work into these two principles of his being. If it depended upon man, the physical body and the etheric body, which during the night lie on the bed, would be condemned to a plant existence, for he leaves them to themselves. Hence to man the state of sleep is an unconscious condition such as the plant always possesses.

Now what has happened, in the case of an ordinary man, with that which has withdrawn during sleep? What has become of the astral body and the “I”? These also are unconscious during the night. The ordinary man experiences nothing in his astral body during sleep at night. But suppose a person were passing through the seven stages of the John-initiation—those important stages in Christian initiation—he experiences not merely what has been described up to now; quite apart from the fact that when the astral body touches the etheric body he is able to develop clairvoyant power, something else would come about. He becomes conscious of the soul-peculiarities, the human soul-qualities of the astral and devachanic worlds from which his soul is really born. To this picture is added a still higher symbol which seems to fill the whole world. To this symbol of the old initiation there is added for one who passes through the stages of the initiation of John something else which may best be represented by the first seal. The Christian initiation possessed this as the symbol of the old initiation. We are now presenting these things from the standpoint of Christianity, which, however, has to receive then and change them into something different. He sees a spiritual vision (Rev. i, 12) of the Priest-king with the golden girdle, with feet which seem to consist of cast metal, his head covered with hair as of white wool, out of his mouth a fiery sword flaming and in his hand the seven cosmic-stars, Saturn, Sun, Moon, Mars, Mercury, Jupiter, Venus.

The form in the centre of the second picture seal was only indicated in the old initiation as the fifth of the group-souls. It is that which only existed germinally in ancient humanity and only came forth as what is described as the Son of Man who rules the stars when he fully appears to man in his true form.

Thus from this symbolical representation we must first of all clearly understand that the separation of the various principles in present-day humanity—physical body and etheric body on the one hand and astral body and “I” upon the other—may be so considered, that each may contribute its part, as it were, to initiation, first of all through the form of initiation when the astral body touches the etheric body, when the four group-souls flash out, and then in the treatment of the astral body so that this too acquires the ability to see. Previously the highest vision in the super-sensible world had only reached as far as a kind of plant experience of the world. Through the Christian initiation a higher stage of initiation is reached in the astral body. Here you have the two things mentioned at the beginning of the Apocalypse described from the principle of initiation itself. The writer of the Apocalypse has, however, described them in the reverse order, and rightly so. He first describes the vision of the Son of Man, the appearance of Him Who is, Who was and Who is to come—and then the other. Both are symbols of what the initiate experiences during initiation.

Thus we have described what happens in certain cases of initiation and what at first is experienced. In our next lecture we shall proceed further to the details of these real, actual experiences and we shall find them reflected in the mighty presentation given in the Apocalypse of John.

• 1. Dr. Steiner is referring to the seven symbolic Seals which had been drawn from his indications. They showed stages of human evolution visible in the astral world to the seer. See Occult Seals and Columns with introduction by Rudolf Steiner.

It is, after all, something that should be taken into account that a meeting was convened some time ago by the opponents of the things presented at the Vienna Anthroposophical Congress, at which a wide variety of speakers spoke out of the materialistic sense of the present and that at the end a particularly materialistically minded physician summarized the various speeches in a slogan that was intended to represent a kind of motto for the opponents of anthroposophically oriented spiritual science: the battle against the spirit. — It is simply the case that today there are people who see the battle against the spirit as a real motto.

When such a word is uttered, one is reminded again and again of how many people, well-meaning people, there are in the present day who, in the face of what is prevailing in the civilized world, are actually caught in a kind of sleep state, who do not want to hear where things are heading. They consider things of the greatest importance to be insignificant phenomena of the times, the opinion of one person or another, whereas it is in fact the case that today a striving that is present in the real progress of human development is clearly asserting itself. And actually all those who can muster an understanding for such a cause should also be most intensely involved with it in their hearts in order to truly muster it.

I have now tried to show, by taking two personalities as examples, how deeper natures in particular were placed in the newer currents of thought. I have contrasted these two personalities, Franz Brentano and Nietzsche, to show how, from the most diverse sides, people who are initially oriented towards the spiritual are, as it were, submerged in the contemporary scientific way of thinking. If we consider personalities who have shared the fate I have outlined, we may perhaps be more deeply moved than if such things are presented only in the form of an abstract description.

In the case of Brentano, I wanted to illustrate how a personality who grew up in an education shaped entirely by Catholicism retained for life, on the one hand, what Catholic Christianity had implanted in its soul in terms of an affinity for the spiritual world. In Franz Brentano, who was born in 1838 and thus lived during the time when the scientific way of thinking of the nineteenth century flooded all human research and spiritual striving, we see what lives on from very old currents of world view.

If we look at young Brentano, who studied in Catholic seminaries in the 1850s and 1860s, we find that his soul was filled with two things that guided him in a certain way. One is the Catholic doctrine of revelation, to which he stood in a position that theologians of the Catholic Church have held since the Middle Ages. The Catholic revelation about everything spiritual is traditionally received. One finds oneself in a kind of knowledge of the supersensible worlds that has come to man through grace. For Brentano, the other element was connected with this, through which he first wanted to understand what he had received through the Catholic doctrine of revelation. That was Aristotelian philosophy, the philosophy that was still developed in ancient Greece. And until the mid-sixties, perhaps even a little longer, Brentano's soul lived in a way that was entirely in keeping with the spirit of a medieval scholastic: one must accept what man is meant to know of transcendental worlds as revealed by the Church, and one can apply one's thinking to the study of nature and life according to the instructions of the greatest teacher for this research, according to the instructions of the Greek philosopher Aristotle.

These two things, Aristotelianism and Catholic revelation, were indeed connected in the spiritual life of the medieval scholastics, who regarded them as compatible. This continued in Franz Brentano. He was only shaken in such a view by what then confronted him as the scientific method, so strongly shaken that when he took up his post as a private lecturer in Würzburg, he established as a main thesis the proposition that in all philosophy it must be done as in natural science. And then he wanted to found a psychology, a doctrine of the soul, in which the life of the soul would be considered in the same way that natural science considers external natural phenomena.

It is therefore fair to say that this man underwent a very radical change. He wanted to combine knowledge gained through revelation with knowledge gained through reason, which is limited only to earthly things. He thus demanded that science can only be what is formed according to the pattern of scientific methodology. One should really stop and think about what such a radical change really means.

What I would like to draw your attention to first is that, up until this change, medieval scholastic thinking still seems to be present in an extraordinary personality. This continues to have an effect, as it does today in many contemporaries who are honestly Catholic, as it basically exists, albeit in a slightly different form, in many honest confessors of the Protestant faiths. If I quoted Nietzsche, it was because, although Nietzsche did not have a survival of medieval scholasticism in his soul, something else lived on in his soul, namely, what emerged during the Renaissance as a kind of reaction to scholasticism. Nietzsche had a kind of Greek wisdom of art that formed the basis for his entire world view. He had it in the same way that the men of the Renaissance had it. But these men of the Renaissance by no means already had the urge and the inclination not to recognize the spiritual in its reality. They sensed, they still felt the reality of the spiritual. So that something from ancient times also survived in Nietzsche's soul. And he, too, as I told you yesterday, had to immerse himself in the scientific view of the 19th century and completely lost what connected his soul to a spiritual world.

The implications of this point to some tremendously significant riddles for the true seeker of truth in the present day. Let us take the two streams of spiritual thought that penetrated the life of the soul, as they lie in medieval scholasticism. Let us visualize what is actually present. I would like to do it in the following way. Within medieval scholasticism, we have a number of, let us say, doctrines about the supersensible world, for example about the Trinity of the original spiritual being, about the incarnation of Christ in the body of Jesus of Nazareth. series of doctrines that must be said to relate not to the sensual but to the supersensible world, which in very ancient times were once found by people who were then initiates, initiates. For one must not imagine, of course, that something like the doctrine of the Trinity or the Incarnation was simply invented by someone to deceive people. These doctrines are rather the results of the experiences of former initiates. That they were regarded as a supernatural revelation is only a later conception. Such doctrines were originally found by way of initiation. Later on, however, it was no longer admitted that one could undergo such an initiation and arrive at the conception of the Trinity oneself, for example.

There were such conclusions, which the medieval scholastic admitted to the knowledge of reason, which touched the supernatural; only the view of the supernatural was not admitted. But reason was admitted, through which one could not understand the real knowledge of revelation, but through which one could approach something like the existence of God or the beginning of the existence of the world. These truths, which could be found through reason, were called preambula fidei, and could then form a basis for penetrating to that which could not be explored by reason, but which was said to be the content of revelation.

Now, having juxtaposed these two currents of thought, of knowledge, let us place ourselves in the mind of a person who juxtaposed them in his own soul. During the period in which scholasticism flourished, what lived in a scholastic was by no means the evil that uninformed people tell of today, but at a certain time in medieval development it was simply what was required by the development of humanity. One could not have had any other view at that particular time. Today, of course, things have changed. Today, we have to find different ways to knowledge and to human soul activity than those that were at home in scholasticism. But that is why one should still try to penetrate this scholasticism with understanding. And you can only do that if you now ask yourself: How did the knowledge of revelation stand in the soul of an honest scholastic, alongside the knowledge of reason that was directed towards natural phenomena and towards one-sided conclusions of reason from natural phenomena? How did these two things stand side by side?

What did such a scholastic want, and with him all his believers, all who were honestly Catholic, when he put himself in the frame of mind that was in line with revelation, when he said: What the dogmas give must not be looked at, looking at it is not possible; one must accept it as a revelation? The scholastic attempted to evoke a certain mood of soul in relation to the supersensible world. He was completely imbued with the fact that this supersensible world exists and stands in an intimate relationship to that which lives in man as soul. But he did not seek a path of knowledge in man in order to come directly through his own personality to that which stands as the supersensible world in an intimate relationship to man.

Imagine this mood. It was the mood towards, I would say, a known unknown, towards an unknown acquaintance, towards someone you should worship and revere, but to whom you should still be shy, so that you do not, so to speak, open your eyes to him.

Next to it stood the knowledge of reason. Scholastic reason was an extraordinarily astute one, something that has not been achieved again later. One would wish – I have also said it here several times – that people who do natural science or science in general today would only learn to think as sharply as the scholastics were able to think. It was a rational knowledge that only denied itself the right to go beyond certain limits: knowledge by revelation on the one hand, rational knowledge on the other. But if we now compare the knowledge by revelation and the rational knowledge of the scholastics with similar structures of today, then a great difference becomes apparent.

The scholastic said to himself: You dare not intrude with your knowledge into the realm from which you are only supposed to have revelations. You dare not intrude into a vision of the Trinity, into a vision of the Incarnation. But in the revelation that he received through his church, ideas of the Trinity and ideas of the Incarnation were given. They were described. People said to themselves: knowledge does not penetrate to these things, but one can think about them if one reflects on these things in the sense of what has been revealed. You cannot say of the medieval scholastics that they had a mere dark mystical feeling of the supernatural. It was not that. It was a thinking that was already trained in plastic ideas and that grasped the content of Revelation. They thought about the Trinity, they thought about the Incarnation. But they did not think as one thinks when one arrives at a conclusion oneself, but as one thinks thoughts that are revealed to one.

You see, that too still corresponds to a certain fact of higher knowledge. There are still people today who have certain atavistic clairvoyant views, as you might call them, who have dream-like imaginations. There are people who, for example, can rise in such atavistic clairvoyant imaginations to the point of visualizing the events of Atlantis. That still exists today. Don't think that there are no thoughts in what such people have as clairvoyant imaginations. Such seers often have much more plastic thoughts than our strange logicians, who learn to think from today's schooling. Sometimes one would like to despair of the logic of those who learn to think from today's schooling, while one need not despair of the logic that simply reveals itself atavistically and clairvoyantly; for this is often very strictly developed.

Thus, even today it can be shown that thinking is already present in that which is truly revealed supersensibly for human observation. This was also the case in medieval scholasticism. It is only in recent times that thought has been eradicated from the content of revelation, so that today faith seeks to distil not only knowledge but also thinking out of its content. The medieval scholastics did not do that. They did extract the knowledge, but not the thinking. Therefore, if you take the dogmatics of medieval scholasticism, you will find a very highly developed system of thinking.

This lived on in a man like Franz Brentano. That is why he could think. He could grasp thoughts. This can be seen even in the rudiments of his psychology, in which he only got as far as the first volume. There you can still see that he has a certain inner plasticity of thought formation, even though he constantly steps on his own feet in a terrible way and thus does not make any progress. As soon as he has any thought about a psychological construct - and he has such - he immediately forbids himself to think about the things. This prohibition is something extraordinary today. I have told you how an extraordinarily brilliant man, who wrote the important book 'The Whole of Philosophy and its End', told me in Vienna himself recently: 'I have my thoughts about what stands behind mere events as the primal factors.' But scientifically he forbids himself to have these thoughts. One could easily imagine, hypothetically of course, that a scientifically trained person today would suddenly become clairvoyant through a miracle, and that he would fight against this clairvoyance in the worst possible way. One could easily imagine this hypothetically because the authority of knowledge that clings to the external is enormous. So that was one thing that lived in the soul of the medieval scholastic: a specifically formulated content of revelation. On the other hand, there was a rational knowledge that was based on nature, but it was not yet the same as our present-day knowledge of nature. To substantiate this, just open a book of natural history, for example by Albertus Magnus; you will probably find descriptions of natural objects as they are described today – but they are described differently than they are today – but alongside that, you will still find all kinds of elemental and spiritual beings. Spirit still lives in nature, and it is not the case that only the completely dry sensual evidence is described as natural history and natural science. These two things live side by side, a content of revelation, in the face of which one prohibits oneself from knowing, but which one nevertheless thinks, so that the human spirit still attains it in its thoughts, and a content of rational knowledge, which still has spirit, but which also still has something that one must look at if one wants to have it before oneself in its reality.

Knowledge of nature has developed out of medieval scholasticism. One branch of scholasticism, knowledge by reason, has developed further and become the modern view of nature. But what has happened as a result? Imagine the thoughts of a scholasticist regarding knowledge of nature quite vividly. There is still spiritual content in them. What do these spiritual contents protect the medieval scholastic natural scientist from?

Perhaps I can illustrate this schematically. Suppose this here was such a medieval scholastic with his longing for revelational knowledge at the top and his longing for knowledge of nature at the bottom. But in the knowledge of nature, he has the spiritual. I'll let some red pass. He has thinking in the knowledge of revelation. I'll let some yellow pass. Where does this rational knowledge actually want to go? It wants to go out to the objects, to the things around us. The thoughts you have want to snap into place with the objects. You don't want to recognize just any plant, you want to form a concept of the plant, without you counting on it: the concept snaps in there, it wants to snap in. But with the scholastic, the spiritual content, which still permeates his rational knowledge, prevents him from really snapping in down there. It doesn't snap completely, it is, as it were, thrown back a little. What does it not snap into? When today's intellectualistic rational knowledge snaps into external nature, when it snaps fully into it, it actually snaps fully into the Ahrimanic. What then does the spirituality of the medieval scholastic mean in relation to his rational knowledge? That basically, he wants to approach nature with this rational knowledge as if it were something that burns a little. But he feels the burning and shrinks back again and again: nature is sin! He guards himself against Ahriman! But further development has brought this: in the nineteenth century it has thrown out of all spiritual rational knowledge, and with that rational knowledge snapped into the Ahrimanic.

And what does rational knowledge, which has snapped into the outer Ahrimanic, say? It says: the world consists of atoms, atomic movement is the basis of all scientific knowledge. It explains warmth and light as atomic movements, it explains everything in the external world as atomic movements, because that satisfies our need for causality.

In 1872, Da Bois-Reymond gave his famous lecture in Leipzig on the limits of knowledge of nature. It is the lecture in which the rational knowledge of scholasticism has advanced so far that all spirituality has been thrown out; and with the motto “Ignorabimus” the spirit of man should snap into the Ahrimanic. And Du Bois-Reymond describes very vividly how a human mind that now has an overview of everything that swirls as atoms in the universe no longer sees green and blue, but only perceives atomic movements everywhere. It feels no warmth, but wherever there is warmth, it feels that movement of which I spoke to you here eight days ago. He suppresses everything in his mind that has to do with colors, temperatures, sounds, etc. He fills his head with an understanding of the world that consists only of atoms. Imagine: the whole world as imagined by someone who thinks in terms of atoms. He has it all figured out in his head: the moment Caesar crossed the Rubicon, there was a certain constellation of atoms in our cosmos. Now he only needs to be able to set up the differential equation, and so, by continuing the calculation, he finds the next constellation, and the next, and so on. He can calculate the most distant future. Du Bois-Reymond called this the Laplacean mind because it was also an ideal of Laplace. So there we have, in 1872, a description of an intellect that comprehends the world universally, that comprehends everything as atomic motion, and all you need to do is know the differential equations and then integrate them, and you get the world formula.

But what has actually been achieved as a result? What has been achieved is that one has learned to think as Ahriman can think, what the Ahrimanic ideal of thinking is. One can only recognize the full significance of what is happening in our time when one knows what it actually is. The Ignorabimus speech will go down in the history of the development of the modern spirit, but its true significance will only be recognized when we are in a position to show that here the one branch of the scholastic school of thought has actually snapped into the Ahrimanic. You see, the scholastic, so to speak, kept his knowledge in suspense. It did not quite reach what is out there. He always withdrew with his knowledge before Ahriman. That is why he had such a need to develop truly ingenious concepts; because ingenious concepts still have to be developed through human effort. When it comes to conducting experiments, well, then you only need human endeavor to put the apparatus together and so on, but the kind of astute thinking that scholasticism had is not needed.

This meant a very important turning point when one was once snapped into the Ahrimanic. Because what you see outside as the sensual phenomena of the world, as your sensual environment, that is only there as long as the earth is there. It perishes with our planet. What lives on are the thoughts that snap in outside. When something is conceived that is in line with Laplacean thinking, or what Du Bois-Reymond presented as an ideal of natural scientific thinking, it means not only that it is conceived, but that these are real thoughts that snap into place outside. And when everything we see with our senses on earth has perished, these thoughts can live on, if they are not eradicated beforehand. Therefore, there is a real danger that, if such a way of thinking becomes general, our earth will change into a planet corresponding to the materialists' conceptions. Materialism is only a mere doctrine as long as it does not become reality. But the Ahrimanic powers strive to make the thoughts of materialism so strong and widespread that the only thing left of the earth are atoms.

If we say today that we have to explain everything in terms of atoms, that is an error. But if all people start to think that everything has to be explained in terms of atoms, if all people put on Laplacian minds, then the earth will really consist of atoms. It is not true from primeval times that the earth consists of atoms and their components, but humanity can bring this about. That is the essential thing. Man is not merely predisposed to have wrong views, but wrong thoughts create wrong realities; when wrong thoughts become general, realities arise.

This danger from Ahriman has already manifested itself today. The other danger in the knowledge of revelation was sought to be avoided by the medieval scholastic, who still had the knowledge of revelation clothed in thoughts. It was concrete thoughts that grasped the content of the revelation. The dogmas were gradually thought through so little that people came to drop them altogether in general. One should indeed drop what is not understood. This is fully justified on the one hand, and if people can no longer follow the dogmas to the point of seeing them, it is natural that they drop them. But then what do they come to? Then they arrive at the most abstract of thoughts of dependence on some quite indefinite eternal or infinite. Then thoughts are no longer vividly formed that carry the content of the Revelation within them, but only some kind of dependence on some kind of infinite is felt in dark mysticism. Then the content of the thought disappears. This path has also been taken in recent times. It is the path that leads to the Luciferic. And just as surely as the path of knowledge through reason in modern times has led to the Ahrimanic, just as surely the other path can lead to the Luciferic.

And now look again at a mind like Franz Brentano's in the sense I have described. Franz Brentano approaches nature with this attitude: Just don't touch Ahriman! - and to the supersensible world: Just don't touch Lucifer! — So just don't become atomistic, just don't become a mystic. With this attitude he approaches natural science, which is such a powerful authority that he submits to it. He describes the phenomena of the soul in terms of the scientific method. If he had approached the subject from a more superficial point of view, as many of today's psychologists do, he would have written a doctrine of the soul inspired by Ahriman, a kind of psychology, a 'doctrine of the soul without a soul'. He could not do that. Therefore, he abandoned the attempt after the first volume, and did not write the following volumes – there should have been four – because something in him did not allow him to grasp the idea of rushing headlong into the purely Ahrimanic.

And take Nietzsche. Nietzsche was likewise seized by natural science. But how did he take up natural science? He did not really care much about the individual methods, but only looked at the natural scientific way of thinking in general. He said to himself: All that is spiritual is based in the physiological, is a “human, all too human” thing. What should actually be divine-spiritual ideals are an expression, a manifestation of the human, of the all-too-human. He rejected the very kind of knowledge that can be found in Brentano: knowledge through reason. He allowed the will to become active in him. And, as I said yesterday, he wore down the ideals, he wore down the spiritual. This is the other phenomenon where a personality, as it were, approaches the Ahrimanic, but strikes against it. Instead of snapping, he strikes. He also wants to develop atomism, but he strikes against a wall.

And so we see how such minds develop their particular soul mood in the 19th century because they come so very close to what plays into our knowledge as Ahrimanic powers. That is the fate of such minds in the 19th century: they come so incredibly close to Ahriman. And then they either end up in a situation like Brentano's, where they shyly retreat at the very boundary and do not advance at all with their knowledge, or they start lashing out like Nietzsche. But it is the Ahrimanic power that brought its waves to knowledge in the 19th century, which then had an effect on the 20th century. And one should understand that. And the original spirits who personally experienced this still half-masked encounter with Ahriman in the 19th century had a tragic fate behind them. But the students now received the prepared thoughts. These thoughts live in them. The Ahrimanic power has already formed the thoughts. The first original spirits recoiled; the pupils received the incomplete ahrimanic thoughts. These are now at work in them: 'Fight against the spirit', against the spirit that just does not want to surrender the earth to the ahrimanic powers, hatred of the spirit, fight against the spirit!

Today we must see this as a real connection. It lives today as a mood of the times, as a state of mind. We must understand it in order to truly grasp how necessary it is to assert a truly spiritual world view in all the different cultural forms in which such a world view must be lived.

The essential part of our present study is to recognise how the two streams of the world's history, the heathen stream and the Christian stream, meet in our life, how they work into one another and are connected with the events in the whole Universe. In order to search more closely into this, we must first consider the following. It is essential that we should discriminate as exactly as possible wherein the heathen world-conception, taking it in the widest sense (for indeed, it is still and must remain at the basis of our modern conception of the Universe)—wherein this heathen world-conception differs from the Christian, which has only in a very small degree, in its full reality, passed into the minds of men. The point is, as I have often pointed out, that we have now come to a time when what we may call the cosmogony of Natural Science, and what we call the Moral Order of the Universe—to which of course, also belongs the religious view of the world—stand side by side, utterly unconnected. For the man of today, more than he is aware of, the occurrences belonging to natural and moral happenings are two things wholly apart, which he cannot at all unite if he wishes honestly to hold the position of modern cosmogony. That is why the greatest part of the advanced theology of the nineteenth and twentieth centuries actually has no Christology. I have often remarked on the existence of such books as Adolf Harnack's The Nature of Christianity, in which there is no reason whatever why the name of Christ should be mentioned; for what appears therein as ‘Christ’ is no other than the Deity met with in the Old Testament as the God Jehovah. There is really no actual difference between Harnack's ‘Christ’ and the God Jehovah—that is, there is no difference between what is said of the Christ-Being and what followers of the Old Testament view of the Universe said of their Jehovah. If we take the idea of Christ held today by many persons and compare it with what they have otherwise as their view of life, there is no reason whatever why they should speak of Christ and Christianity, for to speak of Christ and Christianity—and Nationalism, for example—as many do today is an absolute contradiction. These things only escape notice because people today avoid courageously drawing the logical conclusion of what they see before them. The widest rift however, the widest gulf, exists between the view of things held by natural science and what is held by Christianity; and the most important task of our time is to build a bridge over the gulf. The conception of the Universe held by natural science is absolutely the off-spring of the nineteenth century; and it is well not always to describe these things in the abstract, but to look into them a little in a concrete way.

I have often mentioned the name of a prominent personality of the nineteenth century, one who directs our attention directly to the conception of the Universe held by natural science—I refer to Julius Robert Mayer, whom we must associate with the nineteenth century view although in his case it leads to some misunderstanding. You know how in a popular way it has been said that the assertion of the law of the conservation of force originated with him—or, to speak more accurately, the law that the Universe contains a constant sum of forces which can be neither increased nor lessened, and can only be changed into one another. Heat, mechanical force, electricity, chemical force, all change one into the other; yet the quantity of the force existing in the Universe remains always the same. Every modern physicist holds this view. Although in popular consciousness men are not aware of this law of the conservation of force and energy, they think of natural phenomena in a way that they can only be thought of when one is under the influence of this law. I want you clearly to understand what I mean. There may be something in the action of a being that corresponds to a certain principle, even when that being is not in a position to understand that principle. Suppose, for instance, that one wished to make a dog understand that a double quantity of meat means that a single quantity has been taken twice over; it could not be done. The dog could not take that in consciously, but practically he will act according to this principle; for if he has the chance of snapping at a small piece or at one twice the size, he will as a rule, seize the larger, other conditions being equal. And a man can stand under the influence of a principle without explaining it to himself in abstract form as such. Thus we may say: Certainly most people do not think of the law of conservation of force, but they do picture the whole of Nature in a way that is in accordance with the law, because what they were taught in school was taught on the assumption that the law of conservation of force exists. It is interesting to see how Mayer's line of thought expressed itself when he had to put it clearly to others who did not as yet think along the same lines.

Julius Robert Mayer had a friend who kept a record of many of their conversations. He relates many interesting facts, facts by which one can examine thoroughly the mode of thought of the nineteenth century. In the first place, to give something quite external, I will choose the following. Julius Robert Mayer was so thoroughly steeped in the whole mode of ideas leading to that of the conservation of force, of the mere transmutation of one force into another, that as a rule, whenever he met a friend in the street he could not help calling to him from a distance: ‘Out of nothing, nothing comes!’ Visiting his friend one day—Rümelin was the friend's name—knocking at the door and opening it, these were his first words, even before greeting his friend: ‘Out of nothing, nothing comes.’ So deeply was this saying rooted in Mayer's consciousness.

Rümelin tells of a very interesting discussion in which he, not as yet knowing very much of the law of the conservation of force, wished to have its nature explained. Julius Robert Mayer, who came from Heilbronn—(his monument stands there)—said ‘If two horses are drawing a carriage and they go for some distance, what will happen?’—‘Well’, said Rümelin, ‘the travelers in the carriage will arrive at Ohringen.’—‘But if they turn and go back without having done anything in Ohringen, and return to Heilbronn?’ ‘Well,’ replied Rümelin, ‘in that case the one journey has so to speak cancelled the other, so that there is apparently no result; yet there is the actual effect that the travelers came and went between Heilbronn and Ohringen.’ ‘No’, said Mayer, ‘that is only a secondary effect; it has nothing to do with what actually happened. The outcome of the expenditure of force on the part of the horses, that is something quite different. Through this expenditure of force, first the horses themselves grew hotter, secondly the axles of the carriage round which the wheels moved became hotter, and thirdly if we were to gauge with a delicate thermometer the grooves made by the wheels in the road, we should find that the warmth within them was greater than at the sides. That is the actual result. In the horses themselves, matter was also consumed through the transmutation of substance. All this is the actual effect. The other effect, that the people traveled backwards and forwards between Heilbronn and Ohringen is a secondary effect, but not the actual physical occurrence. The actual physical occurrence was the spent force of the horses, the transmutation into increased heat of the horses, the increased heat in the axles, the heat-consumption of cart-grease through friction in the wheels, the warming of the tracks on the road, and so forth.’ When one measures—as Mayer then did and specified the corresponding amount—one finds that the whole of the force which the horses exerted passed without remainder into heat. The rest is all a secondary matter, a side issue.

This has of course a certain influence on our conception of things, and the ultimate result is that we must say: ‘Well, we must free natural occurrences from everything that is a side issue in the sense of strict scientific thought, for side issues have nothing to do with scientific thought in the sense it is understood in the nineteenth century. The secondary effect is right outside the bounds of the events of natural science.’ If, however, we ask: How does what we may call natural moral law come to expression? In what are human worth and human dignity expressed? Certainly not in the fact that the force (energy) of the horses is transmuted into the heat of the carriage axles; no, in this case the secondary effect is the chief point! Let us reflect however, how in all that is considered in natural science, this secondary effect is wholly omitted. The men of the nineteenth century, and even Kant in the eighteenth, formed their view of the origin of the Universe simply out of the principles which Julius Robert Mayer so sharply defined, when he separated out what belongs to nature alone from all that was for him merely secondary effect.

If we bear this clearly in mind, we are obliged to say: The Universe must thus be constructed from the principle we recognise as Nature-Principle; all that has taken place through Christianity, for instance, is just a secondary effect, like the fact of the persons journeying by coach from Heilbronn to Ohringen, for what they had to do there does not come into consideration in the view of Natural Science. Yet, do these two streams not cross in some way or other?

Let us suppose Rümelin had not been satisfied, but had raised the following objection—I know it does not hold good for the physicist of today, but it is applicable to the construction of a general view of the Universe—suppose the following was said: If the people who were traveling from Heilbronn to Ohringen had chosen not to do so, the horses would not have expended their force, the transmutation into heat would not have taken place, or it would have happened at a different place and under different conditions. Thus in our consideration of what happened in accordance with natural science, we are limited to that part of the event which does not lead us to the ultimate cause. The event would never have taken place if the travelers had not supposed they had something to do in Ohringen. Thus what natural science must regard as a side-issue enters notwithstanding into natural occurrences. Or, suppose that the travelers had something to do in Ohringen at a definite hour. Suppose the carriage axles not only became hot, but that one of them broke—in that case they could not have continued their journey. What happened, the breaking of the axle, would then of course be explicable scientifically, but what occurred through this natural phenomenon—namely, that something planned could not be carried out—might, as can easily be imagined, have tremendously far-reaching consequences, leading moreover to other natural processes, which would in their turn have led to further consequences.

Thus we see that even when one stands on purely logical grounds very significant and grave questions arise. We must at once say, that these cannot be answered by the conception of the Universe arising from the hypothesis of our modern training; they cannot be answered without Spiritual Science. They can in no wise be answered without it; for before the tendency to the natural-scientific mode of thought arose, which was first brought to such exactness by Julius Robert Mayer, there was not that sharp line of division between the natural-scientific mode of thought and moral thought. If we consider the twelfth or thirteenth century, we find that what people had then to say of the moral order and the physical order always harmonised. Today people no longer read seriously; but if you read such works—I might say, there are not many things left from olden times which have come down to our days quite unadulterated—but if you take works which are like stragglers of the old cosmic conceptions, you will discover many things that prove how in earlier times the Moral was carried into the Physical, and the Physical raised to the Moral. Read one of these—now already somewhat falsified yet still fairly readable—read one of the writings of Basil Valentine. When you read there about metals, planets, medicinal drugs, in almost every line you will come across adjectives applied to the metals—good, bad, sagacious metals, and the like; which show that even in this domain some moral thinking was introduced. That of course could not be done today. Abstraction has gone so far that natural phenomena have been severed from all the secondary effects, as we may see in Julius Robert Mayer; one cannot say that it was the kindness of the horses' feet which moved them to use up the axle-grease by the warmth produced by their movement! It is not possible in this scientific connection to bring in any kind of moral category. There are two domains, the natural and the moral, and these stand quite definitely side by side. If the world-happenings were as shown by that kind of presentation, man could not exist at all in our world, he would not be there—for what is the reason for the present physical form of man?

When I speak here of the physical form of man, I must ask you to take the word ‘form’ seriously. The natural philosophers of today do not take the expression ‘human form’ seriously. What do they do? Like Huxley and others, they count the bones of man and of the higher animals, and from the number of these they draw the conclusion that Man is only a more highly evolved stage of the animal. Or they count the muscles and so forth. We have repeatedly had to point out that the essential point is that the line of the animal spine is horizontal, while the human spine is vertical; and although certain animals raise themselves, the position with them is not characteristic, what is characteristic of the animal is the horizontal line of the spine. Upon this depends the whole formation. Thus I ask you to take seriously what I wish to express by the word ‘form’.

This form of man; where must we look for its origin, its primary physical origin, in a spiritual way in the Universe? I have already touched on this point in these lectures, I have pointed to the starry heavens which move—whether apparently or actually is immaterial at the moment—round the Earth; the Sun also. Thus the Sun takes the same way; but if we take into consideration what we now know, namely that the Sun shifts its point of departure every Spring, remaining behind a little in relation to the stars, we come to a specially important fact. The change in position of the Vernal Point can be seen in the fact that the constellation in the following year rises earlier than the Sun and sets earlier, showing us that the Sun remains behind. I have pointed out that even the old Egyptians knew that if the circle is divided into 360 degrees, the Sun remains one day behind in 72 years. That is, in 360 times 72 years, or 25,920 years, it remains the whole circle behind, and returns to the star from which it started 25,920 years before.

Thus we have the fact that in the Universe the stars travel round, and the Sun goes round—I will not go into the question as to whether this revolution is only apparent or not, the important point under consideration is that the Sun travels more slowly, remaining behind one degree of the cosmic circle in 72 years; and 72 years, as I have already indicated, is the normal maximum duration of a man's life. Man lives 72 years, exactly the period the Sun remains one degree behind the other stars.

We have lost the right feeling for these things. Even as late as in the Hebraic Mysteries, the teacher still impressed very strongly upon his scholars that it is Jehovah who brings it about that the sun lingers behind the stars and, with the force which the Sun thus kept back, He fashioned the human form, which is His earthly image. Thus, mark well, the stars run their course quickly, the Sun more slowly, and so a slight difference arises which, according to these ancient Mysteries, was that which produced the human form. Man is born out of time, he is so born that he owes his existence to the difference in velocity between the cosmic day of the stars and the cosmic day of the Sun. In modern parlance we should say: If the Sun were not in the Universe as it is, if it were just a star like other stars, having the same velocity as other stars, what would be the consequence? It would be that the Luciferic powers alone would rule. That this is not so, that man is able to withhold himself from the Luciferic powers with the whole of his being, is due to the circumstance that the Sun does not share in the velocity of the stars but lags behind them, not developing the Luciferic velocity but the velocity of Jehovah. Again, if there were only the Sun velocity and not that of the stars, man would not be able to run on in front of the rest of his development with his mental powers, as he does at present. Such a condition would not fit well into his whole evolution. In our time this is very striking. If we have studied Spiritual Science seriously, we know that a man of 36, for instance, understands things he could not at 25. Experience is necessary for the comprehension of certain things. This is not admitted today, for a man of 25 feels himself complete. He is only complete as regards mental powers, but not in experience, for experience is gained more slowly than understanding. If this were taken into account, we should not find that the young people of today have already formed their point of view, for they would know that they could not do so before acquiring a certain amount of experience. Understanding travels with the stars, experience with the Sun. Assuming that human life is 72 years (unless events of Nature intervene causing Man to die older or younger), we say that it lasts the time the Sun takes to retrograde one degree. Why is this? The reason lies in a certain fine adjustment in the Cosmos. Our preliminary study obliges me to ask you to follow me for a little while into this domain.

If we consider a lunar eclipse occurring in a certain year, then there will be a certain date when the eclipse can occur. The lunar eclipse occurs on the same date about every 18 years, and in the same constellation. There is a periodical rhythm in the lunar eclipse, a rhythm of 18 years. That is just a quarter of a cosmic day and just a quarter of a man's life. Man, if I may so express it, endures four such periods of darkness. Why? Because in the Universe everything is in numerical harmony. On the average, Man has in accordance with the rhythmic activity of his heart, not only 72 years of life, but 72 pulse beats, and approximately 18 respirations—again the quarter—in the minute. This numerical accord is expressed in the Universe by the rhythm between the 18 years—the Chaldean Saros period, so-called because the Chaldeans first discovered it—and the Solar period; and it is the same rhythm as is also to be found in man in the inner mobility between his respiration and his pulse-beats. Plato said, not without reason: ‘God geometrises, arithmetises’ ... Thus our 72 years of life, to which is co-ordinated also our heart and pulse activity, goes through the Saros period four times; because in our heart and pulse activity we have our breathing activity, as it were, four times over. Our whole human organism is constructed on the lines of the Universe, but we only see into its significance when we bear in mind another connection.

As I said in one of the foregoing lectures, we only gauge correctly the movement of the Moon, its revolution round its axis, when we connect its revolution not with the day of the Sun, but with the day of the stars. If we have the solar time in view, we must consider a shorter time, 27.5 days for the revolution of the lunar day. I have told you that the Moon's revolution is not such as quite to accord with that of the Sun, but with the time of the stars. Hence we only understand our lunar movement aright when we do not think of it as belonging to the solar movement, but to that of the stars. In a certain sense therefore, the solar movement is outside the system to which the Moon and stars belong. Thus we are so situated in the Universe that on the one hand we are co-ordinated to the stellar-lunar system, and on the other to the solar movement.

Here we see the gradual divergence of the solar and the stellar astronomy. As we have seen, if we have one astronomy only, everything falls into confusion. We can only reach a right understanding if, not limited to one astronomy, we say: On the one hand we have the starry system which, in a certain respect, contains within it the Moon; and on the other, the system to which the Sun belongs. They mutually interpenetrate. They work together. But we are wrong if we apply the same law to the two.

When we realise that we have two quite different astronomies, we shall say: The cosmic happenings in which we are involved have two origins, but we are so placed that these two streams flow together in us. They fuse in us human beings. What is it then that takes place in us? Suppose that only what is admitted by the natural scientist took place in us—all sorts of things would take place in the human organism, movements of substances and so forth; these would extend over the whole organism, also to the brain and consequently to the senses. What then would the consequence be if the whole transmutation of substances which goes on in the human organism and which is inserted into the Cosmos as I have explained—if this metabolism were to extend to the brain? We should never be able to have the consciousness that we ourselves think. Oxygen, iron and other substances, carbon and so forth—of these we should say, in their mutual relations, ‘they think in us’. But as a matter of fact we are not conscious of any such thing. There is no question of its being in our consciousness. What we have as a fact of consciousness is the content of our soul-life. That can exist under no other hypothesis than that the whole of this quite material happening is demolished, is annihilated, and that in us there actually is no conservation of force and substance, but room is made by the annihilation of substance, for the development of the thought life. In fact, Man is the one arena in which an actual annihilation of substance takes place. We shall never realise it so long as we are only conscious of what is outside ourselves.

Now, if we start from the assumption that after 72 years the Sun lags one degree behind in the celestial sphere, that there is this difference of velocity between the movement of the stars and that of the Sun (which difference works in us, converges, as it were, in us); and if we then picture to ourselves how the formation of our head comes from the starry heavens, and how when we, according to a very beautiful saying, first ‘see the light’, we become involved in the Sun's movement, then we must say: There is in us a continual tendency to work with a lesser velocity over against the more rapid velocity of the stars. The action of the stars in us is opposed. What is the effect of this opposition? It is the destruction of what the stars bring about in us materially, its destruction; thus, the destruction of the purely material law comes about through the solar activity. Hence we may say: In our progress through the world as human beings, if we kept pace, as it were, with the stars, we should accompany them in such a way as to be subject to the material law of the Universe. But this we are not. The solar laws oppose it, they hold us back. There is something within us which holds us back. The resultant of the two activities in us could be exactly calculated, for instance, in the following case. (The calculation cannot be followed up here, first because it would take too long and secondly because you would not be able to follow it). Here, let us say, a certain movement occurs (arrow pointing downwards), i.e. a flow takes place with a certain velocity; and the stream then fuses with another stream—it must be assumed that the other flow is going not in the same

but in the opposite direction (arrow upwards). The two streams flow therefore into one another. Or imagine a wind whirling with a certain velocity from above downwards, and another from below upwards, and they whirl into one another. If we take the difference of velocity between the downward and the upward current, relating the latter to the former in such a way that a difference in velocity results bearing the same relationship as the difference in velocity between the stellar time and the solar time, then through the rotation a condensation arises which receives its own distinct form. One whirls downwards, and because the other whirls upwards driving with a greater velocity, the lesser velocity would be that driving downwards, which gives here (see diagram) through the collision, a condensation, a certain figure. This figure, disregarding imperfections, is a silhouette of the human heart.

Thus, through the meeting of the Lucifer stream and the Jehovah stream, it is possible to construct exactly the figure of the human heart. It is constructed simply out of the revelations of the Universe. It is absolutely true; the Sun-movement is an expression of a slower movement which meets a quicker movement, and we are so inserted into the two movements that the silhouette of our heart arises; and on to it the rest of the human form is fitted. We see from this what Mysteries are actually hidden in the Cosmos, for as soon as we admit we have two astronomies, which work together in their results—what is the result? The human heart. The whole outlook of modern natural science is based on the fact that it does not distinguish these two streams from one another. This brings upon it the tragic fate, that the harmonious working is split apart, leaving on the one hand, the events in Nature, as reasoned by Julius Robert Mayer; and on the other hand, the ‘secondary results’, because people are unable to unite cosmically in thought what works together from these two streams. Thus for man's thinking the world falls asunder in two extremes.

Here lies the cosmic aspect of something tremendously significant in regard to the understanding of Man and the Universe. Unless man can renew, on that basis of thought which we are giving today, the knowledge contained in the ancient Mysteries at the time when man was awaiting Christianity—as I have described in the book, Christianity as Mystical Fact—unless we can bring this ancient knowledge to life in a present form, as must be done, all knowledge remains an illusion; for that which comes to expression with such clarity in the human heart is to be found everywhere. Everywhere the events that happen are explainable through the union of two streams, arising from different sources.

In the insertion of the Mystery of Golgotha into the evolution of our Earth, we have to do with an Event of a totally different nature from all the rest of the happenings of Earth-evolution; and this we shall never understand unless we begin by learning to understand the Cosmos itself.

What I have said today is intended as a preparation or groundwork on which we shall be able to build up in our lectures of tomorrow and the day after.

This is the 1st of 16 lectures given by Rudolf Steiner at Dornach, and dates from November and December of 1920. The title of this series of lectures is: The Bridge between Cosmic Spirituality and the Physical Constitution of Humans.

I have often spoken of how man's bodily form is an expression of the course of his entire life. Anyone who understands the human head in the right way can recognise that the special moulding, the special formation of the head is connected with former lives which have been passed through by the human being before he descended to his present life on Earth. And when we consider the limb-organisation, extending it—naturally to cover the organs associated with the limbs, then we have something which, after certain metamorphoses, will underlie the formation beyond death of the future human head. At the same time, however, the human form points to man's connection with the Cosmos. As the human being stands before us today, we can certainly say that the particular formation of his head is a metamorphosis of his previous limb-formation. But the fact of his having any such formation of the head as the one he carries around is the result of his cosmic experiences before he set foot on the Earth. In essentials, the head-formation is an outcome of the Saturn, Sun and Moon evolutions; whereas the limb-man is a starting-point for the Jupiter, Venus and Vulcan evolutions. It is only the breast-man, embracing all that belongs to the present rhythmical system, who is the real man of the Earth. Thus we can say: What we have before us in the human head is formed out of the three preceding planetary embodiments of the Earth; and the starting-point for its subsequent embodiments is all that underlies man's limbs today. As a man goes through life between death and rebirth, he is repeating spiritually his experiences during the ages of Saturn, Sun, Moon. He takes his organism back from its earthly form to what it was as Saturn organism, Sun organism, Moon organism. Similarly; his limb-organism, as fashioned on Earth, will be further organised physically, will go through reorganisation, during the embodiments of Earth as Jupiter, Venus, Vulcan.

These things have, therefore, a human earthly aspect and also a cosmic one. Hence we can study the formation of the human head while keeping in mind the relation of man's essential being to the Cosmos. Now what came about during the Saturn-evolution and the Sun-evolution is certainly rather remote from our study of man; and so we are less able to form an opinion of it from our earthly point of view. On the other hand we can form a vivid idea of what took place during the old Moon-evolution, for this is to a certain extent repeated in the interaction between the Earth and the present Moon, and we can therefore study the human head in relation to that. We then come to certain secrets concerning the formation of the human organism.

Let us imagine—in the form of a diagram—a man standing on the Earth; he is thus not in the centre of the Earth but distant from it by the length of the Earth's radius. And if we draw the human head diagrammatically we can say: As the Moon moves round the Earth, it moves also round man's head. Naturally this is expressed diagrammatically and not in the correct proportions.

Now let us assume the Moon, as full Moon, to be here; then the light it is always said to reflect from the Sun will stream to the man. In this way the light of the Sun has an effect upon the man—and when I speak here of the ‘man’ I am always referring to the human head. On the opposite side we have the new Moon, and no light then reaches the man, who on this side is, as it were, left to himself. Less demand is made upon him by the stimulation of the light from outside; hence he is left more to his own inner development. And if you put the first quarter here and the last quarter there—the waxing Moon and the waning Moon—then from these two directions less stimulation is exercised by the light upon the man than from the direction of the full Moon and more than from that of the new Moon. Moreover in its course round the Earth the Moon travels through the Zodiac. Because of this the light is modified in a certain way—I might perhaps say differentiated, for the moonlight becomes different according to whether it comes from a position behind which there is, for example, the Ram, or from one behind which the Virgin stands. The moonlight is therefore differentiated in accordance with the sign of the Zodiac through which the Moon is passing.

Now imagine the diagram in relation to a relevant point in human development: imagine, that is, that through some course of events there establishes itself in the mother's body the spirit-germ of a human being, coming straight from his development between death and rebirth. During this time the Moon is working on the embryo. Then, you have, as a result of the Moon working in from the Cosmos—in connection naturally with other cosmic bodies—the configuration of the human head in the body of the mother. The configuration of the human head is altogether the work of the Moon.

Perhaps you will say, quite rightly : But surely we have not to assume that it is always the full Moon which sheds its rays on eyes or nose, and that the back of the head, which should depend on inner development and not on the external world, is always exposed to the influence of the new Moon? It is true that this is not unconditionally so. In essentials, however, the full Moon is active on some part of the face, whereas the activity of the new Moon is concentrated on the back of the head. In the body of the mother, too, the child has a special position in relation to the Cosmos. According to how the Moon sheds its rays more or less obliquely on that part of the embryo destined to become the face, the human being will have certain of those gifts bestowed upon him which depend upon the head. He will have different gifts, physically, if the bright moonlight sheds its beams on his mouth rather than upon his eyes. This is connected with a person's talents, in so far as they depend on the Cosmos. But the essential thing to be borne in mind today is that during the embryonic development of the human being the chief influences proceeding from the Moon are those that give form to the human ovum, starting with the formation of the head. For in the human being the head is the first thing to take shape. This is brought about by the Moon—that is, by the movement and activity remaining over from the old Moon and from the other previous embodiments of the Earth. You see here how the head is cosmically connected with the external world; how during the development of the embryo the human being is caught up in that cosmic condition to which the tone is given essentially by the Moon and its activity. This comes about through the movement made by the Moon, through the encirclement of the head by the Moon, which occurs ten times during the human being's embryonic development. Thus the Moon first passes by and works upon the formation of the human face—leaving it then in peace to continue its growing. During this period the Moon retires. When the formation of the face has been in abeyance for some time, the Moon re-appears and gives it a fresh impetus. It does this ten times. And during these ten lunar months the human head is formed rhythmically out of the Cosmos. Thus the human being waits for ten times twenty-eight days in the mother's body, under the influence of cosmic forces mediated through the moon.

Now what really happens here? As a being of soul and spirit a man descends to the personality he has chosen out of the whole Cosmos to be his mother. And from that time the Moon takes over the formation of his head. Were he to remain within the mother's body for twelve lunar months, a quite self-enclosed, circular formation would result. But he remains there for only ten lunar months. Hence something of his development is left incomplete, and after birth all that works in out of the Cosmos is occupied with this. Thus, before birth, ten-twelfths of the cosmic forces work upon the forming of the human head, the remaining two-twelfths being left over for the formative work which continues outside the mother's body—though it actually begins during the embryonic period. In addition to the cosmic forces there are others, and these come from the Earth itself: they do not work on the head but on the limb-system.

If you imagine this, here, to be the Earth (diagram above) and this to be a diagram of man's limb-system, then the forces which in the limbs continue their activity inwardly are essentially earthly, telluric. Into arms and hands, in legs and feet, there play forces of the Earth, and this process, continued inwardly, becomes metabolism. But this inward metabolism is outwardly an interchange of forces. When you move your arm or your leg the movement is not simple; it has to do with the forces of the Earth. When you move your legs in walking you have always to overcome the force of gravity, and what happens results from the interplay between these forces of gravity and the forces working inwardly.

Whereas in metabolism these inward forces enter into interplay with the chemical properties of the Earth-substance, there is an interchange between the forces in arms and legs and the forces of the Earth. These activities are connected with temporal conditions different from those prevailing in the mother's womb. In the mother's body we have ten times twenty-eight days—that is, ten moons or 280 days.

Here we have to do essentially with the course of the day. Where the development of the limb-man is concerned we have to do with the course of the year. We see also how in their earliest stage the human limbs are developed with a continually decreasing rapidity. A man needs actually twenty-eight years for their full development, though this is certainly not so evident during the final seven years as it is up to the age of twenty-one. He needs twenty-eight years to develop his limb-system outside his mother's body, though it is within the mother's body that the development begins.

Just as the man of head is connected with the past and is able to come into being because the relation of the Moon to the Earth recapitulates the past evolutions of Saturn, Sun, Moon, so is the limb-man connected with the Earth, but actually with the preparation for the transformations of Earth into Jupiter, Venus, Vulcan. Hence a human being cannot form his head directly on the Earth, for over this the Earth has no power. It is only because he brings with him the forces from before birth, before conception, and is then sheltered within the mother's body from his earthly environment, with the Cosmos working upon him by way of the Moon—only because of all this can the head come into being as a higher metamorphosis of the limb-man of the previous incarnation. The man of the limb-system, arising as he does under the influence of the Earth, cannot come to completion; he can do nothing for the head. During Earth-evolution he is incapable of what he will be able to do during the Venus-evolution. Just as the stag casts his antlers, the human being will then dispense with his head, and out of the rest of himself develop a different one—certainly an enviable lot for the Venus-man! But this is what actually appears to spiritual vision as the future condition of the human being. Things that are part of reality appear grotesque compared with those having earthly limitations, but reality far outstrips what is accessible to our narrow earthly understanding. We must face the fact that our earthly power of observation gives us merely part of reality, and that when we observe only earthly conditions we really know nothing of the human being.

Thus in man we have a cosmic being who, it is true, is formed for the main part in the body of the mother; and we have an Earth-being who is formed, configured, differentiated, under the influence of earthly conditions, while the Sun apparently takes its course round the Earth, passing the constellations of the Zodiac on its way. Hence you will recognise in the human being two contrasting conditions, one of a cosmic nature, the other earthly. The cosmic nature works in such a way that the human being would receive from the Cosmos a head that was perfectly round. The face is formed by the sunlight shining upon it by way of the Moon, and when the Sun turns its light away, the basis for the back of the head is created. The spherical form that would have been imparted by the Cosmos is differentiated. Were the kindly Moon not there to give shape to the human head, a human being would be born as an undifferentiated sphere. On the other hand, because the mother is on the Earth, the Earth itself has its effect. The reason why the human being as embryo does not develop only a head is that the Earth is already at work during the time when the head is being given its form. Were he to be subject to the working of the Earth alone, however, and the Cosmos were to have no effect, he would be just a pillar. The human being is at the mercy of these two tendencies—either of being made a pillar, a radius, by the Earth, or of receiving a spherical form from the Cosmos. Circle and radius actually underlie the forming of a human being. The fact that he is not a pillar, that he is not born with feet joined together, with hands joined together, is due to the course of the year being involved, due to winter and summer working in spiritually, indicating the various cosmic relations between the Earth and its surroundings. The difference between winter and summer is like the difference between the new Moon and the full. Just as new Moon and full Moon, in their different ways, determine the nature of the face and of the back of the head, so do those cosmic forces coming to expression in winter and summer, spring and autumn, determine the configuration of our limb-system, so that we have two legs and are not just a pillar. In order that in our head we should not be entirely cosmic, but cosmic toned down by the earthly, and in order that our limb-system should not be entirely of the Earth but something earthly moderated by the cosmic, the yearly course of the Earth is cosmically conditioned. We have therefore a cosmic nature influenced by the earthly and an earthly nature cosmically influenced. Were we not in our cosmic being influenced by the earthly, as man we should be a round ball; were we not, as man of the limb-system, as earthly man, influenced by the Cosmos, we should be a pillar. This combined working of cosmic and earthly is expressed in our human form. No-one understands the human form who has no wish to take into consideration the interplay of Earth and Cosmos. It is wonderful how the human being is an expression of the whole world; an expression of the world of the stars in his form, which is at the same time an image of those forces that stream from the Earth and have a conditioning effect upon him. Imagine man's earthly nature without this cosmic influence: we do not carry this earthly nature within us but it works in us. As a basic influence it streams from the centre-point of the Earth, sending its forces from there. That which makes its appearance in our human strength, working there also as will, has from ancient times been called by a word that might be rendered as ‘strength’ or ‘force’.

The formative influence from the Cosmos, which we have to picture through in the circle underlying especially the form of our head, works in our head without coming to full expression because of being toned down by the earthly element: and this from olden days has been called ‘beauty’. So we see that taken as a whole the influences at work in a human being have a value transcending both the physical and the moral, for they have a value which embraces both. The strength that comes from the Earth and works in us as muscular force is physical and moral at the same time. The beauty shining around us, the beauty underlying our head, appears in our head as the beauty of thoughts, and this, too, is related to both the physical and the moral.

Between these—between, that is, what we are as earthly beings toned down by the Cosmos and what we are as cosmic beings toned down by the earthly—there is the trunk-man. What is this trunk- or torso-man? He is essentially the rhythmic man who causes the cosmic to swing down continually towards the earthly and the earthly to swing up towards the cosmic. We have circling round in us a continuous stream from the limb-system and this finds its way to the head through the breathing, while a stream from the head makes its way through the breathing to the limb system. So that there is always this wave movement, this surging to and fro between limb-system and head. It is brought about by our rhythmic system, working through the heart and lungs and the circulation of the blood. How then does the circulation arise? It comes from the interplay between straight line and circle, receiving its form from the Zodiac and the planets. A force proceeding from the head tends to send the blood round a circular path, while a force from the limb-system tends to keep it in a straight line. From the interaction of these two forces there arises in us, under the impetus of breathing, the particular course followed by the blood. This rhythmical system is the mediator between the cosmic and the earthly in man, so that through it is woven a connecting link in him between the cosmic, or the beautiful, and the strength that is of the Earth. The link thus woven in the trunk-man, understood in terms of soul and spirit, has from ancient times been given the name of ‘wisdom’.

The beauty of the Cosmos projected into the human being is the wisdom living in his thoughts. But the moral force coming from the strength of the Earth by way of heart and soul becomes moral wisdom. In man's rhythmical system, earthly wisdom and cosmic wisdom meet. Man is an expression of the whole Cosmos, and where there is the will to understand this configuration, it can be understood. In so far as man is formed out of cosmic mysteries, he is able to see into them, and can even perceive a certain connection with them in earthly life itself. Consider the cosmic beauty that works into a man by way of his head: there you have the feminine contribution; and you have the male contribution in the force that appears in a man's earthly strength. You are then able to say: In the act of fructification a union is consummated between the cosmic and the terrestrial. There can be no understanding of the nature of man's task on Earth unless we perceive the particular way in which he is formed. For then indeed we see that the head has its form because the earthly forces are at first unable to work on the human being; you see that he brings his pre-natal being into the realm of Earth and that in the mother's body an extra-terrestrial influence works formatively upon him by way of the Moon. Strength or force works from the Earth and forms the limb-system without being able to bring it to completion, so that the limb-system has to pass through death. For the forces in the limb-system have to be spiritualised, imbued with soul. Beyond the Earth, accordingly, between death and a new birth, they develop further by taking on, in soul-spiritual terms, the form of the head. It is only with the help of the Jupiter and Venus forces the head can arise out of the limb-system in this way. Earthly forces are not the determining factor in a man from birth to death. Those that worked previously on Saturn, Sun, Moon have by then become spiritual, and must be developed spiritually between death and rebirth; and that which lies beyond death has to be spiritualised also—then the future can grow out of the past, then man's limb-organisation can become head. We may therefore say : A man dies so that in the spiritual world he can become able to bring to expression the form which, partly toned down by the earthly, can be expressed by virtue of having gone through the conditions of Saturn, Sun and Moon. Here on Earth a man can experience as his limb-system only the earthly nature developed through his rhythmical system. But in his limb-system he is forming the future. This cannot be completed; he has to die and become head again, and the form of his head is prepared at first in pre-earthly spheres. Thus the form of a human being is connected with repeated earth-lives. Because physically he is born as a being who has acquired his form during the conditions on Saturn, Sun and Moon; because he receives from the spiritual world his tendency to express in spherical form his experiences on Saturn, Sun and Moon, his head on Earth—since it is not of the Earth—is continually giving him over to death.

These things which find expression in a man's repeated lives on Earth are intimately connected with cosmic evolution. It is not true that the things we have touched upon today, and shall be going into further tomorrow and the day after, are beyond human understanding. Human beings can understand them, but they have to be investigated through Spiritual Science. Everyone who gives free play to the sound development of thought can understand them. Yet one is always hearing that there can be no immediate understanding of spiritual-scientific matters. if anyone says: ‘These things have been told to me by a spiritual investigator, but I cannot look into them for myself’, it is just as if it were complained that after matriculating a boy could not cope with the differential calculus.—Everyone can learn what Spiritual Science has to say, just as anyone can learn in principle to apply the differential calculus—though the latter is more difficult than the former. It is not true that because we are not clairvoyant we cannot understand these matters. Just as we have no need for clairvoyance to use the differential calculus, we have no need of it to see into the cosmic connection with the external world. We have only to bring sound concepts to bear. The matter is even the reverse of what is so often said. Someone, for; example, may say: One man has a certain conception of the world, another takes a different view : how can one know which is right?—If you are consistent, if you follow up everything, taking note of what has been said, you will find that only one conception is possible. You cannot argue about beauty, wisdom, strength, and what they mean. For each has only one meaning. The fact that the formation of our head has a peripheral character, and that in the rest of us the element of strength is present in radial form these things always have the same meaning. There is nothing here to be discussed, the facts are quite clear. The difficulty in spreading Spiritual Science lies in this—that today here and there some society may organise lectures on Anthroposophy, or perhaps on its social aspect, the Threefold Commonwealth, and people go to hear the lectures, afterwards attending others and still others—without any desire to come to a definite inner decision. They take the content of Spiritual Science as something on a par with that of other movements. But with Spiritual Science this cannot be done though it may be done with other world-conceptions, one being rather better, another worse. They all get a hearing; people, as it were, nibble at them. But that won't do where Spiritual Science is concerned; there one has to make up one's mind, for it goes to the root of things. There is need for that strenuous exertion of the will which leads to decisions; which avoids distractions and is determined to get down to fundamentals. This will not be accomplished by veering between one world-conception and another, nibbling here, nibbling there. Spiritual Science calls for energy and thoroughness and therefore has against it the spirit of the times, all the slovenliness and weakness of the times. It demands a strength and clarity of spirit for which people today have no liking; they find it disturbing, uncongenial. In primeval days men came to these things with instinctive knowledge; and the old documents—which our scholars study without understanding them—are full of indications that their wisdom embraced something like these relationships between man and the Cosmos. Then this faded away. Humanity relapsed into chaos. But from this chaos man must rescue himself through his own will-forces; out of this chaos he must consciously re-discover his connection with the Cosmos—and he can do it. At the beginning of this lecture I told you how the head cannot be understood if its cosmic origin is not taken into account; nor can the limb-man be understood unless his earthly formation is considered. Both find their balance in the breast-man, the rhythmical organisation, which is continually trying to make the straight circular and the circle into a straight line. When you look at the bloodstream you have the straight, and the tendency to make a straight line of the circle, too; how the course of the blood arises depends on the movement of the stars, and so on. The form is connected with the constellations, the movement with the movement of the planets. This has been referred to from other points of view. Now what happens to the human heart and soul when knowledge of this kind is absorbed? We are bound to say that for those who take it in the right way it becomes as clearly evident as the truths of mathematics. These are certainly evident though the higher truths will not be evident to a fifteen-year old boy; and it is the same with the things we have been discussing.

On the other hand these things can have a decisive influence on our feeling and perceiving. Out of this wisdom there arises a feeling for the divine. It is only a knowledge that keeps to the surface of things which can be irreligious, not a knowledge that goes into them deeply. If we look once more at man's connection with the Cosmos, in the starry heavens above all we see beauty as an expression of spiritual entity, and then we become able to imprint the beauty of things on our art. Then in art there will not be merely external nature as seen by the senses, but with this deeply penetrating knowledge we shall in fact reach what Spiritual Science is. And we shall then appreciate something I said in the introductory lecture to this course—how here at the Goetheanum the unity of science, art and religion is sought. What is said by the one from whom the Goetheanum has its name?

He who has art and science too
Will never lack religion;
But he who does not have them both
Then let him have religion!

That means: Let him have the religion that comes from without; but anyone who possesses the essentials of science and art has religion from within—that is Goethe's conviction.

He who has art and science too
Will never lack religion—

hence those who are striving, in the way referred to, for the unity of religion, art and science, do well to call their Building the ‘Goetheanum’. But to comprehend what has arisen here on this foundation is apparently no task for the superficiality of the age, which looks condescendingly on everything and merely nibbles at one thing after another. Spiritual Science calls for decisions—for decisions that are necessary because the spirit of this science has the will to penetrate into the depths of the world. This must be grasped, too, out of the depths of the human heart.

We have seen that out of the Mysteries grew something that made man aware of being related to the world in a way that can be expressed in the annual festivals; and in particular we have learned that Easter is an outgrowth of the principle of initiation. From all that has been set forth it will have become evident what a significant role the Mysteries played in the entire evolution of humanity. Really everything of a spiritual nature that has permeated the world and developed through mankind originated in the old Mysteries. In modern terms we could say that the Mysteries were all-powerful in guiding the spiritual life.

Now, it was intended from the beginning that mankind should develop freedom; and to this end it was necessary for the old Mystery system to recede and for humanity to be less closely linked, for a time, with the powerful guidance that proceeded from the Mysteries, to be cast more upon its own resources, as it were. We certainly cannot assert today that the time has arrived in which men have achieved their true inner freedom and are ready to pass over into the next phase of evolution that is to follow upon that of freedom. This is not the case. Still, many have already passed through a number of incarnations in which the power of the Mysteries was less strongly felt than formerly; and though the seeds of these incarnations have not yet sprouted, they are nevertheless potentially present in the souls of men. And with the coming of a more spiritual age they will develop what they have not developed in their present dimness of vision. Above all things, however, it will be necessary that the wisdom, the vision, the experience of the spiritual such as can be attained by modern initiation, be met with esteem, with reverence; and this must be offered out of man's freedom. Without esteem and reverence, true enlightenment and a spiritual life of humanity is really not possible.

Surely we make the right use of festivals if with their help we try to implant in our souls this esteem, this reverence for things spiritual as they have evolved during the course of human history; if we try to learn how to observe in the most intimate way possible the spiritual significance of outer events, to understand how these carry spiritual meaning from one age over into another. For the time being men keep returning to Earth in repeating incarnations, thus carrying over their experiences of earlier epochs into later ones. Human beings are the most important factor in the further development of all that takes place within the history of mankind. But men of all periods live in a definite environment, and clearly, one of the most significant environments was that of the Mysteries. A most important factor in the progress of humanity is the carrying over of what has been experienced in the Mysteries and re-experienced, be it again through the medium of Mysteries, whence it acts upon mankind, or by other means of enlightenment. Today it must be the latter, for the true Mystery system has withdrawn from the present outer world and is to reappear only in the future.

If the impulse that went forth from here, from the Goetheanum, at the time of the Christmas Meeting, really takes root in the Anthroposophical Society, it is certain that by leading to ever deeper insight the Anthroposophical Society will be the foundation for the Mysteries of the future. These new Mysteries must be consciously nurtured by the Anthroposophical Society. We recall an event that can be utilized in our development as once a similar one was used: the burning of the Temple of Ephesus. Both were the result of a grave wrong; yet on different planes things have different meanings, and it is possible for a frightful iniquity, as it appears on one plane, to be employed on another for the advancement of human freedom—in the sense that precisely such horrible events can bring about a real advance in human progress.

But as I have already said, such matters must be grasped through their inner meaning if they are to be approached understandingly. One must enter into the particular manner in which the spiritual element of the world pervaded the Mysteries. Yesterday I pointed out how the establishment of the annual Easter Festival grew out of a spiritual conception of the constellation of Sun and Moon, and that from the Moon viewpoint the other planets were observed. And I said further that according to what is learned by observing the other planets, the human being, in descending from the pre-earthly to the earthly existence, is guided in forming his light-ether body.

If we would observe and rightly understand how this light-ether body, these ether forces, are transmitted to us by the Moon forces, Moon observations—by what I might call the spiritual Moon observatory, this can be done as we have just endeavored to do it: by turning to the cosmos where it is all inscribed and exists as a fact. But it is important to ponder in our souls the human element as well, the part it plays in the different epochs as a factor of these truths.

As a matter of fact, never did the souls of men take part so intimately, so fervently, in this last phase of the descent to Earth—the enveloping in an etheric body—as in the Mysteries of Ephesus. There the whole service of the Goddess of Ephesus, exoterically called Artemis, was directed toward co-experiencing the spiritual weaving life within the cosmic ether. When members of the Ephesian Mystery approached the image of the Goddess, the feeling this gave them may be said to have become intensified to hearing; and what they heard, as though the goddess were speaking, was something as follows: I rejoice in all that bears fruit in the wide expanse of cosmic ether.—A deep impression was created by this expression of intense joy on the part of the Goddess of the Temple, her joy in all that grows, sprouts and burgeons in the world-ether; and an ardent feeling of close relationship with blossoming and flowering was in particular something that permeated the spiritual atmosphere of the Ephesian Sanctuary as with a magic breath.

Nowhere else was the growth of the plant life, the drive of the Earth forces into the plants, co-experienced so intensely as in the Mystery of Ephesus, for the entire training here tended to that end. And this led to the next step: it was here that instruction was given, if I may so call it, specially intended to induce in the minds of members a feeling for the Moon secret, of which I spoke yesterday. It was everyone's own experience to feel himself as a light-being, because the act of receiving his light-form from the Moon was made so alive for the neophytes and initiates.

A part of the ritual ran something as follows—and one who could take part in it was actually transported into that act of forming himself out of the sunlight that circles around the Moon: as though proceeding from the Sun, there came to him the sound J O A.¹

He knew that this J O A activated his ego, his astral body. J O (ego, astral body) and A (the approach of the light-ether body), joining in J O A. Then, with the J O A vibrating in him, he felt himself to be composed of ego, astral body and etheric body.

And then it seemed as though he heard sounding up to him from the Earth—for he had been transported into the cosmos—something that saturated the J O A: eh v. JehOvA What rose up to him in the eh v were the Earth forces.

Now he realized that in this JehOvA he felt the complete human being. The premonition of the physical body, which he acquired only on Earth, he felt intimated in the consonants complementing the vowels that in the J O A indicate the ego, the astral and the etheric body.—This becoming one with the JehOvA was what enabled the disciple of Ephesus to sense in their full significance the last steps of the descent from the spiritual world.

But in feeling the import of this J O A the neophyte at the same time felt himself to be the sound J O A in the light. Then he was a human being: resonant ego, resonant astral body, in a shimmering light-ether body. He was sound in light. That is the nature of cosmic man; and in this state the initiate was able to grasp what he saw in the cosmos, just as on Earth he could perceive through his eyes what occurs in the physical environment of the Earth. When the neophyte of Ephesus bore this J O A within him he really felt transported into the Moon sphere, and he took part in all that could be observed from the point of view of the Moon.

In this condition the human being was man in general, in the sense that the differentiation between man and woman did not enter until the descent to Earth occurred. Man felt himself transported into this pre-earthly existence, the region immediately preceding his approach to the terrestrial. The Ephesian disciples were able to achieve this ascent to the Moon sphere in a particularly intimate way; and henceforth they carried in their heart, in their soul, what they had experienced there. It sounded for them something as follows:

World-engendered being, thou art shaped in light,
By the Sun empowered in the Moon's full might;

Mars' creating chiming, power to thee is bringing,
And Mercury, moving limbs in oscillation swinging;

Jupiter's radiant wisdom is on thee gleaming,
And Venus' love-bearing beauty is on thee beaming;

So that Saturn's world-aged spirit-inwardness
Doth to space's being and to ages now aborning consecrate thee.²

Weltentsprossenes Wesen, du in Lichtgestalt,
Von der Sonne erkraftet in der Mondgewalt,

Dich beschenket des Mars erschaffendes Klingen
Und Merkurs gliedbewegendes Schwingen,

Dich erleuchtet Jupiters erstrahlende Weisheit
Und der Venus liebetragende Schönheit,

Dass Saturns weltenalte Geist-Innigkeit
Dich dem Raumessein und Zeitenwerden weihe!

That expresses what permeated every Ephesian, and he counted it the most important of all that pulsed through his being. When a participant in the Ephesian Mysteries heard these words ringing in his ears, as it were, there was something about them that made him feel himself completely as a human being; for through them he became aware of the relation between the forces of his etheric body and the planetary system. This came to forceful expression. The cosmos speaks to the etheric body:

World-engendered being, thou art shaped in light,
By the Sun empowered in the Moon's full might.

Now the human being feels himself to be in the power of the moonlight.

Mars' creating chiming, power to thee is bringing.

The chiming, endowed with creative force, sounds across from Mars. And what gave strength to man's limbs, endowing him with the power of movement:

And Mercury, moving limbs in oscillation swinging.

From Jupiter there rays across:

Jupiter's radiant wisdom is on thee gleaming.

And from Venus:

And Venus' love-bearing beauty ...

In order that then Saturn may gather up all that rounds off the human being within and without, prepare him to descend to Earth and there to clothe himself in a physical garb; and then further enable this physically garbed being, who bears the god within him, to live on the Earth:

So that Saturn's world-aged spirit-inwardness
Doth to space's being
And to ages now aborning
Consecrate thee.

From what I have described you can readily see that the spiritual life in Ephesus was colorful and aglow with inner light. Epitomized in the thought of Easter, it comprised really everything that had ever been known about man's true dignity in the cosmos, in the whole universe. And many of the wanderers I mentioned yesterday—those who went from one Mystery to another in order to benefit by the totality of the Mysteries—many of these have repeatedly assured us that nowhere else as in Ephesus—at least, not so joyously—did they perceive so intimately and brightly the harmony of the spheres through that Moon point of view, where the radiant astral light of the world shone on them, where they sensed it in the spiritual sunlight flooding the Moon: in other Mysteries the saturation of man's soul and spirit with astral light was not felt with such an intense, inner artistic grasp.

All this was associated with the temple that went up in flames by the hand of a criminal or a lunatic. But as I mentioned during the Christmas Conference, initiates of the Ephesian Mysteries were re-embodied in Aristotle and Alexander; and these personalities came close to what was still capable of being sensed, in their time, of the Mysteries of Samothrace.

Now, what appears to be an outwardly fortuitous event can be of great spiritual significance in world evolution. Among ourselves it has frequently been mentioned for years that the Temple of Ephesus was burned at the hour in which Alexander the Great was born. But as this temple burned, something significant occurred.

What untold experiences had come to the dwellers in that temple through the centuries! What a wealth of spiritual light and wisdom had suffused its halls! And while the flames lept up from the Temple of Ephesus, all that wisdom was imparted to the cosmic ether, so that we may say: the perpetually recurring Easter Festival of Ephesus that had been locked in the temple halls was henceforth inscribed in the dome of the universe, in so far as this is etheric, though in less legible letters.

That is often the way things work out: much human wisdom that in olden times had been enclosed within temple walls was released, was inscribed in the world-ether, and there at once becomes visible to one who ascends to real imagination. And this imagination is the interpreter, as it were, of the secret of the stars: what once was secret within the temples has been inscribed in the world-ether, and there it can be read by means of imagination.

We can put it another way, but it means the same. I go out into the starlit night, contemplate the firmament and throw myself open to it. Then, if I have the right capacity, the forms of the constellations and the movements of the planets are transmuted as into vast cosmic script. And if I read this script, something emerges like that which I explained yesterday in referring to the Moon secret. When the stars no longer remain merely something to be mathematically and mechanically computed, but become the alphabet of cosmic script, these things can indeed be read there.

But I should like to develop the matter further. When Alexander and Aristotle approached the Kabirian secrets in Samothrace at a time when the old Mysteries were already on the decline,² something occurred to them at that moment through the influence of the Kabirian Mysteries like a memory of the old Ephesian time, which both had passed through in a certain century. And once more there resounded the J O A, and again they heard intoned:

World-engendered being, thou art shaped in light,
By the Sun empowered in the Moon's full might;

Mars' creating chiming, power to thee is bringing,
And Mercury, moving limbs in oscillation swinging;

Jupiter's radiant wisdom is on thee gleaming,
And Venus' love-bearing beauty is on thee beaming;

So that Saturn's world-aged spirit-inwardness
Doth to space's being and to ages now aborning consecrate thee.

But in this memory, this historical recollection of something ancient, there resided a certain power, the power to create something new. And from that moment there streamed forth this power to create something new—but it was something strange and little observed by mankind. For you must really first understand the nature of this creative power that went forth from the collaboration of Alexander and Aristotle.

Take any notable poem or other work of art—it can be a most beautiful one, such as the Bhagavad Gita or Goethe's Faust or his Iphigenia—anything you value very highly—and reflect on its rich and mighty content—let us say, on the content of Goethe's Faust. Now, by what means, my dear friends, is this rich content transmitted to you? Let us assume that it is transmitted in the ordinary way, as it is to most people. At some time during your life you read Faust. What did you encounter on the physical plane—on the paper? Nothing but combinations of a b c, and so forth. The means by which the mighty content of Faust is disclosed to us consists only of combinations of the letters of the alphabet. If you know the alphabet, the paper contains nothing that does not correspond with one of the twenty-odd letters. Something is conjured up out of these twenty-odd letters—if you know how to read—that evokes for you the whole glorious substance of Faust. You may find it excessively tiresome to recite the alphabet, and you may consider it as abstract as anything could well be; yet rightly combined, this superlative abstraction gives us the whole of Faust.

Now, when there was heard again the cosmic resounding from the Moon that disclosed to Aristotle and Alexander what the blaze of Ephesus signified, how that fire had carried the secret of Ephesus out into the world-ether, there came to Aristotle the inspiration to found the cosmic script. This, however, is not achieved by means of the alphabet, but rather through thoughts, as book writing is made up of letters. And so the letters of the cosmic script came into being.—When I write them down for you they are just as abstract as the alphabet:

There you have a number of concepts. They originated when Aristotle laid them before Alexander. Learn to accomplish with these concepts what you do with the alphabet, and you will have learned to read in the cosmos by means of Being, Quantity, Quality, Relationship, Space, Time, Position, Having, Doing, Suffering.

In our age of abstractions something peculiar happened to logic, as it is taught in the schools. Imagine a custom existing in some school to teach—not reading, but, for instance, to provide books from which the pupils had to keep learning the letters in all conceivable combinations, but never arriving at using them for envisioning the wealth of the contents: that would be the same as what the world has done to Aristotle's Logic. In the books on logic are listed his categories—that's what people call them. People memorize them, but have no idea what to do with them. It is exactly like memorizing the alphabet without knowing how to apply it.

Reading the cosmic records bases on something just as simple as extracting the content of Faust by means of the alphabet—it must merely be learned. And fundamentally, all that anthroposophy has ever brought forth or ever will has been experienced by means of these concepts, just as what is read in Faust is experienced through the letters. For all the secrets of the physical and the spiritual world are comprised in these simple concepts that are the cosmic alphabet.

Something intervened in Earth evolution at the time of Alexander that stands in contrast with the direct perception so characteristic of Ephesus. It did not develop till later, especially during the Middle Ages; and it is deeply hidden, profoundly esoteric. Profoundly esoteric is the meaning that dwells in those ten simple concepts; and actually we are learning more and more to live in them. But we must keep striving to experience them as livingly in our soul as we do the alphabet when a wealth of spiritual substance is in question.

Thus you see how something that for thousands of years had been a mighty instinctive revelation of wisdom flowed into ten concepts, whose inner power and light, however, remain to be re-disclosed. And when man will have learned again to read in the cosmos, when he will experience the resurrection of what has lain buried as though in a grave during this interlude in human evolution between the two spiritual ages, then it will come about at some future time that the world wisdom, the light of the world, will be found again. It is our task, my dear friends, to bring to light again what is hidden. We must make of Easter an experience for all humanity. And just as it could be said on other occasions that anthroposophy is a Christmas experience, so it is in its whole manifestation an Easter experience, a resurrection experience coupled with an experience of the grave. And it is especially important during this Easter gathering that we should feel, if I may so express it, the solemnity of anthroposophic striving by realizing that today we can turn to a spiritual Being Who may be close to us, directly beyond the threshold, and appeal to Him thus: Oh, how blessed was mankind at one time with divine-spiritual revelation that still shone so very bright in Ephesus! But now all that is buried. How can I uncover what is so deeply buried?—for one would like to believe that what once existed might in some historical way be found again in the grave where it lies.

Then the Being will reply to us, as did once before a like being in a similar case: What you seek is no longer here. It is in your heart, if only you will unlock your heart in the right way.

Anthroposophy is indeed latent in the hearts of men, but it is for these human hearts to open in the right way. That is what we must deeply feel. Then we will be led back—not instinctively, as of old, but in full awareness—to the wisdom that lived and shone in the Mysteries.

All this I would like to implant in your hearts, my dear friends, at this Easter time; for to permeate yourself with something that can enkindle a feeling of solemnity in every heart dedicated to anthroposophy, that is something which carries up into the spiritual world and which must be correlated with the Christmas impulse given at Dornach. For this impulse must not remain a thought-out, intellectualistic one, but must spring from the heart; it must not be formal or matter-of-fact, nor must it be sentimental: it must issue from the cause itself and bear the mark of solemnity. When the conflagration at Ephesus blazed up, first in the outer ether and then in the heart of Aristotle, it revealed anew to Aristotle the secrets that could then be epitomized in the simplest terms; and we may say in all modesty that, just as he was able to use the fire of Ephesus to this end, so it is our task—and we shall fulfill it—to use what the flames of the Goetheanum carried into the ether: the aims and purpose of anthroposophy.

What do we gather from all this, my dear friends? That at the memorial service in the Christmas-New Year time, the time in which the disaster struck us a year before, it was vouchsafed us to send forth a new impulse from the Goetheanum. How could this be? Because we are right in feeling that what had previously been a cause pertaining to this Earth, worked for and established as such, was carried by the flames out into cosmic space. Because this misfortune has come to us we are, recognizing its consequences, justified in saying, Now we understand that we may no longer represent a mere Earth cause, but must know it as one of wide etheric space in which the spirit lives: the cause represented by the Goetheanum is a cause of the cosmic ether in which lives the spirit-filled wisdom of the world. It has been carried out into the ether; and it is granted us to permeate ourselves with the Goetheanum impulses flowing in from the cosmos.

Take this in any sense—as an image, if you like: even as an image it signifies a profound truth, a truth that can be simply expressed: the Christmas impulse calls for the permeation of anthroposophical activity with an esoteric element. This is present because what had been earthly now reacts on the impulses of the anthroposophical movement through the astral light in the physical fire that rayed forth into cosmic space; but we must be able to receive these impulses.

Then, if we are able to receive them, we feel a certain important link in the chain of all that lives in anthroposophy: it is the anthroposophical Easter spirit, which can never in the world believe that the spirit perishes, but rather that it arises ever and again after dying through the world; and anthroposophy must hold fast to the spirit resurrected again and again out of eternal depths.

That is what we will take into our hearts as the Easter thought, the Easter feeling; and from this gathering we shall carry away feelings, my dear friends, that will fill us with courage and strength for work when we return to our allotted spheres.

• 1. Translator's Note:—For readers not familiar with German it must be explained that j is pronounced like our y in “yet”—in other words, like an excessively short German i. For this reason it is not too strange that one often encounters J for I (but only in capitals), and the above is a case in point. Indeed, there is no choice here but to use it, as the same letter must serve as a pure vowel in J O A and later as a modified vowel in Jehova.—The letters J O A must be pronounced Ee Oh Ah, and Jehova that appears later, Yay-hoh-vah.
• 2. Translation by Henry B. Monges.
• 2. Samothrace still existed as a memorial and also as a sanctuary for work, but in the main the Mystery schools had declined in the time of Alexander.

Yesterday I had to show how we can observe ourselves in two ways, and how the riddle of the world and of man confronts us from both directions. If we look once more at what we found yesterday, we see, on the one hand, the human physical body, perceived—at first—in the same way as the external, physical world. We call it the physical body because it stands before our physical senses just as the external, physical world. At the same time, however, we must call to mind the great difference between the two. Indeed, yesterday we had to recognise this great difference from the fact that man, on passing through the gate of death, must surrender his physical body to the elements of the external, physical world; and these destroy it. The action of external Nature upon the human physical body is destructive, not constructive. So we must look quite outside the physical world for what gives the human physical body its shape between birth (or conception) and death. We must speak, to begin with, of another world which builds up this human body that external, physical Nature can only destroy.

On the other hand there are two considerations which show the close relationship between the human physical body and Nature. In the first place, the body requires substances—building materials in a sense—although this is not strictly accurate. Let us say, it has need of the substances of external nature, or, at least, needs to take them in.

Again: when we observe the external manifestations of the physical body—whether it be its excretions, or the whole body as seen after death—it is nevertheless substances of the external, physical world that we observe. We always find the same substances as in the external, physical world—whether we are studying the separate excretions or the whole physical body cast off at death.

So we are compelled to say: Whatever the inner processes going on in the human body may be, their beginning and end are related to the external, physical world.

Materialistic science, however, draws from this fact a conclusion that cannot be drawn at all. Though we see how man, through eating, drinking and breathing, takes in substances from the external physical world and gives these same substances back again, in expiration, in excretion or at death, we can only say that we have here to do with a beginning and an end. We have not determined the intermediary processes within the physical body.

We speak so glibly of the blood man bears within him; but has anyone ever investigated the blood within the living human organism itself? This cannot be done with physical means at all. We have no right to draw the materialistic conclusion that what enters the body and leaves it again was also within it.

In any case, we see an immediate transformation when external, physical substances are taken in—let us say, by the mouth. We need only put a small grain of salt in the mouth and it is at once dissolved. The transformation is immediate. The physical body of man is not the same, in its inner nature, as the external world; it transforms what it takes in, and then transforms it back again. Thus we must seek for something within the human organism that is, at first, similar to external nature and, on excretion, becomes so again. It is what lies between these two stages that we must first discover.

Try to picture this that I have said: On the one hand, we have what the organism takes in; on the other, what it gives of including even the physical body as a whole. Between these are the processes within the organism itself. From the study of what the human physical organism takes in we can say nothing at all about the relation of man to external nature. We might put it this way: Though external physical nature does destroy man's corpse, dissolving and dissipating it, man does, with his organism, ‘get even’ with Nature. He dissolves everything he receives from her. Thus, when we commence with man's organs of assimilation, we find no relationship to external nature, for this is destroyed by them. We only find such a relationship when we turn to what man excretes. In relation to the form man bears into physical life, Nature is a destroyer; in regard to what man casts off, Nature receives what the human organism provides. Thus the human physical organism comes eventually to be very unlike itself and to resemble external Nature very much. It does this through excretion.

If you think this over you will say to yourself: There, outside, are the substances of the different kingdoms of Nature. They are, today, just what they have become; but they have certainly not always been as they are. Even physical science admits that past conditions of the earth were very different from those of today. What we see around us in the kingdoms of Nature has only gradually become what it is. And when we look at man's physical body we see it destroys—or transforms—what it takes in. (We shall see that it really destroys, but for the moment we will say ‘transforms’.) At any rate, what is taken in must be reduced to a certain condition from which it can be led back again to present physical Nature. In other words: If you think of a beginning somewhere in the human organism, where the sub-stances begin to develop in the direction of excretions, and then think of the earth, you are led to trace it back to a similar condition in which it once was. You have to say: At some past time the whole earth must have been in the condition in which some-thing within man is today; and in the short space of time during which something incorporated into the human organism is transformed into excretory products, the inner processes of the organism recapitulate what the earth itself has accomplished in the course of long ages.

Thus we look at external Nature today and see that it was once something very different. But when we try to find something similar to its former condition we have to look into our own organism. The beginning of the earth is still there. Every time we eat, the substances of our food are transformed into a condition in which the whole earth once was. The earth has developed further in the course of long periods of time and become what it is today; our food substances, in developing to the point of excretion, give a brief recapitulation of the whole earth-process.

Now, you can look at the vernal point of the zodiac, where the sun rises every spring. This point is not stationary; it is advancing. In the Egyptian epoch, for example, it was in the constellation of Taurus. It has advanced through Taurus and Aries, and is today in the constellation of Pisces; and it is still advancing. It moves in a circle and will return after a certain time. Though this point where the sun rises in spring describes a complete circle in the heavens in 25,920 years, the sun describes this circle every day. It rises and sets, thereby describing the same path as the vernal point. Let us contemplate, on the one hand, the long epoch of 25,920 years, which is the time taken by the vernal point to complete its path; and on the other hand, the short period of twenty-four hours in which the sun rises, sets and rises again at the same point. The sun describes the same circle. It is similar with the human physical organism. Through long periods the earth consisted of substances like those within us at a certain stage of digestion—the stage midway between ingestion and egestion, when the former passes over into the latter. Here we carry within us the beginning of the earth. In a short period of time we reach the excretory stage, in which we resemble the earth; we hand over substances to the earth in the form they have today. In our digestive processes we do in the physical body something similar to what the sun does in its diurnal round with respect to the vernal point. Thus we may survey the physical globe and say: Today this physical globe has reached a condition in which its laws destroy the form of our physical organism. But this earth must once have been in a condition in which it was subjected to other laws—laws which, today, bring our physical organism into the condition of food-stuffs midway between ingestion and egestion. That is to say, we bear within us the laws of the earth's beginning; we recapitulate what was once on the earth.

You see, we may regard our physical organism as organised for taking in external substances—present-day substances—and excreting them again as such; but it bears within it something that was present in the beginning of the earth but which the earth no longer has. This has disappeared from the earth leaving only the final products, not the initial substances. Thus we bear within us something to be sought for in very ancient times within the constitution of the earth. It is what we thus bear within us, and the earth as a whole has not got, that raises us above physical, earthly life. It leads man to say: I have preserved within me the beginning of the earth. Through entering physical existence through birth, I have ever within me something the earth had millions of years ago, but has no longer.

From this you see that, in calling man a microcosm, we cannot merely take account of the world around us today. We must go beyond its present condition and consider past stages of its evolution. To understand man we must study primeval conditions of the earth.

What the earth no longer possesses but man still has in this way, can become an object of observation. We must have recourse to what may be called meditation. We are accustomed merely to allow the ‘ideas’ or, mental presentations [Vorstellungen], whereby we perceive the world, to arise within us—merely to represent the outer world to ourselves with the help of such ideas. And for the last few centuries man has become so accustomed to copy merely the outer world in his ideas, that he does not realise his power of also forming ideas freely from within. To do this is to meditate; it is to fill one's consciousness with ideas not derived from external Nature, but called up from within. In doing so we pay special attention to the inner activity involved. In this way one comes to feel that there is really a ‘second man’ within, that there is something in man that can really be inwardly felt and experienced just as, for example, the force of the muscles when we stretch out an arm. We experience this muscular force; but when we think we ordinarily experience nothing. Through meditation, however, it is possible so to strengthen our power of thinking—the power whereby we form thoughts—that we experience this power inwardly, even as we experience the force of our muscles on stretching out an arm. Our meditation is successful when we are at length able to say: In my ordinary thinking I am really quite passive. I allow something to happen to me; I let Nature fill me with thoughts. But I will no longer let myself be filled with thoughts, I will place in my consciousness the thoughts I want to have, and will only pass from one thought to another through the force of inner thinking itself. In this way our thinking becomes stronger and stronger, just as the force of our muscles grows stronger if we use our arms. At length we notice that this thinking activity is a ‘tension’, a ‘touching’, an inner experience, like the experience of our own muscular force. When we have so strengthened ourselves within that our thinking has this character, we are at once confronted in our consciousness by what we carry within us as a repetition of an ancient condition of the earth. We learn to know the force that transforms food substances within the body and retransforms them again. And in experiencing this higher man within, who is as real as the physical man himself, we come, at the same time, to perceive with our strengthened thinking the external things of the world.

Suppose, my dear friends, I look at a stone with such strengthened thinking. Let us say it is a crystal of salt or of quartz. It seems to me like meeting a man I have already seen. I am reminded of experiences I had with him ten or twenty years ago. In the mean-time he may have been in Australia, or anywhere, but the man before me now conjures up the experience I had with him ten or twenty years ago. So, if I look at a crystal of salt or of quartz with this strengthened thinking, there immediately comes before my mind the past state of the crystal, like the memory of a primeval condition of the earth. At that time the crystal of salt was not hexahedral, i.e. six-faced, for it was all part of a surging, weaving, cosmic sea of rock. The primeval condition of the earth comes before me, as a memory is evoked by present objects.

I now look again at man, and the very same impression that the primeval condition of the earth made upon me, is now made by the ‘second human being’ man carries within him. Further: the very same impression is made upon me when I behold, not stones, but plants. Thus I am led to speak, with some justification, of an ‘etheric body’ as well as the physical. Once the earth was ether; out of this ether it has become what it is today in its inorganic, lifeless constituents. The plants, however, still bear within them the former primeval condition of the earth. And I myself bear within me, as a second man, the human ‘etheric body’.

All that I am describing to you can become an object of study for strengthened thinking. So we may say that, if a man takes trouble to develop such thinking he perceives, besides the physical, the etheric in himself, in plants and in the memory of primeval ages evoked by minerals.

Now, what do we learn from this higher kind of observation? We learn that the earth was once in an etheric condition, that the ether has remained and still permeates the plants, the animals—for we can perceive it in them too—and the human being.

But now something further is revealed. We see the minerals free from ether, and the plants endowed with it. At the same time, however, we learn to see ether everywhere. It is still there today, filling cosmic space. In the external, mineral kingdom alone it plays no part; still, it is everywhere. When I simply lift this piece of chalk, I observe all sorts of things happening in the ether. Indeed, lifting a piece of chalk is a complicated process. My hand develops a certain force, but this force is only present in me in the waking state, not when I am asleep. If I follow what the ether does in transmuting food-stuffs, I find this going on during both waking and sleeping states. One might doubt this in the case of man, if one were superficial, but not in the case of snakes; they sleep in order to digest. But what takes place through my raising an arm can only take place in the waking state. The etheric body gives no help here. Nevertheless if I only lift the chalk I must overcome etheric forces—I must work upon the ether. My own etheric body cannot do this. I must bear within me a ‘third man’ who can.

Now this third man who can move, who can lift things, including his own limbs is not to be found—to begin with—in anything similar in external Nature. Nevertheless external Nature, which is everywhere permeated by ether, enters into relation with this ‘force-man’—let us call him—into whom man himself pours the force of his will.

At first it is only in inner experience that we can become aware of this inner unfolding of forces. If, however, we pursue meditation further, not only forming our ideas ourselves, and passing from one idea to another in order to strengthen our thinking, but eliminating again the strengthened thinking so acquired—i.e. emptying our consciousness—we attain something special. Of course, if one frees oneself of ordinary thoughts passively acquired, one falls asleep. The moment one ceases to perceive or think, sleep ensues, for ordinary consciousness is passively acquired. If, however, we develop the forces whereby the etheric is perceived, we have a strengthened man within us; we feel our own thinking forces as we usually feel our muscular forces. And now, when we deliberately eliminate, ‘suggest away’ this strengthened man we do not fall asleep, but expose our empty consciousness to the world. What we dimly feel when we move our arms, or walk, when we unfold our will, enters us objectively. The forces at work here are nowhere to be found in the world of space; but they enter space when we produce empty consciousness in the way described. We then discover, objectively, this third man within us. Looking now at external Nature we observe that men, animals and plants have etheric bodies, while minerals have not. The latter only remind us of the original ‘ether’ of the earth. Nevertheless there is ether wherever we turn, though it does not always reveal itself as such.

You see, if you confront plants with the ‘meditative’ consciousness I described at first, you perceive an etheric image; likewise if you confront a human being. But if you confront the universal ether it is as if you were swimming in the sea. There is only ether everywhere. It gives you no ‘picture.’ But the moment I merely lift this piece of chalk there appears an image in the etheric where my third man is unfolding his forces.

Picture this to yourselves: The chalk is, at first, there. My hand now takes hold of the chalk and lifts it up. (I could represent the whole process in a series of snapshots.) All this, however, has its counterpart in the ether, though this cannot be seen until I am able to perceive by means of ‘empty consciousness’—i.e. until I am able to perceive the third man, not the second. That is to say, the universal ether does not act as ether, but in the way the third man acts.

Thus I may say: I have first my physical body (oval),¹ then my etheric body, perceived in ‘meditative’ consciousness (yellow), then the third man, which I will call the ‘astral’ man (red). Everywhere around me I have what we found to be the second thing in the universe—the universal ether (yellow). This, to begin with, is like an indefinite sea of ether.

Now the moment I radiate into this ether anything that proceeds from this third man within me, it responds; this ether responds as if it were like the third man within me, i.e. not etherically, but ‘astrally’. Thus I release through my own activity something within this wide sea of ether that is similar to my own ‘third man’. What is this that acts in the ether as a counter-image? I lift the chalk; any hand moves from below upwards. The etheric picture, however, moves from above downwards; it is an exact counter-image. It is really an astral picture, a mere picture. Nevertheless, it is through the real, present-day man that this picture is evoked. Now, if I learn, by means of what I have already described, to look backwards in earth-evolution—if I learn to apply to cosmic evolution what is briefly recapitulated in the way described—I discover the following:

Here is the present condition of the earth. I go back to an etheric earth. I do not find there, as yet, what has been released through me in the surrounding ether. I must go farther back to a still earlier condition of the earth in which the earth resembled my own astral body. The earth was then astral—a being like my third man. I must look for this being in times long past, in times long anterior to those in which the earth was etheric. Going back-wards in time is really no different from seeing a distant object—a light, let us say—that shines as far as this. It is over there, but shines as far as here; it sends images to us here. Now put time instead of space: That which is of like nature with my own astral body was there in primeval times. Time has not ceased to be; it is still there. Just as, in space, light can shine as far as here, so that which lies in a long gone past works on into the present. Fundamentally speaking, the whole time-evolution is still there. What-ever was once there—and is of like nature with that which, in the outer ether, resembles my own astral body—has not disappeared.

Here I touch on something that, spiritually, is actively present and makes time into space. It is really no different from communicating over a long distance with the help of a telegraph. In lifting the chalk I evoke a picture in the ether and communicate with what, for outer perception, has long passed away.

We see how man is placed in the world in a quite different way from what appears at first. And we understand, too, why cosmic riddles present themselves to him. He feels within that he has an etheric body, though he does not realise it clearly: even science does not realise it clearly today. He feels that this etheric body transforms his food-stuffs and transforms them back again. He does not find this in stones, though the stones were already there, in primeval times which he discovers, there as general ether. But in this ether a still more remote past is active. Thus man bears within him an ancient past in a twofold way; a more recent past in his etheric body and a more ancient past in his astral body.

When man confronts Nature today he usually only studies what is lifeless. Even what is living in plants is only studied by applying to them the laws of substances as discovered in his laboratory. He omits to study growth; he neglects the life in his plants. Present-day science really studies plants as one who picks up a book and observes the forms of the letters, but does not read. Science, today, studies all things in this way.

Indeed, if you open a book but cannot read, the forms must appear very puzzling. You cannot really understand why there is here a form like this: ‘b’, then ‘a’, then ‘l’, then ‘d’, i.e. bald. What are these forms doing side by side? That is, indeed, a riddle. The way of regarding things that I have put before you is really learning to read in the world and in man. By ‘learning to read’ we come gradually near to the solution of our riddles.

You see, my dear friends, I wanted to put before you merely a general path for human thinking along which one can escape from the condition of despair in which man finds himself and which I described at the outset. We shall proceed to study how one can advance farther and farther in reading the phenomena in the outer world and in man.

In doing this, however, we are led along paths of thought with which man is quite unfamiliar today. And what usually happens? People say: I don't understand that. But what does this mean? It only means that this does not agree with what was taught them at school, and they have become accustomed to think in the way they were trained. ‘But do not our schools take their stand on genuine science?’ Yes, but what does that mean? My dear friends, I will give you just one example of this genuine science.—One who is no longer young has experienced many things like this. One learnt, for example, that various substances are necessary for the process referred to today—the taking in of foodstuffs and their transformation within the human organism. Albumens (proteins), fats, water, salts, sugar and starch products were cited as necessary for men. Then experiments were made.

If we go back twenty years, we find that experiments showed man to require at least one hundred and twenty grammes of protein a day; otherwise he could not live. That was ‘science’ twenty years ago. What is ‘science’ today? Today twenty to fifty grammes are sufficient. At that time it was ‘science’ that one would become ill—under-nourished—if one did not get these one hundred and twenty grammes of protein. Today science says it is injurious to one's health to take more than fifty grammes at the most; one can get along quite well with twenty grammes. If one takes more, putrefying substances form in the intestines and auto-intoxication, self-poisoning, is set up. Thus it is harmful to take more than fifty grammes of protein. That is science today.

This, however, is not merely a scientific question, it has a bearing on life. Just think: twenty years ago, when it was scientific to believe that one must have one hundred and twenty grammes of protein, people were told to choose their diet accordingly. One had to assume that a man could pay for all this. So the question touched the economic sphere. It was proved carefully that it is impossible to obtain these one hundred and twenty grammes of protein from plants. Today we know that man gets the requisite amount of protein from any kind of diet. If he simply eats sufficient potatoes—he need not eat many—along with a little butter, he obtains the requisite amount of protein. Today it is scientifically certain that this is so. Moreover, it is a fact that a man who fills himself with one hundred and twenty grammes of protein acquires a very uncertain appetite. If, on the other hand, he keeps to a diet which provides him with twenty grammes of protein, and happens, once in a while, to take food with less, and which would therefore under-nourish him, he turns from it. His instinct in regard to food becomes reliable. Of course, there are still under-nourished people, but this has other causes and certainly does not come from a deficiency of protein. On the other hand, there are certainly numerous people suffering from auto-intoxication and many other things because they are over-fed with protein.

I do not want to speak now of infectious diseases, but will just mention that people are most susceptible to so-called infection when they take one hundred and twenty grammes of protein [a day]. They are then most likely to get diphtheria, or even small-pox. If they only take twenty grammes, they will only be infected with great difficulty.

Thus it was once scientific to say that one requires so much protein as to poison oneself and be exposed to every kind of infection. That was ‘science’ twenty years ago! All this is a part of science; but when we see what was scientific in regard to very important matters but a short time ago, our confidence in such science is radically shaken.

This, too, is something one must bear in mind when we encounter a study like Anthroposophy that gives to our thinking, our whole mood of soul, a different direction from that customary today. I only wanted to point, so to speak, to what is put forward—in the first place—as preliminary instruction in the attainment of another kind of thinking, another way of contemplating the world.

• 1. The drawings in this volume are reconstructions of those freely drawn by Rudolf Steiner in coloured chalks on the blackboard. Some were made progressively but as depicted here they are from the completed sketches. Reproduction in colour is impracticable.

You will have seen, from what has been said so far, that in the explanation of natural phenomena we need to find a path leading beyond the intellectually mathematical domain. That we do not dispute the justification of a mathematical approach is implicit in the whole spirit of these lectures. But we were able sharply to define the point beyond which it is impossible to go with mathematical thought-forms, in the celestial spaces on the one hand, and in the realm of embryology on the other. We must hew out a path to other methods of cognition. It is the purpose of these lectures to show the scientific need of other methods.

I shall try to show that what is looked for nowadays merely by gazing outward into celestial space—whether with the unaided eye or with the help of optical instruments—needs to be put on a far wider basis, so that not only a part but the whole of man becomes the ‘reagent’ for a deeper penetration of the Heavens. Today I shall try, if not to prove, at least to indicate the validity of such a widening of method, by approaching the problem from quite another side. It may seem paradoxical in relation to our present theme, but the reason will soon become plain.

In studying the evolution of mankind on Earth we must surely find something within human evolution itself to guide us to the essential source of the celestial phenomena. For otherwise we should be assuming that what goes on in the Universe beyond the Earth is without influence on man,—on human evolution. No-one will make such an assumption, although admittedly the influences may be over-estimated by some and under-estimated by others. It will therefore be plausible—at least from a methodic point of view—to put the question: ‘Can we find anything in the evolution of mankind itself to indicate ways of access to the secrets of celestial space?’ Asking this question, we will take our start, not from Spiritual Science, but from the facts which anyone can gather for himself by empirical, historical research.

Looking back in the evolution of mankind in the realm where human thoughts, the human faculties of knowledge find expression, where, so to speak, the relation of man to the world takes on the most highly sublimated forms—we are led back, to begin with (as you may gather from my ‘Riddles of Philosophy’), only a few centuries into the past. Indeed I have often pointed to a certain moment during the 15th century, one of the most essential in the more recent phase of human evolution. The indication is of course approximate. We have to think of the period about the middle of the Middle Ages. Needless to say, we are referring only to what was going on within civilized mankind.

It is not generally seen clearly or sharply enough, how deep and incisive a change was then taking place in human thought and cognition. There has unfortunately for some time been a downright aversion—among philosophers especially—to a real study and appreciation of the epoch in European civilization which may be called the Age of Scholasticism. During that age, deeply significant questions came to the surface of man's life of knowledge. It one goes into them deeply enough, one feels that these questions did not merely spring from the realm of logical deduction—the form in which the Middle Ages used to clothe them—but from the very depths of man's being.

One need only recall what then became a fundamental question in human knowledge—the question of Nominalism and Realism. Or again, what it betokened in the spiritual development of Europe that attempts were made to prove the existence of God. There was for instance the so-called ontological proof of the existence of God. From thought itself—from the pure concept—men wanted confirmation of God's existence. Think what it means in the whole evolution of human knowledge. Something was stirring in the inmost depths of human being; in the philosophical deductions of the time it only found fully conscious expression. Men were perplexed as to whether the concepts and ideas, which man forms and puts into words, in some way stand for a reality, or whether they are merely formal summarizations of the external sensory data. The Nominalists regarded the general concepts which man creates for himself as a mere formal summary, having no significance for the external reality but only helping man to find his way about—to orientate himself in an otherwise confusing outer world. The Realists (an expression used in a rather different sense than today) declared that something real is to be found in general or universal concepts,—that in these concepts man in his inner life takes hold of something real,—that they are no mere convenient generalizations or abstractions from the world.

Often in more public lectures I have related how my old friend Vinsenz Knauer—a latter-day scholastic, though he would not have claimed to be one—showed himself very clearly, in his interesting work “The Central Problems of Philosophy, from Thales to Robert Hamerling”, to be thoroughgoing Realist. The Nominalists, he said, assert that the concept ‘lamb’ is nothing but a convenient generalization arising in the human mind; so too the concept ‘wolf’. Matter is only put together in a different way in the lamb and in the world. We only summarize it in the convenient abstraction, ‘lamb’ or ‘wolf’ as the case may be. Well, he suggested, try for some time to keep a wolf away from all other food and give it only lambs to eat, after the necessary lapse of time the matter in the wolf will be nothing but lamb, and yet it will not have lost its wolfishness. Therefore the wolf-nature, expressed in the general concept ‘wolf’ must be something real.

Now the fact that the so-called ‘ontological’ proof of God's existence could arise at all, bears witness to a deep and thorough going change then taking place in human nature. Quite a short time before, it simply would not have occurred to anyone within European culture to want to prove God's existence, for this was felt to be self-evident. Only when this feeling was no longer alive in men, did they begin to crave for proof. If you have living inner certainty about a thing, you do not want to prove it. But at that time something was slipping away from man, which until then had been alive in him quite as a matter of course, and the human spirit was thus led into quite other channels—quite other needs. I could adduce many another example, showing precisely at the highest levels of thought and knowledge (though you may take the word 'highest' with a grain of salt) what a deep stirring and rumbling was going on in human nature during that period of the Middle Ages.

Now we can surely not deny that there must be some connection between what is going on in the life of mankind and the phenomena in the Heavens beyond the Earth. In the most general sense, we must assume that there is some connection; what it is in detail, we shall discover in due course. Hence we may ask—we want to proceed very carefully, so we need only ask—‘How were these inner experiences which man on Earth was undergoing at that time, connected with the evolution of the Earth-plant altogether?’,—a question which may obviously lead us into realms beyond the earth. Was it perhaps a special moment in the evolution of the Earth a such? Is there anything that we can point to as a more definite criterion of what this moment was in human evolution?

We can indeed point to something of significance in this connection. There was another time which made a deep incision in the name regions of the Earth where in the Middle Ages these events were taking place in the most highly sublimated realm of human life the spiritual life of thought. The medieval time, when this deep moving and stirring of humanity took place, lies in the very midst between two end-points, as it were, in the scale of time. For European regions these ‘end-points’ do not represent the kind of times in which intense activity of human life and culture would be possible at all. In effect, if from this medieval moment, which I will call A (Fig. 1), we go backward and forward an equal length of time into a fairly distant past and future, we come to points of time representing a certain barrenness and death of civilization in the very regions where this deep stirring of human life was going on in the 13th, 14th, and 15th centuries. About 10,000 years forward and 10,000 years back from this moment (A in Figure 1) we reach the maximum development of the Ice Ages in these very regions Ice Ages certainly would not allow of any outstanding development in human life and culture.

Surveying therefore the evolution of these European regions we find an Ice Age—a laying-waste of civilization—10,000 years before the Christian era, and we should find the same again 10,000 years after this time. The deep stirring of human life, of which we have been speaking, happened midway between two such barren epochs.

As I said just now, there is a certain reluctance to pay attention to this period in the development of philosophy—the 13th and 14th centuries;—it is not seen clearly and accurately for what it is. Yet if one has a feeling for the evolution of the life of knowledge in mankind, one is aware that to this day our philosophic history is influenced by the after-effects of what was stirring and rumbling in the life of mankind at that time. It showed itself in other domains of civilization too; it only came to expression most clearly and symptomatically in this phase of development of the life of thought and knowledge.

Now as you know, this phase of development—appearing about the middle of the Middle Ages—was an incisive one in European civilization. I have often spoken of it in anthroposophical lectures. It was an incision. Something was changed in the whole trend of human evolution. It had been beginning long before—in the 8th century B.C. We may describe it as a most intense development of human intellectuality.

Since then, in the life and civilization of mankind, we have been looking especially at the development of Ego-consciousness. All aberrations and all wisdom gained in the general life of humanity since that medieval time are really due to this Ego-development to the ever-growing elaboration of the consciousness of “I” in man. The consciousness of the ancient Greeks and even of the Latins (both the ancient Latins and their descendants, the Latin peoples of today) did not lay so much stress on the Ego. Even in language for the most part, in grammar and syntax, they do not pronounce the “I” so outspokenly, but still include it in the verb. The “I” is not yet so blatantly set forth. Take Aristotle and Plato, and above all the greatest philosopher of antiquity, Heraclitus. Throughout their work the Ego is not yet so prominent. The way in which they take hold of the world-phenomena with the intellectual reasoning principle is as yet rather more selfless. (Please do not over stress this, but in a relative sense the word ‘selfless’ may be used.) There is not yet so sharp a dissociation of the self from the world-phenomena as there tends to be in the new age—the Age of Consciousness in which we are now living.

Going still farther back—beyond the 8th century B.C.—we come into the Egyptian and Chaldean Age as I have called it (you will find the details in my “Occult Science”). Once again, the condition of the human soul was different. During this age—which like the others, lasted for over 2,000 years—man was not yet relating external phenomena to one-another by intellectual reasoning at all. He apprehended the world—the Heavens too—rather in feeling and direct sensation. It is mistaken and fruitless to approach what is still extent of the Astronomy of Egypt and Chalden with present-day intellectual judgments—the kind of judgment which we ourselves have inherited from the Graeco-Latin Age. We must achieve a certain metamorphoses or soul so as to enter into the quite different soul-condition then prevailing, where man took hold of the world in simple feeling and sensation (where the concept was not yet separated from the sensation).

Even in the realm of actual sensations or sense-impressions—as can be shown historically and philologically—they attached no great importance to the precise description of the blue and violet shades of color, whereas (they had a very keen sensation of the red and yellow regions of the spectrum. Indeed the sensation of the dark colors can be seen to have arisen simultaneously with the capacity for intellectual concepts.

The Egypto-Chaldean Age—from 747 B.C. about 2160 years into the past,—takes us to the beginning of the third millennium BC. Still earlier, say in the fourth or fifth millennium BC, we come into an age when man's whole outlook and mode of perception were so different from ours today that it is hard for us, without recourse to spiritual-scientific methods, to transplant ourselves at all into the way in which the man of that time was the world around him. It was not only a feeling and sensing,—it was a living with the outer happenings, being right in them. Man felt himself a part and member of all Nature around him, much as my arm, if it were conscious, would feel itself a member of my body.

Here therefore was an altogether different trend and quality in man's relation to the world. And if we go still farther back, we find this union of man with the surround world even more enhanced. In those very early times, civilizations were only able to develop where special geographical conditions made it possible. I mean the time described in my Occult Science as the Ancient Indian civilization—much earlier than the culture of the Vedas, which was but a later echo of it. The Ancient Indian epoch comes very near to the time when glacial conditions prevailed in our regions of the Earth. A culture like the Ancient Indian could only develop when such climatic conditions, more or less, as we enjoy in the Temperate zone today, extended to what is now the Equator. You can deduce it simply from the relative advance or retreat of the ice; tropical conditions did not come about in India until a must later time, when in more northerly regions the ice had receded.

We see therefore how the inner evolution of mankind undergoes modifications hand in hand with changing terrestrial conditions—changing conditions, that is to say, on the Earth's surface. Only those who take a very short-term view of mankind's evolution upon Earth will imagine that the scientific ideas we entertain today have any absolute validity—that we have now at last got through to the scientific truth, so to speak. To anyone who looks more deeply into these regions of the Earth which are today enjoying certain forms of cultural and spiritual life will at some future time inevitably be laid waste again; they will be desolate once more. From the past length of time you may reckon out how long ahead it will be till a new glacial age overtakes our present civilization. Moreover assuming that we can find some connection between the celestial phenomena and these facts of earthly evolution—the successive Ice-ages and the mid-point between them—this will lead on to a further insight. That which take place on Earth in the most highly sublimated realms of cultural life—in the life of thought and knowledge—will be related now not only to these changing conditions on the Earth itself, but to conditions in the outer Cosmos. Purely empirical reflection shows that man is what he is by virtue of conditions on the planet Earth and in the Universe beyond.

Once more then taking the facts empirically as is usual in Science, only with a somewhat wider range, our vision is extended until we recognize such a relationship as we have just been describing. Now in a sense, even in present time we can perceive how the quality and trend of human spiritual life is brought about by the relation between the Earth and the celestial bodies. In an earlier lecture it was pointed out how different the spiritual configuration of mankind tends to be in Equatorial and in Polar regions. Investigating this more closely, the different relation of the Earth to the Sun proves to be the determining factor. It makes man in the Polar regions less free of his bodily nature. Man in the Polar regions is less able to lift himself out of the bodily organism,—to pain free use and manipulation of his life of soul (As to the different mutual relations of Earth and Sun, there will be more in it than that, as we shall find in due course; but to begin with we can take our start from the conventional notions.)

We need only picture to ourselves how differently the men of Polar regions are taken hold of by something which in ourselves keeps more in the background. We of the Temperate zone have the quick alternation of day and night. Think how long this alternation becomes as you approach the Polar zone. It is as though the day were to lengthen out into a year. I told you of what works in the little child, deep in the bodily nature from year to year, from birth to the change of teeth, and of how the independent working of the life of soul, given up as it is to the quicker rhythm of the day, gradually frees and detaches itself from this more bodily working. This is not possible to the same extent in Polar regions. It is the yearly rhythm which will there tend to make itself felt. The emphasis is more on the bodily side. The human being will not wrest himself free to the same extent from what works within the body.

Think now of the scanty relics that have been preserved from the civilization of very early times,—that have survived the Ice Age. Then you will see that there were times in which a kind of ‘Polarization’ (giving the word its proper meaning in this context) extended right across the present Temperate zone, so that conditions were prevailing here not unlike those in the present Polar regions. You can use this comparison for what was working in the Ice Age; you can truly say: What is now pressed back towards the North Pole, extended then over a considerable part of the Earth. (Please keep this free of present-day explanations and ideas, for otherwise the pure phenomenon will be obscured. Take only the pure phenomenon as such.)

Conditions on the Earth today are such that we have the three types; the human beings of the Tropical, the Temperate and the Polar zones respectively. Of course they influence each other, so that in outer reality the phenomenon does not appear quite so purely. Nevertheless, what you here have in a spatial form—you find it again in time as you go backward. Going back in time, we come to a ‘North Pole’, as it were, in time—in the history of civilization. Going forward, we come to a Pole again. Remembering that the Polar influence on man is connected with the mutual relations between Earth and Sun. We must conceive that the change which has taken place since the Ice Age—the de-polarization, so to speak—is connected with a changed relation between Earth and Sun. Something must have happened as regards the mutual relation between Earth and Sun. What was it then? The facts themselves suggest the question. What is the source of this in the celestial spaces?

Consider it more nearly. Of course these things will be different in the Northern and Southern hemispheres, but the facts remain. We shall at most have to extend our picture, adapting it to the real facts. We can only take our start from the empirically given data. What is revealed then, if we approach the phenomena without preconceived ideas? The Earth and the events on Earth appear as an expression of cosmic happenings—cosmic happenings which manifest themselves in certain rhythms. Something that showed itself about the tenth millennium before the origin of Christianity, will show itself again about the eleventh millennium after. What is in between, will also in a sense be repeated. What we here have between the two Ice Ages, will undoubtedly have been there before—in former cycles. It is a rhythm; our attention is drawn to a rhythmic process.

And now look out into the celestial phenomena. To emphasize one fact especially, which I have often pointed to in my lectures, you have the following. (I will only characterize it roughly.) You know that the vernal point—where the Sun rises in spring-time gradually moves through the Ecliptic. Today the vernal point is in the constellation of Pisces; before, it was in Aries; still earlier in Tauraus,—that was the time of the cult of the Bull among the Egyptians and Chaldeans. Still earlier, it was in the constellation of Gemini, and then in Cancer; in Leo. This already brings us very nearly to the last Ice Age. Thinking it through to a conclusion, we know that the vernal point goes all the way round the Ecliptic, and that the time it takes is called the Platonic Year—the great Cosmic Year, lasting approximately 25,920 years.

A whole number of processes are comprised in these 25,920 years, involving among other things this rhythmic alternation on the Earth; Ice Age., intermediate period, Ice Age, intermediate period, and so on. At the time we spoke of, when there was that deep stirring of the spiritual life in mankind, the vernal point was entering the sign of Pisces. In the Graeco-Latin Age it had been in the sign of Aries, previous to that in Taurus, and so on. We get back to Leo or Virgo, more or less, during the time when glacial conditions prevailed over the greater part of Europe and in America too. Looking into the future, there will be another Ice Age in these regions when the vernal point reaches the sign of Scorpio. This rhythm is contained within what takes its course in 25,920 years. Although admittedly of vast extent, it is a true rhythm none the less.

Now as I have often mentioned, this rhythm is reminiscent—purely numerically—of another rhythm. If it is simply a question of rhythms and the rhythms are expressible in numbers, if the numbers are the same the rhythms too are the same. You know that the number of breaths man takes—in breathing and out breathing—is approximately 18 to the minute. Reckon out the number of breaths in a 24-hour day and you get the same number as before—25,920. Man therefore shows in his daily life the same periodicity, the same rhythm, as is revealed by the movement of the vernal point in the great Cosmic Year. Now it is in the day that man shows this rhythm. A day therefore, with respect to breathing, corresponds to the Platonic Year. The vernal point—connected as it is with the Sun—goes round apparently in 25,920 years. But there is also the apparent movement of the Sun through the 24 hour day, while man is taking 25,920 breaths. It is the same picture here as in the great Universe. If then there were a Being who breathed in and out once a year (a simple-minded hypothesis no doubt, but we will use it for comparison),—such a Being, if living long enough, would undergo in 25,920 years the same process as man does in a day. Man reproduces, as it were in miniature, what is manifested in the great cosmic process.

These things make little impression on the people of today, for they are not accustomed to look at the qualitative aspect of the world. Quantitatively, the mere rhythm appears less important. Therefore the scientists are out to find other relations between numbers than these that find expression in pure rhythms. They pay less heed to the latter: But in the epochs when man experienced more nearly the relation between himself and the Universe—when he felt himself more immersed in the phenomena of the Cosmos—these things made a deep impression on him. As we go back in the history of mankind—beyond the second or third millennium B.C.—we find great attention paid to the Platonic Year. I mentioned yesterday not to explain it, but by way of illustration—the ancient Indian Yoga system. Man entered deeply into a living inner experience of the breathing process, trying to make it conscious. In doing so there dawned upon him this relation between the rhythm that goes on in man—breathed, as it were, into man in a concentrated and contracted form—and the phenomena of the great Universe. Therefore he spoke of his own in- and out-breathing and of the mighty in- and out-breathing of Brahma, a single breath spanning an entire year, for which 25, 920 years are a day—a day of the Great Spirit.

I do not wish to make an unkind remark, my dear friends, but we do here begin to get some notion of the great distance which men at one time felt between themselves and the Spirit of the Macrocosm whom they revered. Man felt himself about as far beneath the Spirit of the Macrocosm as a day is beneath 25,920 years. It was indeed a great Spirit—a very great Spirit—whom man conceived in this way and whose relation to himself he experienced with due modesty. It would not be uninteresting to compare how great is the distance often felt by modern man between himself and his God. Does he not often conceive the Deity as little more than a slightly idealized human being?

This may not seem very relevant to our subject, but in fact it is. If we want to develop real means of knowledge in this sphere, we must find our way from what is merely calculable into quite other realms. Indeed our study of Kepler's Laws and all that followed from them showed how our very calculations, leading as they do to incommensurable numbers, impel us of their own accord into a realm beyond mere calculation.