The Rudolf Steiner Archive

Today we shall consider the differentiations in mankind from another viewpoint, namely that of history. With the express aim of promoting an understanding for the present time we shall look at human evolution starting at a point immediately following the catastrophe of Atlantis. If human evolution can be considered to encompass any evolution of civilization, then we shall find the first decisive period of development to be the culture epoch of ancient India. In my book Occult Science¹ you will find this culture of ancient India described from a particular viewpoint. Though the Vedas and Indian philosophy are rightly admired, they are actually only echoes of that ancient culture, of which there exist no written records. In the words of today we have to describe the culture of ancient India as a religious culture in the highest sense. To understand this properly we shall have to discuss it more thoroughly.

The religious element of ancient Indian culture included what we today would call science and art. The total spiritual life of the whole human being was encompassed by this culture for which the most pertinent description is that it was a religious culture. This religious culture generates the feeling in human beings that in the depths of their being they are linked with a divine, spiritual world. This feeling was developed so intensely that the whole of life was illumined by it. Their clearer states of consciousness, which were preparations for today's waking state, and also their dream consciousness, which became lost in our chaotic dream and sleep life as evolution progressed, were both states of consciousness filled with an instinctive awareness of the links between the human realm and the divine, spiritual realm.

But our idea of religion today is of something rather general. The concept of religion makes us think too strongly of something general, something abstract and rather detached from everyday life. For the people about whom we are speaking, however, religion and the content they associated with it gave them a knowledge expressed in pictures, a knowledge of the being of man and an extensive picture knowledge of the structure of the universe.

We have to imagine, though, that what lived in these people's view of the world, by way of a picture knowledge of the structure of the universe, in no way resembled our modern knowledge of astronomy or astrophysics. Our astronomy and astrophysics show us the mechanics of the universe. The ancient Indian people had a universe of picture images populated with divine, spiritual beings. There was as yet no question, in the present sense, of any external, merely mechanical rules governing the relationships between heavenly bodies or their relative movements. When those people looked up to the starry heavens they saw in the external constellations and movements of the stars only something perfectly familiar to them in their picture consciousness. It was something which may be described as follows.

Suppose we were to see a vivid, lively scene with bustling crowds and people going about all kinds of business, perhaps a public festival with much going on. Then we go home, and next morning the newspaper carries a report about the festival we ourselves attended. Our eyes fall on the dead letters of the printed page. We know what they mean and when we read the words they give us a weak, pale idea of all the lively bustle we experienced the day before. This can be compared with what the ancient Indian people saw in their instinctive vision and in relation to this what they saw in the constellations and movements of the stars. The constellations and movements of the stars were no more than written characters, indeed pale written characters. If they had copied down these characters on paper, they would have felt them to be no more than a written description of reality.

What these people saw behind the written characters was something which they not only came to know with their understanding but also to love with their feelings. They were unable merely to take into their ideas all that they grasped in pictures about the universe; they also developed lively feelings for these things. At the same time they developed a permanent feeling that whatever they did, even the most complicated actions, was an expression of the cosmos filled with divine spiritual weaving. They felt their limbs to be filled with this divine, spiritual cosmic weaving. They felt their understanding to be filled with this divine spiritual weaving, and likewise their courage and their will. Thus, speaking of their own deeds, they were able to say: Divine, spiritual beings are doing this. And since in those ancient times people knew very well that Lucifer and Ahriman are also to be found among those divine, spiritual beings, so were they aware that because divine, spiritual beings worked in them, they were therefore capable of committing evil as well as good deeds.

With this description I want to call up in you an idea of what this religion was like. It filled the whole human being, it brought the whole human being into a relationship with the abundance of the cosmos. It was cosmic wisdom and at the same time it was a wisdom which revealed man. But then progress in human evolution first caused the most intense religious feelings to pale. Of course, religion remained, in all later ages, but the intensity of religious life as it was in this first Indian age paled. First of all what paled was the feeling of standing within the realm of divine, spiritual beings with one's deeds and will impulses. In the ancient Persian age, the second post-Atlantean cultural epoch, people still had this feeling to some extent, but it had paled. In the first post-Atlantean epoch this feeling was a matter of course. In the second cultural blossoming, the ancient Persian time, the profoundest, most intense religious feelings paled, so human beings had to start developing something out of themselves in order to maintain their link with the cosmic, divine spiritual realm in a more active manner than had at first been the case. So we might say: The first post-Atlantean period was the most intensely religious of all. And in the second period religion faded somewhat, but human beings had to develop something by inner activity , something which would unite them once more with the cosmic beings of spirit and soul.

Of all the words we know, there is one we could use to describe this, although it was coined in a later age. It comes from an age which still possessed an awareness of what had once been a part of human evolution in ancient times. When an ancient Indian looked up to the heavens, he sensed the presence of individual beings everywhere, one divine spiritual being next to another—a whole population of divine spiritual beings. But this faded, so that what had been individualized, what had been individual, divine, spiritual beings faded into a general, homogeneous spiritual cosmos. Think of the following picture: Imagine a swarm of birds close by. You see each individual bird, but as the swarm flies further and further away it becomes a black blur, a homogeneous shape. In the same way the divine spiritual cosmos became a blurred image when human beings moved spiritually away from it.

The ancient Greeks still had an inkling of the fact that once, in the distant past, something like this had been at the foundation of what human beings saw in the spiritual world. Therefore they took into their language the word ‘sophia’. A divine, spiritual cosmos had once, as a matter of course, poured itself into human beings and had taken human beings into itself. But now man had to approach what he saw from a spiritual distance—a homogeneous cosmos—by his own inner activity. This the Greeks, who still had a feeling for these things, called by the expression: ‘I love’; that is: ‘philo’. So we can say that in the second post-Atlantean period, that of ancient Persia, the initiates had a twofold religion where earlier on religion had been onefold. Now they had philosophy and religion. Philosophy had been achieved. Religion had come down from the more ancient past, but it had paled.

Passing now to the third post-Atlantean period, we reach a further paling of religion. But we also come to a paling of philosophy. The actual, concrete process that took place must be imagined as follows. In ancient Persian times there existed this homogeneous shape made up of cosmic beings and this was felt to be the light that flooded through the universe, the primeval light, the primeval aura, Ahura Mazda. But now people retreated even further from this vision and began in a certain way to pay more attention to the movements of the stars and of the starry constellations. They now sensed less in regard to the divine, spiritual beings who existed in the background and more in regard to the written characters. From this arose something which we find in two different forms in the Chaldean wisdom and the Egyptian wisdom, something which comprised knowledge about the constellations and the movements of the stars. At the same time, the inner activity of human beings had become even more important. They not only had to unite their love with this divine Sophia who shone through the universe as the primeval light, but they had to unite their own destiny, their own position in the world, with what they saw within the universe in a cosmic script provided by the starry constellations and the starry movements. Their new achievement was thus a Cosmo-Sophia. This cosmosophy still contained an indication of the divine, spiritual beings, but what was seen tended to be merely a cosmic script expressing the deeds of these beings. Beside this there still existed philosophy and religion, which had both faded.

In order to understand this we must realize that what we today call philosophy is naturally only an extremely weak, pale shadow image of what was still felt to be more alive in the Mysteries of the third post-Atlantean period and what in an even paler form the Greeks later called philosophy. In the culture of the third post-Atlantean period we see everywhere expressions of these three aspects of the human spirit: a cosmosophy, a philosophy and a religion.² And we only gain proper pictures of these when we know we have to remind ourselves that right up to this time human beings lived in their soul life more outside the earthly realm than within it. Looking for instance at the Egyptian culture from this point of view—and it was even more pronounced in the Chaldean—we see it rightly only if we remind ourselves that those who had any part in this culture indeed took the most intimate interest in the constellations of the stars as evening approached. For example they awaited certain manifestations from Sirius, they observed the planetary constellations and applied what they saw there to the way the Nile gave them what they needed for their earthly life. But they did not speak in the first instance of the earthly realm. This earthly realm was one field of their work, but when they spoke of the field they were tilling they did so in a way which related it to the extraterrestrial realm. And they named the varying appearances of the patch of earth they inhabited in accordance with whatever the stars revealed as the seasons followed one upon another. They judged the earth in accordance with the heavens. From the soul point of view, daytime brought them darkness. Light came into this darkness when they could interpret what the day brought in terms of what the starry heavens of the night showed them.

What people in those times saw might be expressed thus: The face of the earth is dark when the sun obscures my vision with dazzling brightness; but light falls on the field of my daily work when my soul shines upon it through starry wisdom.

Writing down a sentence like this gives us a sense for what the realm of feeling in this third post-Atlantean period was like. From this in turn we sense how those who still stood in the after-echoes of such a realm of feeling could say to the Greeks, to those who belonged to the fourth post-Atlantean cultural period: Your view of the world, indeed your whole life, is childlike, for you have knowledge only of the earth. Your ancestors in ancient times knew how to illumine the earth with the light of the heavens, but you live in the darkness of earth.

The ancient Greeks experienced this darkness of earth as something light. Their inclination was gradually to overcome and transform the older cosmosophy. So, as everything that looked down from the broad heavens became paler still, they transformed the older cosmosophy into a geosophy. Cosmosophy was nothing more than a tradition for them, something they could learn about when they looked back to those who had passed it down to them from earlier times.

Pythagoras, for instance, stood at the threshold of the fourth post-Atlantean period when he journeyed to the Egyptians, to the Chaldean and even further into Asia in order to gather whatever those who lived there could give him of the wisdom of their forefathers in the Mysteries, whatever they could give him of what had been their cosmosophy, their philosophy and their religion. And what was still comprehensible for him was then just that: cosmosophy, philosophy, religion.

However, there is something we today take far too little into consideration: This geosophy of the ancient Greeks was a knowledge, a wisdom which, in relation to the earthly world, gave human beings a feeling of being truly connected with the earth, and this connection with the earth was something which had a quality of soul. The connection with the earth of a cultured Greek had a quality of soul. It was characteristic for the Greeks to populate springs with nymphs, to populate Olympus with gods. All this points, not to a geology, which envelops the earth in nothing but concepts, but to a geosophy in which spiritual beings are livingly recognized and knowingly experienced. This is something which mankind today knows only in the abstract. Yet right into the fourth century AD it was still something that was filled with life.

Right into the fourth century AD a geosophy of this kind still existed. And something of this geosophy, too, came to be preserved in tradition. For instance we can only understand what we find in the work of Scotus Erigena,³ who brought over from the island of Ireland what he later expressed in his De divisione naturae, if we take it as a tradition arising out of a geosophical view. For in the fifth post-Atlantean period, which was in preparation then and which began in the fifteenth century, geosophy, too, paled. There then began the era in which human beings lost their inner connection with, and experience of, the universe. Geosophy is transformed, we might say, into geology. This is meant in the widest possible sense and comprises not only what today's academic philosophy means by the term. Cosmosophy was transformed into cosmology. Philosophy was retained but given an abstract nature—which in reality ought to be called philology, had this term not already been taken to denote something even more atrocious than anything one might like to include in philosophy.

There remains religion, which is now totally removed from any real knowledge and basically assumed by people to be nothing more than tradition. People of a nature capable of being creatively religious are no longer a feature of civilized life in general in this fifth post Atlantean period. Look at those who have come and gone. None have been creatively religious in the true sense of the word. And this is only right and proper. In the preceding epochs, in the first, second third and fourth post-Atlantean periods, there were always those who were creatively religious, personalities who were creative in the realm of religion, for it was always possible to bring down something from the cosmos, or at least to bring something up out of the realm of the earth. So in the Greek Mysteries—those called the Chthonian Mysteries in contrast to the heavenly Mysteries—which brought up their inspiration out of the depths of the earth in various ways—in these Mysteries geosophy was chiefly brought into being.

By entering into the fifth post-Atlantean period and standing full within it, human beings were thrown back upon themselves. The now made manifest what came out of themselves, ‘-logy ‘, the lore the knowledge out of themselves. Thus knowledge of the universe becomes a world of abstractions, of logical concepts, of abstract ideas. Human beings have lived in this world of abstract ideas since the fifteenth century. And with this world of abstract ideas, which they summarize in the laws of nature, they now seek to grasp out of themselves what was revealed to human beings of earlier times. It is quite justified that this age no longer brings forth any religiously creative natures, for the Mystery of Golgotha falls in the fourth post-Atlantean period, and this Mystery of Golgotha is the final synthesis of religious life. It leads to a religion that ought to be the conclusion of earthly religious streams and strivings. With regard to religion, all subsequent ages can really only point back to this Mystery of Golgotha.

So the statement, that since the beginning of the fifth post-Atlantean period it is no longer possible for religiously productive individuals to appear, is not a criticism or a reprimand aimed at historical development. It is a statement of something positive because it can be justified by the occurrence of the Mystery of Golgotha.

In this way we conjure up before our eyes the course of human evolution with regard to spiritual streams and spiritual endeavours. In this way we can see how it has come about that we stand today in the midst of something that is, basically, no longer connected with the world about us but has come out of the human being, something in which the human being is productive and must become ever more productive. By further developing all these abstract things human beings will ascend once more through Imaginations to a kind of geosophy and cosmosophy. Through Inspiration they will deepen cosmosophy and ascend to a true philosophy, and through Intuition they will deepen philosophy until they can move towards a truly religious view of the world which will once more be able to unite with knowledge.

It is necessary to say that today we are only in the very first, most elementary beginnings of this progress. Since the final third of the nineteenth century there has shone into the earthly world from the spiritual world something which we can take to be a giving-back of spiritual revelations. But even with this we stand at the very beginning, a beginning which gives us a picture with which to characterize the attitude brought by external, abstract culture towards the first concrete statements that come from the spiritual world. When the representatives of current recognized knowledge hear what we have to say about the spiritual world, the understanding they bring to bear on what we say is of a kind that it can only be called a non-understanding. For it can be compared with the following: Suppose I were to write a sentence on this piece of paper, and suppose someone were to try to understand what I had written down by analysing the ink in which it is written. When our contemporaries write about Anthroposophy it is like somebody analysing the ink of a letter he has received. Again and again we have this impression. It is a picture very close to us, considering that we took our departure from a description of how, for human beings, in early post-Atlantean times even the starry constellations and starry movements were no more than a written expression for what they experienced as the spiritual population of the universe.

Such things are said today to a certain number of people in order to give them the feeling that Anthroposophy is not drawn from some sort of fantastic underworld but from real sources of knowledge, and that it is therefore capable of understanding the human beings of the earth to the very roots of their nature. Anthroposophy is capable of throwing light on today's differentiation of human beings into those of the West, of the middle realm and of the East, in the way mentioned yesterday. It is also capable of throwing light on differentiations which have existed in human evolution during the course of time. Only by connecting everything we can know about the differentiations according to regions of the earth with what we can know about how all this has come about can we gain an understanding of what kind of human beings inhabit our globe today.

Traditions of bygone ages have always been preserved, in some regions more, in others less. And according to those traditions the peoples of this globe are distinguished from one another. Looking eastwards we find that in later ages something was written down which during the first post-Atlantean period had existed unwritten, something which shines towards us out of the Vedas and their philosophy, something which touches us with its intimacy in the genuine philosophy of yoga. Letting all this work on us in our present-day consciousness, we begin to sense: If we immerse ourselves ever more deeply in these things, then we feel that even in the written works something lives of what existed in primeval times. But we have to add: Because the eastern world still echoes of its primeval times it is unsuited to receiving new impulses.

The western world has fewer traditions. At most, certain traditions stemming from the third post-Atlantean period, the age of cosmosophy, are contained in the writings of some secret orders. But they are traditions which are, no longer understood and are only brought before human beings in the form of incomprehensible symbols. But at the same time there is in the west an elemental strength capable of unfolding new impulses for development.

We might say that originally the primeval impulses existed. They developed by becoming ever weaker and weaker until, by about the fourth post-Atlantean period, they so to speak lost themselves in themselves, in what became Greek culture as such. Out of that, pointing towards the new, developed the abstract, prosaic sober culture of the Romans. (The lecturer draws on the blackboard). But this in turn must take spirituality into itself; it must, by becoming ever stronger and stronger, be filled with inner spirituality. Here, then, we have the symbol of the spiralling movement of humanity's impulses throughout the ages.

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This symbol has always stood for important matters in the universe. If we have to speak of an atomistic world, we should not imagine it in the abstract way common today. We should imagine it in the image of this spiral, and this has often indeed been done. But on the greatest scale, too, we have to see this spiralling movement. Today I consider that we have arrived at it in a perfectly elementary manner by way of a concrete consideration of the course of human spiritual evolution.

• 1 . Rudolf Steiner, Occult Science—An Outline. For the post-Atlantean cultural periods see the chapter ‘Man and the Evolution of the World’.
• 2 . See also Rudolf Steiner, Philosophy, Cosmology and Religion, Anthroposophic Press, New York 1984, and Rudolf Steiner's own reports of these lectures in Cosmology, Religion and Philosophy, Anthroposophic Press, New York 1984.
• 3 . Johannes Scotus Erigena c.810-877. Irish philosopher and theologian, one of the most notable thinkers of the Carolingian Middle Ages. His principal work De divisione naturae was burnt by Pope Honorius in Paris in 1225.

Question: Can the method given for the nematode be applied to other insects? I mean, to any kind of vermin? Is it permissible without further scruples to destroy animal and plant life in this way over wide areas? The method might be greatly abused. Some limit ought surely to be set, to prevent a man from spreading destruction over the world.

Answer: As to its being permissible, let us assume for a moment that such a thing were not permitted. (For the moment I will not speak of the ethical—occultly ethical—question). If such procedures were not allowed, what I have repeatedly hinted at would inevitably follow: agriculture would go from bad to worse in civilised countries. Not only intermittent periods of local starvation or high prices would occur, but these conditions would become quite general. Such a state of affairs may well be with us in a none too distant future. We have thus no other choice. Either we must let civilisation go to rack and ruin on the earth, or we must endeavour to shape things in such a way as to bring forth a new fertility. For our needs to-day, we really have no choice to stop and discuss whether or no such things are permissible.

Nevertheless, from another point of view, the question may still be asked; and from this aspect we should rather consider how to establish once more a kind of safety-valve against misuse. It goes without saying that when these things are generally known and applied, abuses will be possible; that is quite evident. Nevertheless, it may be pointed out that there have been epochs of civilisation on the earth when such things were known and applied in the widest sense. Yet it was possible for those among mankind who were in earnest to keep these things within such bounds that the misuse did not occur.

Abuses did indeed occur in an epoch when far graver abuses were still possible, because these forces were universally prevalent. I mean during the later periods of Atlantean evolution, when a far greater misuse occurred, leading to grave catastrophes. Generally speaking, we can only say that the custom of keeping the knowledge of these things in small circles and not allowing it to become more general, is justified; but in our times it is scarcely possible any longer. In our time knowledge cannot be retained in limited circles; such circles immediately tend in one way or another to let the knowledge out.

So long as the art of printing did not exist, it was easier; and at a time when most people were unable to write, it was easier still.

Nowadays, for practically every lecture—however small the circle where you hold it—the question is immediately raised: Where shall we get a shorthand writer? I do not like to see the shorthand writer; one has to put up with him, but it would be better if he were not there (I mean the shorthand writer, not the person, needless to say).

Must we not also reckon, on the other hand, with a further necessity—namely, the moral improvement of all human life? That alone can be the panacea against abuses—the moral upliftment of human life as a whole. Admittedly, when we consider certain phenomena of our time, we might become a little pessimistic; but in regard to this question of the moral improvement of life we should never tend to a mere contemplation of facts. We should always try to have thoughts that are permeated with impulses of will. We should consider what we can really do for the moral betterment of human life in general. This can arise from Spiritual Science. Spiritual Science will have nothing against it if a Circle is formed which will act from the outset as a means of healing against possible abuses.

After all, in Nature too it is so: everything good can become harmful. Think for a moment: if we had not the Moon-forces below, we could also not have them above. They simply must be there; they must be working. That which is requisite and necessary in one sphere in the highest degree, is harmful in another. That which is moral on one level is decidedly immoral on another. That which is Ahrimanic in the earthly sphere is only harmful because it is in the earthly sphere. When it takes place in a realm that is but a little higher, its effect is definitely good.

As to your other question, it is quite right: the method I indicated for the nematode applies to the insect world in general. It applies to all that portion of the animal world which is characterised by the possession of an abdominal marrow and not a spinal marrow. Where there is spinal marrow, you must first skin the animal. In the other case, the whole creature should be burned.

Question: Did you mean the wild camomile?

Answer: This camomile, with the petals turned downwards. (As in the drawing, Diagram 14.) It is the “Chamomilla officinalis ”—growing wild by the wayside.

Question: Do you also take the flower of the stinging-nettle?

Answer: Yes, and you can take the leaves too—the whole plant at the time when it is flowering—only not the root.

Question: Can one also take the dog camomile that occurs in the fields?

Answer: That is a species more akin to the right one than the garden camomile which is now being shewn. The latter is quite useless. The one you refer to is also sometimes used for camomile tea. It is far more akin to the right one, and may be used if need be.

Question: I take it the camomile growing here along the railway track is the right one?

Answer: Yes, that is the right one.

Question: Will what you said of the destruction of weeds apply also to water-weeds?

Answer: Yes, it applies also to plants that grow out of the swamp or out of the water; it applies to water-weeds. In such a case you must sprinkle the banks with the pepper.

Question: Can underground parasites, as, for instance, the cabbage root-fly, be combatted by the same means?

Answer: Undoubtedly.

Question: Can the remedy for plant-diseases also be applied to the vine?

Answer: It has not yet been tested—I, too, have not tested it and little has been done in this direction occultly. I can only say, I am convinced the vine could have been protected if one had gone about it in the way I have indicated.

Question: What of the so-called grape leaf-fall disease or downy mildew (Plasmopara viticola)?

Answer: It can be combatted in the same way as any other kind of rust, mildew or blight.

Question: Is it legitimate for us as anthroposophists to resuscitate vine-growing?

Answer: To-day, in many respects, Anthroposophical Science can only be there to say what is. The question of what ought to be is more difficult as yet, for many spheres of life. I knew a good anthroposophist friend who possessed extensive vineyards. However, he used a considerable portion—not all too large a portion—of his annual profits to send out postcards through the world preaching abstinence. On the other side, I had a friend who was himself a strict abstainer, and who, moreover, was very generous to the anthroposophical movement throughout his life. He was, however, responsible for the placards you see everywhere an the tramcars—“Sternberger Cabinett” (a kind of champagne). Here, then, the practical question becomes rather ticklish. You cannot get all you want nowadays. Therefore I said, it is the cow-horns which we take from the cows to bury in the earth. As to the bulls' horns which we might don, to run up against all and sundry in a bull-at-the gate fashion—by so doing we might easily cause harm to Spiritual Science.

Question: Might not the bladder of the stag be replaced by something else?

Answer: No doubt it may be difficult to get stags' bladders; and yet—how many things that are difficult are not done in the world! One might of course try if one could not replace the bladder of the stag by something else; I cannot say at the moment. Maybe there is a species of animal somewhere—indigenous, perhaps, to some very limited territory in Australia for instance; but I can imagine nothing similar among the European native animals. In any case it would have to be an animal bladder. I cannot recommend you immediately to think of finding substitutes.

Question: Must the position of the stars always be the same for combatting insect pests?

Answer: It will have to be tested. I said that the whole series is important from Aquarius to Cancer. Undoubtedly, within these limits, a variation among the constellations for the different kinds of lower animals will be significant. It must be tested.

Question: Did you mean the astronomical Venus, for the field mice?

Answer: Yes, that which we call the evening star.

Question: What “constellation of Venus with Scorpio?”

Answer: Whenever Venus is visible in the sky with the Scorpio constellation in the background. Venus must be behind the Sun. Question: Has the burning of potato haulms any influence on the thriving of the potatoes?

Answer: The influence is so slight as to be practically negligible. There is indeed an influence; there is always a certain influence, whatever you do with any organic relic. It influences not only the single plants, but the entire field. But the influence is so small as to be practically negligible.

Question: What do you mean by “Rindergekröse” (bovine mesentery in Lecture 4)?

Answer: The peritoneum (“Bauchfell”). That surely is the generally accepted meaning of “Gekröse”

Question: Is it the same as “Kuttelflecke” (tripe)?

Answer: No, it is not the same. The peritoneum is meant.

Question: How should the ash be distributed over the fields?

Answer: I said just what I meant. You do it as though you were sprinkling pepper into something. It has so great a radius of influence that it is quite sufficient if you simply walk over the fields and sprinkle it.

Question: Do the preparations work in the same way on fruit trees?

Answer: Generally speaking, all that I have said applies to fruit culture also. A few things, still to be considered, will be given tomorrow.

Question: It is the custom in farming to give the farmyard manure to turnips and the like. Is the specially prepared manure important for cereals also, or should the latter be treated differently?

Answer: Existing customs can surely be retained, at any rate to begin with. The point is simply to add what I have indicated. As to other usages of which I have not spoken, you surely need not begin by representing everything as bad—trying to reform everything. Truly, I think you can continue the methods that have proved good, and supplement them with what has been given. I should, however, state that the influence of the methods I have indicated will be considerably modified if you use manure that is rich in sheep or pig dung. The effect will not be so striking as it will be if you avoid using sheep and pig dung to excess.

Question: What if one uses inorganic manures?

Answer: Mineral manuring is a thing that must cease altogether in time, for the effect of every kind of mineral manure, after a time, is that the products grown on the fields thus treated lose their nutritive value. It is an absolutely general law.

Precisely the methods I have given, if properly followed, will make it unnecessary to manure oftener than every three years. Possibly you may only have to manure every four or six years. You will be able to dispense with artificial manuring altogether. You will do without it if only for the reason that you will find it much cheaper to apply these methods. Artificial manure is a thing you will no longer need; it will go out of use.

Nowadays, opinions are based on far too short periods of time. In a recent discussion on bee-keeping, a modern bee-keeper was especially keen on the commercial breeding of queens. Queens are sold in all directions nowadays, instead of merely bring bred within the single hives. I had to reply: No doubt you are right; but you will see with painful certainty—if not in thirty or forty, then certainty in forty to fifty years' time—that bee-keeping will thereby have been ruined.

These things must be considered. Everything is being mechanised and mineralised nowadays, but the fact is, the mineral world should only work in the way it does in Nature herself. You should not permeate the living Earth with something absolutely lifeless like the mineral, without including it in something else. It may not be possible tomorrow, but the day after tomorrow it will certainly be possible, quite as a matter of course.

Question: How should the insects be caught? Can they be used in the larval state?

Answer: You can use the larvae and the complete winged insect equally well. It may only involve a slight difference in the constellation. The proper constellation will move to some extent in the direction from Aquarius to Cancer as you pass from the winged insect to the larva. For the insect itself, the proper constellation will therefore be more towards Aquarius.

I should like to supplement last week's lectures on art. Often I had to emphasize that the spiritual evolution of mankind has proceeded from the unity of science, art and religion. In present-day spiritual life we have science, art and religion separated, yet can look back into the time when these three streams flowed from a common source. That source is seen most clearly if we go back four or five thousand years to poetry during the primeval ages; or, rather, to what would today be called poetry. To fathom the poetry of the bearers of ancient culture (it is nonsense, our looking for this culture in present-day primitive peoples) we must study the spiritual development of mankind in those ancient times through the Mysteries.

Let us examine the times when human beings did not look to the earth, but out into the cosmos to find a content for their spiritual life, or to satisfy the deepest needs of their souls. At that period those with clairvoyant faculties, seeing the fixed stars and movements of the planets, considered everything on earth a reflection of events taking place in its cosmic environment. We need only remind ourselves how the ancient Egyptians measured by the rising of Sirius the significance for their lives of the river Nile; how they considered the Nile's influence a result of what could be fathomed only by studying the relationship between stars out there in the cosmos. To the Egyptians their interplay in cosmic space was mirrored, on earth, by the activity of the Nile. This is but one example among many. For the conception held sway that occurrences in definite locations on earth imaged forth the observable mysteries of the starry heavens. We must also be clear about the fact that in ancient times human beings beheld in the heavens things quite different from those now being investigated and calculated with so-called astro-mechanics and astro-chemistry.

Today we shall direct our attention to the way people expressed themselves through poetry during the period when they received spiritual content for their souls in the manner described.

I refer to an age when all the arts, except poetry, were but little developed. The other arts existed, to be sure, but in only a rudimentary state because the human beings of that time were deeply conscious of the fact that with the word, created out of their organisms' innermost secret, they could express something super-sensible, that language was fitted to express what appears in star-constellations and star-movements; far better fitted than the art-mediums using substances taken directly from the earth. For language originates in spiritual man—this they felt—and is therefore eminently adapted to what, from cosmic reaches, manifests here on earth. Poetry, then, was not an offspring merely of phantasy but of spiritual perception; and it was by this means that man learned what he in turn poured into the other arts. Poetry, which finds expression through words, was the medium by which man entered into soul-communion with the stars, the extra-earthly.

This soul-communion constituted the poetic mood. Through it man saw how thoughts not yet separated from objects gain pictorial expression in his vault-like head, a head resembling the firmament; how thought represents a spiritual firmament, a celestial vault; how thought is inherent throughout the cosmos. Individual thoughts were expressed through the relative positions of the stars, by the way the planets moved past each other. In those ancient times man—unlike the free man of a later age—did not think merely by virtue of his own inner force. In every thought-movement he felt the after-image of some star-movement, in every thought-form the after-image of a constellation. Thus his thinking transported him into stellar space. The sunlight which illumined the day, and which would seem to be blinding out in the cosmos, was not considered the guide to wisdom, not the guiding force of thought, but, rather, sunlight as reflected by the moon. The following is ancient Mystery wisdom: During the day we see light with the physical body, at night we do more; we see it gathered up by the silver chalice of the moon. And this sunlight, collected by the moon, was regarded as the soul's Soma drink. Enspirited thereby, the soul could conceive those thoughts which were the result, the image, of the starry heavens.

Thus man as thinker felt as though the force of his thinking were located not in his earthly organism, but out where the stars were circling and forming constellations; he felt his soul poured out into the entire universe. If he had investigated combinations and separations of thoughts, he would have looked, not for laws of logic, but for the paths and constellations of the stars in the nightly firmament. The laws and images of his thinking existed in the heavens.

When he became aware of his feeling, it was not the abstract feeling of which we speak today in our abstract time, but rather the concrete feeling closely united with such inner experiences as that of breathing and blood circulation, the vital interweaving of the interior of the human body. Thus he felt himself existing not only upon the physical earth, but in planetary space. He did not say: In the human organism millions of blood corpuscles circle, but rather: Mercury and Mars are crossing Sun and Moon. To repeat: he felt his soul poured out into the universe; felt that, while with his thoughts he abode among the fixed stars and their constellations, with his feelings he lived within the sphere of the moving planets. Only with his will did he feel himself on earth. Considering the terrestrial an image of the cosmic he said to himself: When the forces of Jupiter, Moon, Venus and Sun strike the earth and penetrate its soil in the solid, liquid and aeroform elements, then from these elements will impulses penetrate into the human being, just as thought impulses penetrate into him from the fixed stars, and feeling impulses from planetary movements.

By such awareness, man could transplant himself into the time of the beginnings of primeval art. What is primeval art? It is nothing other than speech itself (a fact little understood today). For our speech is fettered to the material-earthly; it no longer manifests what it was when human beings, feeling transported into the Zodiac, incorporated into themselves from zodiacal constellations the twelve consonants, and from the movements of the planets past the fixed-star constellations, the vowels. At that time human beings did not intend to express through speech what they experienced upon earth, but rather what the soul experienced when it felt transported into the cosmos; which is why, in ancient times, speech flowered into poetry. The last remnants of such poetry are contained in the Vedas and, more abstractly, in the Edda. These are after-images of what, in greater glory, in much greater sublimity and majesty, had arisen directly out of the formation of languages during those ages when human beings could still feel their own soul life intimately united with cosmic movement and experience.

What is felt of all this in present-day poetry?

Poetry would not be poetry—and in our time much poetry is no longer poetry—if certain aspects of man's communion with the cosmos had not been kept. What remains is whatever in speech-formation passes beyond the prose meanings of words into rhythm, rhyme and imagination. For true poetry never consists of what is stated literally. Into the prose content of a poem, whether written down or, better, recited or declaimed, there must sound rhythm, beat, imagination. This points to elements not contained in prose; to a background which, in every true poetic work, cannot be understood but must be guessed at, divined. It is only the prose content which can be understood by the mind. The fact that poetry conveys something lying outside its words, for which the words are but a means, the fact that poetry's aura of mood echoes cosmic harmony, melody, imagination, this fact, even today, makes poetry poetry. We still can divine what it meant for Homer when he said: “Sing, oh Muse, the wrath of Achilles, son of Peleus.” It was not the poet singing; it was the soul which has communion with cosmic movements singing through him. In the planets live the Muses. The epic Muse lives in one particular planet. It was into this planet that Homer felt transported: Sing, oh Muse, resound for me, celestial melody of the planets; relate the deeds of earthly heroes, Agamemnon, Achilles, Odysseus, Idomeneus, Menelaus; sing of how events appear, not from the limited standpoint of earth, but when the gaze is directed from stellar space. Could one ever believe that the magnificent, comprehensive images of the Iliad stemmed from a “frog-perspective”? No, they have not even air-perspective; they have star-perspective. For that reason, the Iliad story could not be told as though man had solely to do with man, for the gods influence actions; side by side with human agents, they perform their deeds. This is not frog-perspective, this is the stellar-perspective to which the soul of the poet longed to rise when he said: “Sing, oh Muse, the wrath of Achilles, son of Peleus.”

From all this it can be clearly seen that the earthly medium which art—in the present case, poetry—makes use of is only a means to an end. The artistic element comes from treating the medium in such a way that the spiritual background, the spiritual worlds, may be divined; word, color, tone, form, being but pathways. If we wish to reawaken in mankind the true artistic mood, we must, to a certain degree, transport ourselves back into those ancient times when the celestial, the poetic mood, lived in the human soul. Then we will receive an impression of how best to use other media to carry art to the world of the spirit; which is what must happen if art wants to be art. Today our feeling has coarsened; we no longer sense what, in the not so distant past, has made art what it is.

For example, say that we see a mother carrying a little child: an elevating sight. We are familiar with the fact that the immediate form impression received therefrom is fixed only for a moment. The very next moment the mother's head position changes, the child in the mother's arms moves. What we have before us in the physical world is never still very long. Now let us look at Raphael's Sistine Madonna: the Mother and Child. Now, an hour from now, a year from now, it remains what it was; nothing has changed, neither child nor mother move. The moment has been fixed. That which in the physical world is still only a moment is here, so to speak, paralyzed. But it only seems so. Today we no longer feel what Raphael most certainly felt, asking, Am I allowed to do that? to fix with my brush a single moment? It is not a lie to convey an impression that the mother holds her child in the same manner today as yesterday? Is it right to impose upon anybody a prolongation of one particular moment? At present such a question appears paradoxical, even nonsensical. But Raphael asked it. And what answer arose in him? This artistic obligation: You must atone in a spiritual way for your sin against reality, must lift the moment out of time and space, for within time and space it is a palpable untruth; must, through what you paint on the plane of your canvas, bestow eternity, arouse feelings which transcend the earthly plane.

This is what is called today, abstractly, Raphael's idealistic painting. His idealism is his justification for so unnaturally fixing the moment. What he invokes through the depths of his colors, through color harmony, he attains by precluding—spiritualizing—the third dimension. His use of colors elevates to the spiritual what is otherwise seen, materialistically, in the third dimension. Thus that which is not on but behind the plane through blue, not on but in front of the plane through red, that which steps out of the plane in a spiritual way (whereas the third dimension steps out of the plane only in a material way), bestows eternity on the moment. Which is precisely what must be bestowed upon the moment. Without the eternal, art is not art.

I have known people—artists, mainly—who hated Raphael. Why? Because they could not understand what is stated above; because they wanted to stop short with an imitation of what the moment presents but which, the next moment, is gone. Once I became acquainted with a Raphael hater who saw the greatest progress in his own painting in the fact that he was the first who had dared to stop sinning against nature; that is, had dared to paint all the hairy spots of the naked body really covered with hair. How inevitable that a man who considered this great progress should have become a Raphael hater. But the episode also shows how badly our time has forsaken the spirit-borne element in art, the element which knows why painting is based on the plane. Spatial perspective must be comprehended; it was necessary in our freedom-endowed fifth post-Atlantean period to learn to understand spatial perspective, that which conjures up on the plane not the pictorial, but the sculptural. The real thing, however, is color-perspective which over-comes the third dimension not by foreshortening and focusing, but by a soul-spiritual relationship between colors, say, between blue and red, or blue and yellow. Painting must acquire a color-perspective which overcomes space in a spiritual fashion. Thus can the artistic be brought back to what it was when it linked man directly to spiritual worlds.

At that time man felt the harmony between science, religion and art. This perception must again be aroused. An echo of it lived in Goethe; that was what made him so great. True, man in his freedom had to experience those three as separated: science, art, religion. But the division has made him lose the profundity of all three; above all, he has lost communion with the cosmos.

One need only exaggerate today's relation between art and science, between poetry and science. You may say I need not carry the problem to extremes to show the contemporary mis-relationship between poetry, art and science. But in a radical case the whole mis-relationship becomes clear. So I cite a radical case:

Once, in a certain city, there took place a meeting of scientists to discuss some great materialistic problems. You know the tremendous seriousness with which such meetings deal with scientific problems; a seriousness so great, no individual dares to approach it with his personality. He therefore places a lectern in front of him, lays his manuscript on it, and reads a paper; or rather, one scientist after another reads a paper. Personality is shoved aside. So strongly does this seriousness act, it is withdrawn from the individual and placed on the lectern; extremely serious! At such meetings every face looks grave. To be sure, they look like reflections of the lectern; but very serious indeed! At this particular meeting the chairman turned to a group of poets with the request that they create, out of their art, poems which could be launched, between courses, at the banquet to follow. Thus the gentlemen—perhaps there were also ladies—went from this serious meeting to a dinner party where poems were presented making fun, satirically, of the various sciences. You see the misrelation between science and art. First the scientists dealt very seriously with the position of a June bug's mandible, or the chromosomes of a June bug's sperm; then, between meat and dessert, poems were read which satirized this very research. First the gentlemen went to extremes of seriousness, then laughed. There was no inner relationship. You might criticize my citing so extreme an example of our civilization. I cite it because it is characteristic, because it shows in a radical manner the present-day relationship between cognition and art, namely, no relationship at all. The gentlemen who made poems for the banquet understood nothing of the scientific papers. It is not quite possible to state the reverse, namely, that the worthy scientists did not understand the poems, although the poets assumed this, for they considered their work profound. But there is not much to be understood in such poetry and it may, therefore, be inferred that even the illustrious gathering understood it in some degree.

It is highly important for our time to observe how a homogeneous human spiritual life has been split into three parts which have fallen away from each other. For there is now a most urgent necessity to recompose the whole. If a philosopher speculates today about unity and doubleness, monism and dualism, he does so with a neutral mind, marshaling abstract concepts in defence of the one or the other. Both viewpoints can be proved equally well. In the ages whose relationship to art has just been sketched, a discussion of unity or duality, of the one with or without the other, aroused all the forces of men's soul. Whether the world sprang from an undivided source, or whether, on the contrary, good and evil are two divided original powers, the battle between monism and dualism was in bygone ages an artistic-religious concern which aroused all the forces of the human soul, and upon which man felt that his welfare, his bliss, depended. Though in former times he considered these questions closely bound up with his salvation, today he speaks of them with indifference. If we do not acquire a breath of the artistic-religious-cognitional soul mood which once held sway, there will be no impulse toward the truly great in art.

Still another feeling lived in those ages. People spoke of the Soma drink, of sunlight poured into the silver moon-chalice, the reality with which they filled their souls in order to understand the secrets of the cosmos. Speaking of the Soma drink, they felt themselves in direct soul communion with the cosmos. Soul experiences took place simultaneously on earth and in the cosmos. People felt that the gods revealed themselves through fixed stars and orbiting planets. By forming images of themselves on earth, the fixed star constellations and planetary movements made it possible for the soul to experience a cosmic element. If it drank the Soma drink and carried out sacrifices in a ritualistic-artistic-cognitional manner, the soul gave back to the gods, in the rising smoke to which it entrusted the religious-artistic-poetic, word, what the gods needed for continued world creation. For the gods did not create man in vain; he exists on earth in order that something which can be achieved only by man may be used by the gods for further world creation. Man is on earth because the gods need him. He is on earth so that he may think, feel and will what lives in the cosmos. If he does it in the right way, the gods can take this changed thing and implant it into the configuration of the world.

Thus man—if in sacrifice and art he gives back what the gods gave him—cooperates in building the cosmos. He has a soul-connection with cosmic evolution.

If we permeate ourselves with a conception of this relationship within spiritual-physical cosmic evolution, we can apply it to the present world. There we see a cognition which wishes only to fashion matter, and which applies earthly laws and calculations even to astro-chemistry and astronomy; a cognition—the so-called scientific one—which holds good only for earth evolution. But this cognition will cease to be of significance to the degree that the earth is transformed into Jupiter, Venus, Vulcan. To repeat: today “science” has only an earthly meaning; its purpose is to help human beings to become free here on earth; but the gods cannot use this science for the continued cosmic creation.

Abstract thoughts are the ultimate abstraction, the corpse of the spirit world. What is carried out scientifically has meaning only for the earth. Having acted on earth as thought, it is shattered, buried; it does not live on.

In truth, what Ursula Karin, grandmother of the poet Adalbert Stifter, told him about the sunset glow belongs more intensively to the cosmos than what is to be read today in scientific books. Take everything in those books about the way sunlight acts on clouds to produce the evening glow, collect everything described there as natural laws: it has an earthly significance only. The gods cannot gather it up from earth to use it in the cosmos. Adalbert Stifter's grandmother said to the boy: “Child, what is the evening glow? Child, when it appears, the Mother of God is hanging out her clothes; she has so many to hang out on the heavenly dome.”

This is an utterance on which the gods can draw for the further development of the world. Modern science tries to describe in precise concepts what exists now. But this will never become future; it is of the present. But Adalbert Stifter's grandmother, having preserved much of what lived in ancient souls, said something about which a modern scientist could only smile. He might consider it beautiful, but would have no inkling of the fact that her words are of greater significance for the cosmos than all his vaunted science. From whatever is useful in this sense, from whatever creates not space-and-time thoughts but eternally-active thoughts, all true art has arisen. Just as the imagination of Adalbert Stifter's grandmother, which made him a poet, is related to a dry materialistic conception, so Raphael's Sistine Madonna, which transcends the moment, which seizes the moment for the eternal, is related to any mother with her child seen here on the physical earth.

This is what I wished to add to our previous considerations, hoping to deepen them.

Gentlemen, have you perhaps, during the long period in which we have not been able to give lectures, been able to come up with any particular questions that you would like to discuss?

Questioner: I would like to ask whether today's cult, with its actions, still has a relationship to the spiritual world and how the various cults of different peoples relate to each other.

Dr. Steiner: Yes, gentlemen. It is interesting to consider how a cult comes into being and what it seeks.

Perhaps I might take this opportunity to tell you something that is currently of interest to us, in that it ties in with my last trip to England. The course in Penmaenmawr was held near an ancient place of worship, on the west coast of England in Wales, where there is an island off the coast called Anglesey, and there are still ancient places of worship on the surrounding mountains. They are in ruins and can only be seen, I would say, in ruins today, but from which, if you know anthroposophy, you can clearly see what they actually meant to be there.

You see, it would be just as if one were to go out here to these mountains and find such places of worship up there. There you find them, so to speak, everywhere on the mountains, and mainly where the mountain has such a flat area at the top, where there is a hollow, a plain at the top of the mountain that is slightly deeper. These old places of worship were then located there. Today they are piles of rubble, but you can still clearly see what they looked like. The smaller ones consist of stones that were probably once carried by the ice to the place in question, but were also dragged to the place where they were needed. These stones were placed in such a way that they form a kind of rectangle, next to each other (see following drawing). When I look at it from the side, it looks like this: there is a capstone that covers the whole thing up there. These are the small ones. The large places of worship consist of stones of a similar kind (see drawing below), which are placed in a circle, exactly twelve of them. This is a cult that was probably practiced in its heyday three to four millennia after our time there, at a time when the population was not very dense, a very sparse population, and at a time when there was hardly anything other than some agriculture and livestock farming. In this population, writing and reading were completely unknown in the heyday when this cult was practiced. So writing and reading were not even considered possible!

Now one can ask what this cult actually meant. I say to you explicitly: reading and writing did not exist in those days. Now you know that if you want to make crops flourish in the most favorable way possible, you have to sow them at different times and do one thing or another with them at different times. And with the cattle, one must also take into account the different times for mating and so on. This depends on the connection of the earth with the whole environment of the world, of which I have often told you. Now, today we have our farmer's almanac, we look it up, we know what day of the year it is, and people then forget that it does not depend on human will. You can't set the days as you please, but you have to set the days as they follow from the stars, as they follow from the position of the moon, and so on. Now, today the calendar maker proceeds in such a way that he calculates it according to the old traditions. You have calculations that you can use to calculate when this or that day is. This is calculated because people once determined it according to the position of the sun. Today, you can also determine it according to the position of the sun, but the people who generally follow such things do not follow the position of the sun or stars, but simply what is calculated, according to the calendar. Now, that was unthinkable in those days because reading and writing did not exist at all. Such things only came later. So that takes us back, as I said, three to four thousand years before the present time. And reading and writing in these areas hardly takes us back more than two to three thousand years. These are very old conditions, and the reading and writing that existed back then was, of course, not at all comparable to what we have today. In any case, the majority of the population did not know it.

If you look at such a circle up on the mountain, you can imagine: the sun seems to go around – we know that it is stationary, but that is not true, you can say that because that is how things are – so the sun goes around in a circle in space. As a result, it casts a different shadow from each of these stones, and you can follow that shadow throughout the day. You can say: When the sun rises in the morning, there is the shadow, now it goes a little further, there is the shadow, and so on. But the shadow also changes over the course of a year because the sun rises at a different point each time. This changes the shadow. It became like this in March, a little later like this. And the wisdom of the scholar or priest, as you will, of the Druid priest, who was appointed to observe these things, consisted in his being able to judge this shadow, so that he could know: when the shadow, let us say, falls on this point, then this or that must be done in the spring in the fields. He could tell people that. He could see that from the position of the sun. Or if the shadow fell on this point, then the bull had to be led around, the animals had to be mated, because that had to be on a certain day of the year. So the priest could tell from these things what had to happen throughout the year.

But in fact the whole of life was actually determined by the course of the sun. Today, as I said, people do not think that they themselves do this because they find it in the calendar. But in those days one had to go to the sources oneself, had to read the matter from the universe, so to speak.

At a very specific time, let's say in the fall, for example, it was determined exactly what had to be done with the fields; the so-called bull festival was also set at a certain time of the year based on the information provided by these people. Then the bull was led around; otherwise it was kept away from the cattle and so on. The old festivals were also set up according to these things, but they are definitely related to such things. An order like this is called a Druidic circle today. This dahier (reference is made to the drawing) is a dolmen or table 23 Kromlech. The strange thing is that the stones are standing like that and are covered on top, so that there is shade inside.

Well, you see, gentlemen, people know that sunlight is sometimes stronger and sometimes weaker, because they feel it in the way they sweat or freeze. But what people do not know is that the shadow is just as different as the light. Depending on the light, the shadow is different. But today people have given up the habit of determining the difference of the shadow. The old people have first of all acquired the ability to determine the differences of the shadow. But in the shadow one sees the spiritual. The rays of the sun do not only have a physical, but they also have a spiritual. And in there the Druid priest observed the spirituality of the sun's rays, on which it depended whether one should cultivate this or that plant better in a certain country, because that depends on the spirituality that is carried down from the sun to the earth. And in addition, the effects of the moon were extremely well observed in this shadow. The effects of the moon, for example, have a great influence on the mating of cattle, and this was used to determine the time of mating. So that actually the whole year has been divided according to these solar observations.

If you were to dig under one of these cromlechs, you would also find that it was also a burial place. These things were set up in particular where people were buried at the same time. This again has the significance that, in fact, when man has left his body, this body has a different composition than anything else. The soul, the spirit, has lived in the body throughout the lifetime. When the body disintegrates, it has different properties from those found in the rest of the mountainous area. And these forces, when they flowed up there, made it possible to see properly in the shade. These people were familiar with completely different natural forces than those known later.

And when you see at some mountain site - which, by the way, is more pronounced across the country, I saw this in Ilkley, where the first course took place during the English trip - individual stones high up, but in such a way that the place was well chosen – from such a high vantage point one could see the whole country from afar – then one finds such signs, swastikas, with which so much mischief is being made in Germany today. This swastika is worn by people who no longer have any idea that this was once a sign that was supposed to indicate to those who came from afar: There are people who understand these things, who see not only with their physical eyes, but also with their spiritual eyes – I have described these spiritual eyes as lotus flowers in my book “How to Know Higher Worlds” – and they wanted to draw attention to this: we can see with these lotus flowers.

So here you see a cult that essentially consisted of people wanting to get the spiritual from the world around them for their social circumstances, for their living conditions on earth. This can still be seen in the objects today, and that is why this area is extremely interesting. These were the last of such places of worship, because after that people moved back to the west coast, because then those people came from the east who had spread writing in ancient times. This first writing is called runes. The letters were formed by putting sticks together, so quite differently than in modern times. And that is when the subject of what is now described as Norse mythology first arose: Wotan, Thor and so on. That came later, and it came because the writing was transplanted there.

When I speak of the shadow, there is no need to be terribly surprised, because an animal can see something in the shadow. You just have to pay attention to how a horse behaves strangely when it is standing somewhere on a street in the evening where there is lighting, and it looks at its shadow on a wall. You just have to know that the animal, the horse, does not see its shadow the way we see it. We have eyes that look straight ahead, a horse has eyes that look sideways. This means that it does not see the shadow as such at all, but it perceives the spiritual essence in the shadow. Of course people say: the horse is afraid of its shadow. But it is really the case that it does not see the shadow at all, but it perceives the spiritual essence in the shadow. And so these primitive people also perceived differences in the shadows throughout the year, just as one perceives differences in the heat of the sun and in the cold. This is a cult that was practised there. And you can see from what I have described that such cults, which originated in ancient times, were necessary. They were there because they were needed. They replaced everything that could be read later, because at the same time it was the way people interacted with the gods. People prayed less, but they communicated what flowed into life, what had a relationship to life, a meaning.

Now another cult, which you can still find in many places, especially in Central Europe. There you find such cult sites, there you find certain images. These images show a bull, and on top of the bull sits a kind of rider with a so-called Phrygian cap, with a kind of revolutionary cap. This was adopted from there later. And then you see on the same image below a kind of scorpion, which is biting into the genitalia of the bull. Then you also see how the one who is sitting at the top plunges a sword into the front of the bull's body. And when it is like this, with the bull (it is drawn), the rider at the top, the scorpion here, the sword that plunges, then you see how the starry sky is formed above it. Above, the starry sky spreads out. These are again the so-called Mithras cults. The first are the Druid cults; and what I am now describing are the Mithras cults. While the Druid cults are in the west on the coasts – we also find them in other areas, but I just told you about the area where I was able to examine them myself – these cults are found from Asia across the whole of the Danube, that is, through present-day southern Russia, Bulgaria, Hungary, Bavaria, the areas of the Odenwald, the Black Forest and so on. Once these cults, these Mithras cults, had spread. And they meant something very specific. Because, you see, why did people put a bull there in the first place? That's the first question we have to ask.

I told you: in spring, the sun rises in a certain constellation, today actually in the constellation of Pisces. – Astronomers still show the constellation of Aries. But that is wrong, in reality it is the constellation of Pisces. For a long time, for two thousand years, the sun rose in the constellation of Aries, even earlier in the constellation of Taurus. And so people said: The sun always rises in the constellation of Taurus in spring, when growth begins. And they associated what lives in the human body, not in the head, but in the rest of the human body, namely what is associated with growth, with the fact that the sun's rays are changed, that the constellation of Taurus is behind them. And that is why they said: If we want to describe the animal-like person, we have to draw the bull, and the actual person, who is ruled by his head, only sits on it. - So that the bull represents the lower animal-like person, and the one who sits up there with the Phrygian cap represents the higher person. But the whole is actually only one person, lower person and higher person.

And now people said to themselves: Oh, it is bad when the lower man is in control, when man gives himself entirely to his animal instincts, when man only follows his passions that come from the belly, from sexuality and so on! The higher man must rule over the lower man. That is why they expressed it this way: This one, who rides, has the sword and thrusts it into the loins of the lower man. That is to say, the lower man must be made small in the face of the higher man. Furthermore, the scorpion is there, biting into the genitals, to show: if the lower man is not made small by the higher man, is not controlled, then the lower man also harms himself, because the forces of nature come over him and destroy him. So this whole human destiny between the lower and higher man was expressed in this image.

Above it was the starry sky. It is very significant that the starry sky was spread out. The sun rises in spring at a certain point, so it rose at that time in the constellation of Taurus. But it advances a little bit every day. This advance is twofold. First, the vernal point advances. The sun rises a little further away from the point where it rose the previous year, so that three thousand years ago the sun rose in Aries, even earlier in Taurus. Today it rises in Pisces in spring. This way it gradually comes all the way around. Over the course of 25,920 years, the sun goes all the way around. But it also goes around every year, so that the sun does not rise in the vernal point on the following day – it only rises on March 21 – and on the following day it rises a little further away from this point, and so on. Throughout the year, it also goes around all the signs of the zodiac in the zodiac.

Now those who had to serve the cult of Mithras had to observe when the lower man, the animal man, was more difficult to control: when the sun was in the constellation of Taurus, when it particularly drives towards the forces of growth. When the sun rises in the constellation of Virgo, say in October, more towards December at that time, the lower human being was not so strong, the rule did not need to be so strongly developed. The population had no feeling for these things, but those who observed the Mithras cult had to know this. And so those who practiced this Mithras cult could say: Now it is difficult to rule the lower man, now it is spring; now it is easier, now it is a certain time in winter. And so in the cult of Mithras, man himself was used to get to know the seasons again, as well as the whole course of the sun and moon through the constellations. The Druids used more the external signs, the shadows; here in the service of Mithras, more the effect on man was used. And so this cult of Mithras was also completely connected with life.

So there were the most diverse cults. Of course, one must be clear about it: if one wants to observe such things as were observed with the Druids, one needs very specific areas of the earth. — One can still see that today. If one lives there in Wales — the course there lasted a fortnight — then one has a constant rapid change between, I would say, small cloudbursts and sunshine. It changes by the hour, so that you have a completely different air than here; it is always more filled with water. When you have such air, as it is where the Druids were, then you can make such observations. In the areas where the Mithraic cult spread, one could not have made such observations because the climate was different. There one had to take the observations more from the inner life of man. He was more sensitive to such things. And so the cults were different depending on the region. This Mithraism was widespread in the Danube regions, in Bavaria, as far as here in Switzerland, probably less here, but probably also in older times. Now, this Mithraism was still widespread long after Christianity emerged in these regions. The last remnants were still found in the times when Christianity was spreading, especially in the Danube regions, for example. There you can still find these images today in caves, in rock caves. Because these observations and cults were practiced in rock caves. There was no need for the external sunlight, but rather the peace and quiet inside the rock cave. The spiritual effects of the sun and the stars also go into this.

Once I have explained these two cults to you, you can see the meaning of cults in general. There were the most diverse cults. The Negroes still have their cults today, which are simpler, more primitive, but which also show in a simple way how one wants to get to know the spiritual environment of the universe. Then, at a certain time — this time lies again about one and a half to two millennia back — something emerged from the most diverse cults, which were particularly in Asia and Africa, from all these cults, so to speak, where they had merged. A piece was taken from this cult, another piece was taken from that cult, and from the melting together of the most diverse cults, especially the Egyptian and Persian cults, the cult arose that you know today as the Catholic cult. It was melted together from all of this. You can see how it was melted together when you look at the altar, for example. You need not go very far, you will still see today that the altar is something like a gravestone. Even if there is no corpse under it, it is still similar in shape to a gravestone. Just as people in ancient times knew that forces emanate from the corpse, so it was retained in this form.

You will find in Catholic churches the strange fact that the relationship to the sun and the moon is indicated. You will know from Catholic churches what is placed on the altar on particularly festive occasions (drawing $. 282): the monstrance, the so-called Santissimum. Yes, gentlemen, that is nothing more than a sun, and in the center of the sun is the host, conceived as the sun, and here below is the moon, a sign that this cult comes from a time when people wanted to directly observe the sun and the moon as I have shown you for the Druid cult. Only people have forgotten this. When writing and its associated practices spread, they no longer looked at the great outdoors. They looked at a book – and after all, the Gospel is also just a book – and they looked at the sun and moon signs that are in the Holy of Holies, in the monstrance on the altar.

And so, through all the details of Catholic worship, one can see how it leads back to the ancient cults, which still had their connection to the great universe. Of course, this has been completely forgotten. It was the case that in the first three or four centuries AD, people everywhere still knew a great deal about the actual meaning of the cult, because at that time the present cult was formed and spread more from Rome and was put together from the most diverse individual cults. But here around, for example, and especially in the Danube countries, the cult of Mithras was still known. It was considered to have a connection to the universe. Therefore, in the first centuries, what was left of the old cults was systematically eradicated, and only those cults remained that were no longer considered to be related to the universe. And so, isn't it true, people look at the Catholic cult today and attach great importance to the fact that it is not understood, that they do not see that it was once related to the sun and the moon. Because religion and science were one in ancient times, and art was part of it.

Of course, a time came when people said to themselves: Yes, but what is the point of all this? It's for nothing! You can read about the festivals and the times when this or that should happen in the calendar! — It's for nothing, people said. And then came the cult storming, the iconoclasm, then came Protestantism, the Protestant principle, which started against the cult. One now understands why, on the one hand, all the people once stood up for the cult and later all the people turned against the cult, when one bears this history in mind. At the time when I told you that the Druid cult held sway, yes, gentlemen, the enthusiasm sometimes shown today, let us say, for this or that movement, it is all nothing compared to the great enthusiasm that held sway among the people for their Druid cult in those days! They would all have let themselves be stoned and beheaded for this Druid cult. But why? Because they knew that without knowing exactly what is going on in the universe in an orderly way, one cannot live at all, one cannot celebrate the festival of Taurus at the right time, one cannot sow one's grain, one's rye, at the right time.

Later on, this was just forgotten, and that is why people said: Yes, something must have a purpose in life! – and went against it. That humanity at different times behaves so very differently towards these things can only be understood from the fact that such events have taken place, that the matter has been completely forgotten and that today one can only see in these, as they are called, symbols, what actually happened. Where symbols are, there is only the weakest understanding, because where there are realities, one does not need symbols. When one sets up the altar as with the Druids, in order to really observe the sun, one does not put up a picture of the sun!

Yes, that is what has led, for example, to the fact that certain cults, except for the Catholic cult, have preserved themselves with great rigidity to this day.

You see, this Druid cult was a pure farming and cattle-breeding cult, as it was in its heyday, because life consisted of farming and cattle-breeding. Later, in such areas where farming and cattle-breeding used to be the only ones, where this cult was particularly justified, the one that became more of a craft arose. When the Druid cult flourished, everything was agriculture and cattle breeding, and people covered themselves with animal skins and so on. All the crafts - there were no machines - were of course still the same: what the individual made himself was based on what others made. If he had time, he made what he needed to wear or as an object, for example, he made his knife out of a hard stone that he worked, and so on. The times for agriculture and livestock farming were important; he wanted to find out from his gods when he had to take the necessary measures. But then craftsmanship became more important. Now, you see, gentlemen, the craft, of course, has no greater relationship to the starry sky than agriculture and livestock. But on the other hand, the habits had remained, and so a kind of cult was established for the craft, which was taken from these old cults that had a relationship to the sky. And one of these cults, which has remained the most rigid, is the freemason cult. But it consists of pure symbols. In reality, no one really knows what these symbols refer to. Especially when they began to build man-made structures, they applied what they were accustomed to doing in this cult to the construction of works of art. And in architecture, if you want to be very precise, it actually makes a certain amount of sense. You model the forms of the building on what the stars express and so on, if you really want to build. And so the Masonic cult emerged. But when the Masonic cult emerged, people no longer knew what the individual symbols meant. And so the Masonic cult today consists of nothing but symbols, and people don't even know what the symbols refer to, they talk the most confused stuff about the things. You can say: The more the cults are practiced, the less one understands of the things. — And so the understanding of the cults that are most practiced in the present has actually been lost everywhere.

But surely these ancient people needed a cult for their lives in the outside world. If today we want to have a cult again - and we are indeed working on a renewal of Christianity, in Germany there are already individual churches under the direction of Dr. Rittelmeyer - yes, if we are going to create a cult today, it must again have a somewhat different meaning than the ancient cults. For the old cults were effective, and today we simply know from calculation when a day falls, when March 21 is and so on, from ordinary astronomy. The ancients could not do that. In ancient times they had to point to this shadow, as I have described to you. But today something else is necessary. Today it is necessary that people can come to understand something at all about what exists in the spiritual universe. No astronomy, nothing tells people today about what is going on in the universe!

People fall prey to the greatest fallacies. For example, they point telescopes out into the starry world. Now they point the telescope in a certain direction at a star. Yes, gentlemen, I turn the telescope, the instrument, and in another direction I see another star. And on the other hand, it is calculated that the stars are so far away that this can no longer be seen clearly, but only calculated in terms of light years, according to how fast the beam of light travels. One calculates how far the beam of light travels in one year. That is a distance that is even more difficult to express in figures than when you pay for a midday meal in Germany in German currency. That is difficult enough to express! But to express this, how fast a beam of light moves, what a long way it covers in a year, this number goes into the billions. Therefore, one does not speak of it, but one only says: A star lies so far away that the light would take so and so many light years. Yes, gentlemen, now I point my telescope in that direction, I look into it and see the star. It needs, let's say, 300,000 light years to get here; the light needs that long. But the other star, it may be far back, it may need 600,000 light years. Then I look there, but I don't get the present form of the star at all, but a past one. And when I look there, what I see is not really there now. The star still appears to me, but I only see what it used to be, because the light took 300,000 years to get here. So I see an object that is not really there, that took 300,000 years to become visible there!

So you see, when you look around with the telescope, you don't really see the true shape of the starry sky! That is one thing. The other thing is this: people believe that where they see the stars, there is something. But the truth is that there is nothing there, that where you see stars is where the ether ends! This does not apply to the sun and the moon – to the sun it applies to some extent, to the moon not at all – but it does apply to the stars: there is nothing there! There is a hole in the universe. It is remarkable how anthroposophy and real science almost converge here. When we founded our institutes in Stuttgart, I said: One of our first tasks is to prove that where there is a star, there is absolutely nothing, that nothingness shines. Because there is something all around, you see a kind of light where there is nothing. Well, actually we are rather poor people with our research institutes, and the Americans are rich. Since that time, news has come from America that even with ordinary science it has been discovered that there is actually nothing where there are stars.

So anthroposophy works with the most advanced science. Only through anthroposophy can things be better judged. I am telling you these things because you can see from them that people really know nothing about the universe. They judge everything in the universe wrongly. And where does that come from?

You see, gentlemen, that comes from a very specific cause. Imagine: there is a human head, there is the brain. When a person perceives something external, for example through the eye, he perceives the external, needs the brain to do so, so that he can have the perception. But inside the brain there is a small brain, just back there (see drawing). It is built quite differently from the large brain. This little brain is constructed very strangely. It is as if it is made of leaves when you cut through it. So it sits back there.

This small brain does not perceive anything from the outside. The large brain, which I have colored green in the drawing, is what we need to have external earthly impressions. The small brain does not perceive anything from the outside. But when a person becomes inwardly absorbed, when he proceeds as I have described in my books, then this small brain begins to be particularly active, and one feels inwardly how seemingly this small brain becomes larger and larger, as if it were growing. And so it grows, and you feel as if you were standing under a tree. That is why the Orientals depict Buddha under the bodhi tree. He still knew this cerebellum as an organ of perception. This is being rediscovered today. This little brain begins to be active when you become inwardly absorbed in the human aspect. But then you perceive not the external material, but the spiritual. Then, with the little brain, one begins to perceive the spiritual again, and in the spiritual one begins to perceive laws and so on. Today, these must be brought into a cult. Precisely the innermost part of the human being must be brought into a cult today, because the human being, with his inner being in his little brain, separated from the great brain, has the path, has the organ that leads out into the spiritual world.

Today, we can at best stand at the beginning of how to build a cult from the inner being of man. Then this cult will contain inner truths. Just as one knew through the Druid cult when to crown the bull, to set the bull festival, to lead the bull through the community, so that reproduction is regulated in the right way, so one will know — precisely when one sets up a cult in this way, which now develops the spiritual perception that is maintained by the cerebellum — what one has to do in social human life. Before that, people will only speculate, they will only think up all kinds of things, they will do it as they do in Russia. When it is admitted that one must first know in a spiritual way what has to happen in humanity because it flows from the universe, then one will also have a real social science for the first time, which in turn will be wanted from the environment of the universe.

So you have to learn to think. And as soon as you see something like the destroyed rocks lying around today, so that you can only see from the traces what once was, like on the island of Anglesey or in the other places in the coastal areas there , in Penmaenmawr, where the course was held – yes, when you come across such things, you see: much has been lost in humanity, but it is needed, and today, especially in spiritual terms, new insights are needed. Work must be done with new insights.

That is what I wanted to answer your question. I believe that from this you can understand how a cult was just as necessary as a knife that was needed for survival, and how the uselessness of the cult later led to it being eradicated and then continued without being understood.

I will let you know next week when I can have the next lesson – I have to go back to Stuttgart these days, but I will be back in the next few days.

WE HAVE been concerned with the possible varieties of world-outlooks, of world-outlook-moods and so on, which can find place in the human soul, and, since I can take only single points of view from this wide field, I should like to illustrate one of these points of view by means of a special example.

Let us suppose that a person so lives in the world that among his natural predispositions we find the special forces through which he is influenced by the world-outlook of Idealism. We will say that he makes this world-outlook into a dominating factor in his inner life, so that the soul-mood which I designated yesterday as Mysticism, and called the Venus mood, flows towards Idealism and is nourished by its powers. Hence, if one speaks in the symbols of astrology, one would say that the spiritual constellation of such a man, according to his natural predispositions, is that Venus stands in Aries.

I remark expressly, so that no misunderstanding may arise, that these constellations are of much greater importance in the life of the person than the constellations of the external horoscope, and do not necessarily coincide with the “nativity”—the external horoscope. For the enhanced influence which is exerted on the soul by this standing of Mysticism in the sign of Idealism waits for the propitious moment when it can lay hold of the soul most fruitfully. Such influences need not assert themselves just at the time of birth; they can do so before birth, or after it. In short, they await the point of time when these predispositions can best be built into the human organism, according to its inner configuration.

Hence the ordinary astrological “nativity” does not come into account here. But one can say: A certain soul is by nature such that, spiritually speaking, Venus stands in Aries—Mysticism in the sign of Idealism. Now the forces which arise in this way do not remain constant throughout life. They change—that is, the person comes under other influences, under other spiritual signs and also under other moods of soul. Let us suppose that a man so changes that in the course of his life he comes into the soul-mood of Empiricism; that Mysticism has moved on, as it were, into Empiricism, and Empiricism stands in the sign of Rationalism. You see, as I drew it in the preceding lecture, going from inwards outwards in the symbolic picture, that Empiricism stands in relation to Mysticism as does the Sun to Venus. With regard to its mood the soul has progressed to Empiricism and has at the same time placed itself in the sign of Rationalism. The result is that such a soul changes its world-picture. What the soul formerly produced, perhaps as a specially strong personality in the time when in its case Mysticism stood in the sign of Idealism, this will pass over into another nuance of world-outlook. What the soul asserts and says will be different when in this way its world-outlook-mood has passed over from Mysticism to Empiricism, and the latter has placed itself in the sign of Rationalism. However, from what I have now explained, you can gather that human souls can have an inclination to change the sign and mood of their world-outlook. (See Diagram 11.) For these souls the tendency to change is already given. Let us suppose that such a soul wants to carry this tendency further in life. It wants to swing forward from Empiricism to the next soul-mood, i.e. to Voluntarism; and if it wants to swing forward also in the zodiacal signs, then it will come into Mathematism. It would then pass over to a world-outlook which in this symbolical picture leads away at an angle of 60 degrees from the first line, where Mysticism stood in the sign of Idealism; and such a soul, in the course of the same incarnation, would bring to expression a mathematical world-structure permeated by and based upon the will.

And now I ask you to notice how I work out this matter. It will be seen that two such constellations as are here present in the soul disturb each other in the course of time; they influence each other unfavourably when they are at an angle of 60 degrees with regard to each other. In physical astrology this a favourable constellation; in spiritual astrology this so-called sextile aspect is unfavourable. We can see this because this last position—Voluntarism in Mathematism—comes up against a severe hindrance in the soul. The soul is not able to develop, because it cannot find anything to lay hold of, since the person in question has no natural gift for Mathematism.

This is how the unfavourable character of the sextile aspect expresses itself. Hence this configuration, Voluntarism in the sign of Mathematism, cannot establish itself. The consequence is that the soul does not try to move forward in this way. But because it cannot take the path to Voluntarism in Mathematism, it turns away from the configuration it now has—Empiricism in Rationalism—and seeks an outlet by placing itself in opposition to the direction it cannot take. Such a soul, accordingly, would not swing forward to Voluntarism in the direction of Mathematism, but would place itself with Voluntarism in opposition to its Empiricism. The result is that Voluntarism would stand in opposition to Rationalism in the sign of Dynamism. And in the course of its life, such a soul would have as its possible configuration one in which it would defend a world-outlook based on a special pressing in of forces, of Dynamism permeated by will—a will that wants to effect its purpose by force. In spiritual astrology things are again different from what they are in physical astrology; in physical astrology “opposition” has a quite different significance. Here, “opposition” is brought about by the soul being unable to proceed further along an unfavourable path; it veers round into the opposing configuration.

I have shown you here what the soul of Nietzsche went through in the course of his life. If you try to understand the course he takes in his early works, you will find that the placing of Mysticism makes it comprehensible. From this period we have “The Birth of Tragedy”; “David Strauss, the Confessor and the Writer”; “The Use and Abuse of History”; “Schopenhauer as Educator”; “Richard Wagner in Bayreuth”. Then the soul of Nietzsche moves on; a second epoch begins. Here we find “Human, all too Human”; “The Dawn of Day”; “The Joyful Wisdom”—all proceeding from the oppositional configuration. These are writings based on the will to power, on the will saturated with force, with power.

Thus you see how an inner conformity to law exists between the spiritual cosmos and the way in which man stands within it. If we employ the symbols of astrology, but taking them to express something different, we can say: In the case of Nietzsche, up to a certain time in his life Venus stood in Aries, but when for his soul this configuration passed over into “Sun in the sign of Taurus”, he could get no further. He could not go with Mars into the sign of Gemini, but went in the oppositional position; thus he went with Mars into the sign of Scorpio. His last phase was characterized by his standing with Mars in Scorpio. But one can sustain this configuration only if one penetrates into the lower position (below the line Idealism—Realism in Diagram 11) where one plunges into a spiritual world-outlook, Occultism or something similar; otherwise these configurations must work back unfavourably upon the person himself. Hence the tragic fate of Nietzsche. One can go through with the upper configurations if one is able, owing to external circumstances, to place oneself in the world in a corresponding way. The configurations below the line from Idealism to Realism can be sustained only if one dives down into the spiritual world—a thing that Nietzsche could not do. By “placing oneself externally in the world” I mean placing by means of education, by means of external conditions; they come into account for all that lies above the line running from Idealism to Realism. Meditative life, a life devoted to the study and understanding of Spiritual Science, comes into account for all that lies below the line.

In order to grasp the importance of what has been sketched out in these lectures, we must know the following things. We must make it clear to ourselves what thinking really is; how it enters into human experience.

The uncompromising materialist of our day finds it suits his purpose to say that the brain forms the thought—more exactly, that the central nervous system forms the thought. For anyone who sees through things, this is about as true as to say when one looks into a mirror that the mirror has “made” the face. In fact, the face is outside the mirror; the mirror only reflects the face, throws it back. The experience a man has of his thoughts is quite similar. (We will leave aside for the moment other aspects of the soul.) The experience of real, active thinking no more arises from the brain than the image of a face is created by the mirror. The brain, in fact, works only as a reflecting apparatus, whereby it throws back the soul-activity and this becomes visible to itself. The brain has as little to do with what a man perceives as thoughts as a mirror has to do with your face when you see it in a glass. But there is something more than that. When someone thinks, he really perceives only the last phases of his thinking-activity, of his thinking experience. And now, in order to make this clear, I want to take up once more the comparison with the mirror.

Imagine that you are standing there and want to see your face in a mirror. If you have no mirror, then you cannot see your face. You may look as long as you like, but you will not see your face. If you want to see it, you must work up some material so that is reflects your face. That is, you must first prepare the material so that it can produce the reflection. Then, when you gaze at the surface, you see your face. The soul has to do the same with the brain. The actual perceiving of a thought is preceded by a thinking activity that works upon the brain. For example, if you want to perceive the thought “lion”, your thinking activity first sets in motion certain parts of the brain, deep within it, so that they become the “mirror” for the perception of the thought “lion”. And the agent who thus makes the brain into a mirror is you yourself. What you finally perceive as thoughts are the reflections, the mirror-pictures; what you first have to prepare so that the right reflection may appear is some part or other of the brain. You, with your soul-activity, are the very thing that gives the brain the form and capacity for reflecting your thinking as thoughts. If you want to go back to the activity on which the thought is based, then it is the activity which, from out of the soul, takes hold of the brain and gets to work there. And when from out of your soul you set up a certain activity in your brain, this brings about a reflection such that you perceive the thought “lion”. You see, a soul-spiritual element has to be there first. Then, through its activity, the brain is made into a mirror-like apparatus for reflecting the thought. That is the real process, but such a muddled idea of it prevails that many people nowadays cannot grasp it at all.

A person who makes a little progress in occult perception can separate the two phases of his soul-activity. He can trace how it is that when he wants to think something or other, he has first not simply to grasp the thought, but to prepare his brain for it. If he has prepared it so that it reflects, then he has the thought. When one wants to investigate occultly, so that one can picture things, one always has, first, the task of carrying through the activity which prepares the picturing. It is this that is so important for us to notice. For it is only when we keep these things well in mind that we have before us the real activity of human thinking. Now for the first time we know how human thinking-activity is carried out. First, this activity lays hold of the brain, in connection somewhere with the central nervous system. It sets in motion—let us say if we wish—the atomistic portions in some way, brings them into some sort of movement; by this means they become a mirror-apparatus; the thought is reflected, and the soul becomes conscious of the thought. Thus we have to distinguish two phases: first the work on the brain from out of the psychic-spiritual in preparation for the external physical experience; then the perception takes place, after the work on the brain has prepared the ground for this act of perceiving by the soul. In the ordinary way this preparatory work on the brain remains entirely unconscious. But an occult researcher must start by actually experiencing it. He has to go through the experience of how the soul-activity is poured in, and the brain made ready to reflect the thought as an image.

What I have now explained happens continually to a person between waking up and going to sleep. The thinking activity is always working on the brain, and so, throughout the waking state, it makes the brain into a mirror-apparatus for the thoughts. But it is not sufficient that the only thinking-activity worked up in us should be that worked up by ourselves. For one might say it is a narrowly limited activity that is here worked up in this way by means of the psychic-spiritual. When we wake up in the morning and are awake through the day, and in the evening fall asleep again, then the psychic-spiritual activity which belongs to the thinking is working all day long upon the brain, and thereby the brain becomes a reflecting-apparatus. But the brain must first be there; then, the soul-spiritual activity can make little furrows in the brain, or, one might say, its memoranda and engravings. The main substance and form of the brain must first be there. But that is not enough for our human life.

Our brain could not be worked upon by our daily life if our whole organism were not so prepared that it provides a basis for this daily work. And this work of preparation comes from the cosmos. Thus as we work daily at the “engraving” of the brain, which makes it into a mirror-apparatus for our daily thought, so, in so far as we cannot ourselves do this engraving, this giving form, form has to be given to us from the cosmos. As our little thoughts work and make their little engravings, so must our whole organism be built up from out of the cosmos, according to the same pattern of thought-activity. For example, that which appears to us finally in the sign of Idealism is present in the spiritual cosmos as the activity producing Idealism, and it can so work upon a man that it prepares his whole organism so that he inclines to Idealism. In like manner are the other varieties of moods and signs worked in upon men from out of the spiritual cosmos.

Man is built up according to the thoughts of the cosmos. The cosmos is the “great thinker” which down to our last finger-nail engraves our form in us, just as our little thought-work makes its little imprints on our brain every day. As our brain—I am referring only to the small portions where imprints can be made—stands under the influence of the work of thinking, so does the whole man stand under the influence of cosmic thinking.

Take the example I gave you, the example of Nietzsche—what does it mean? It means that through an earlier incarnation Nietzsche was so prepared in his karma that at a certain point of time, by virtue of his earlier incarnation, the forces of Idealism and of Mysticism (working together because Mysticism stood in the sign of Idealism) so worked upon his whole bodily constitution that he was in the first place capable of becoming a mystical Idealist. Then his constellation altered in the way indicated.

We are thought out from the cosmos—the cosmos thinks us. And just as we, in our little daily thought-work, make little engravings in our brain, and then the ideas “lion”, “dog”, “table”, “rose”, “book”, “on”, “right”, “left”, come into our consciousness as reflections of that which we have prepared in our brain—i.e. just as we, through the working-up of the brain, finally perceive, lion, dog, table, rose, book, on, off, right, write, read—the Beings of the cosmic Hierarchies work in such a way that they carry out the great thought-activity which engraves upon the world things far more significant than our daily thought-activity can accomplish. So it comes to pass that not only the tiny little markings arise and are then reflected singly as our thoughts, but that we ourselves, in our whole being, appear again to the Beings of the higher Hierarchies as their thoughts. As our little brain-processes mirror our little thoughts, so do we mirror the thoughts of the cosmos which are engraved upon the world. When the Hierarchies of the cosmos “think”, they “think”, for example, men. As our little thoughts emerge from our little brain-processes, so do the thoughts of the Hierarchies arise from their work, to which we ourselves belong. As parts of our brain are for us the reflecting-apparatus which we first work up for our thoughts, so are we, we little beings, the substance which the Hierarchies of the cosmos prepare for their thoughts. Thus we might say, in a certain sense, that we can feel ourselves with regard to the cosmos as a little portion of our brain might feel with regard to ourselves. But as little as we, in our soul-spiritual nature, are our brains, so little are the Beings of the Hierarchies “we”. Hence we have an independent status in relation to the Beings of the higher Hierarchies. And we can say that while in a certain manner we serve them so that they may be able to think through us, yet at the same time we are independent beings with identities of our own, as indeed, in a certain way, the particles of our brain have their own life.

Thus we find the connection between human and cosmic thoughts. Human thought is the regent of the brain; cosmic thought is such a regent that we belong with our whole being to that which it has to accomplish. Only, because in consequence of our karma it cannot direct its thoughts on to us all equally, we have to be constituted in accordance with its logic. Thus we men have a logic according to which we think, and so have the Spiritual Hierarchies of the cosmos their logic. And their logic was indicated in the diagram I drew for you (see lecture three, Diagram 11). As when we think, for example, “The lion is a mammal”, we bring two concepts together to make a statement, so the Spiritual Hierarchies of the cosmos think two things together, Mysticism and Idealism, and we then say: “Mysticism appears in Idealism.” Imagine this first as the preparatory activity of the cosmos. Then resounds the Creative Fiat, the Creative Word. For the Beings of the Spiritual Hierarchies the preparatory act consists in the choice of a human being whose karma is such that he can develop a natural bent for becoming a mystical Idealist. Into the Hierarchies of the cosmos there is rayed back something that we should call a “thought”, whereas for them it is the expression of a man who is a mystical Idealist. He is their “thought”, after they have prepared for themselves the cosmic decision—”Let Mysticism appear in Idealism.”

We have now, in a certain sense, depicted the inner aspect of the Cosmic Word, of Cosmic Thought. What we drew in a diagram as “cosmic logic” represents how the Spiritual Hierarchies of the cosmos think. For example: “Let Empiricism appear in the sign of Rationalism!” and so on. Let us try to realize what can be thought in the cosmos in this way. It can be thought: “Let Mysticism appear in the sign of Idealism! Let it change! Let it become Empiricism in the sign of Rationalism!” Opposition! The next move on would represent a false cosmic decision. After verification, the thought is changed round. The third standpoint must appear: “Voluntarism in the sign of Dynamism.” These three decisions, through being spoken over a period in the cosmic worlds, give the “man Nietzsche”. And he rays back as the thought of the cosmos.

Thus does the collectivity of the Hierarchies speak in the cosmos! And our human thinking-activity is a copy, a tiny copy, of it.

Worlds are related to the Spirit or to the Spirits of the cosmos as our brain is to our soul. Thus we may have a glimpse into something which we ought certainly to look upon only with a certain reverence, with a holy awe. For in contemplating it we stand before the mysteries of human individuality. We learn to understand—if I may express myself figuratively—that the eyes of the Beings of the higher Hierarchies roam over the single individualities among men, and that individuals are to them what the individual letters of a book are to us when we are reading. This we may look upon only with holy awe: we are overhearing the thought-activity of the cosmos.

In our day the veil over such a mystery as this must be lifted to a certain degree; for the laws which have here been shown as the laws of the thinking of the cosmos are active in man. And the knowledge of them can help us to understand life, and then to understand ourselves; so that even when, for one reason or another, we have to be placed one-sidedly in life, we know that we belong to a great whole, for we are links in the thought-logic of the cosmos. And in learning to grasp these relations, Spiritual Science acts as our guide. It teaches us to understand our one-sided predispositions as much as it enlarges our all-round knowledge. Thus we can find the frame of mind which is necessary precisely in our time. For today, when in many leading minds there is no trace of insight into the relationships we have touched on here, we experience the effects of these relations or connections but do not know how to live under them. And thus they create conditions which call for adjustment.

Let us take the example of Wundt, whom I mentioned yesterday. His one-sidedness is brought about through a quite definite constellation. Let us suppose that he could ever struggle on to an understanding of Spiritual Science, then he would look upon his one-sidedness in such a way that he would say to himself: “Now because I stand here with my Empiricism, etc., I am in a position to do good work in certain fields. I will remain in these, and will make up for it in other ways through Spiritual Science.” To such a decision as this he would come. But he refuses to know anything about Spiritual Science. What does he do in consequence? Whereas he could carry out something good and productive in the constellation which is his, he turns what lies within his range into a complete philosophy. Otherwise he could probably do something greater, much greater; indeed he would be most useful if he would leave philosophizing alone and go in for experimental psychology—a thing he understands—and if he would inquire into the nature of mathematical conclusions—which he also understands—instead of making a concoction of all kinds of philosophy; for then he would be on the right lines.

But this must be said of many. Therefore Spiritual Science, while it must evoke the feeling by which we recognize how there should be peace between world-outlooks, must also point sharply to cases where persons go beyond the necessary limits set for them by their constellations. These persons do great harm by hypnotizing the world with opinions that get by without any attention being paid to the constellation behind them. All forms of one-sidedness that try to claim universal validity must be strongly repulsed. The world does not admit of being explained by a person who has special predilections for this or that. And when he wants to explain it on his own, and so to found a philosophy, then this philosophy works harmfully, and Spiritual Science has the task of rejecting the arrogance of this pretentious claim to universality. In our time, the less feeling there is for Spiritual Science, the more strongly will this one-sidedness appear. Hence we see that knowledge of the nature of human and cosmic thought can lead us to understand rightly the significance and the task of Spiritual Science, and to see how it can bring into a right relationship other so-called spiritual streams, especially philosophic currents, in our time. It must be wished that knowledge of the kind that we have tried to bring together for ourselves in these four lectures should inscribe itself deeply into the hearts and souls of our friends, so that the course of the anthroposophical spiritual stream through the world would take a quite definite and right direction. It would thereby be recognized more and more how a man is formed through that which lives in him as cosmic thought.

With the aid of such an explanation as this we see more depth that we could otherwise do in a thought of Fichte's, where he says: “What kind of a philosophy a man has depends on the kind of man he is.” Yes, indeed, the kind of philosophy a man has does verily depend on the kind of man he is! The fact that Fichte (in the first period of the incarnation he was then living through as Fichte) could say, as the basic nerve of his philosophy of life: “Our world is the sensualised material of our duty”,¹ shows even as does the previously quoted saying (which he gave out later) how his soul changed its constellation in the spiritual cosmos. That is, it shows how richly this soul was endowed, so that the spiritual Hierarchies could remould it so that through it they could think various things for themselves. Something similar could be said of Nietzsche, for example.

Many different ways of viewing the world emerge if one keeps before one's soul such things as have been described in these four lectures. The best we can gain from these descriptions is that with their aid we should come to look ever more and more deeply, with perceptive feeling, into the spiritual features of the world.

If only one thing were to be achieved by means of such a lecture-course as this, it would be that as many as possible of you should say to yourselves: “Yes, if anyone wants to enter into the spiritual world—i.e. into the world of truth, and not into the world of error—he must really set out upon the path! For much, much must be taken into consideration along this path in order to come to the sources of truth. And if at the beginning it might seem to me as if a contradiction appears here or there, if in one place or another I could not understand something, I will still say to myself that the world is not there in order to be grasped by every condition of human understanding, and that I would rather be a seeker than a man whose sole attitude towards the world is such that he only inquires ‘What can I understand?’ ‘What can I not understand?’”

If one becomes a seeker, if one earnestly sets to work along the path of the seeker, then one learns to know that one must bring together impulses from the most varied sides in order to gain an understanding of the world. And then one unlearns every kind of attitude towards the world that asks “Do I understand that?” “Do I not understand that?”, and instead one seeks and seeks and goes on seeking. The worst enemies of truth are cosmic conceptions that are exclusive and strive after finality; the conceptions of those who want to frame a couple of thoughts and suppose that with them they can dare to build up a world-edifice.

The world is boundless, both qualitatively and quantitatively. And it will be a blessing when there are individual souls who wish for clear vision with regard to that which is appearing in our day with such terrible overweening narrow-mindedness, and wants to be “universal”. I might say: “With bleeding heart I declare that the greatest hindrance to knowledge of how a preparatory work of thought-activity is carried out in the brain, how the brain is thereby made into a mirror and the life of the soul reflected from it—a fact which could throw endless light on much other physiological knowledge—the greatest hindrance to the knowledge of this fact is the crazy modern physiology which speaks of two kinds of nerves, the ‘motor’ and the ‘sensory’ nerves.” (I have touched on this in many lectures already.) In order to produce this theory, which crops up everywhere in physiology, it is a fact that physiology had first to lose all understanding. Hence it is a theory now recognized all over the earth, and it acts as a hindrance to all true knowledge of the nature of thought and the nature of the soul. Never will it be possible to understand human thought if physiology sets up such an obstacle to true knowledge. But things have gone so far that an indefensible physiology forms the introduction to every textbook of psychology and teaching about the mind, and makes it dependent on this falsity. Therewith the door is bolted also against knowledge of cosmic thought.

One first learns to recognize what thought is in the cosmos when one comes to feel what human thinking is: that in its true nature it has nothing to do with the brain except that it is the master of the brain. But when one has thus recognized thought in its essence, when one has come to know oneself in thinking, then one feels oneself inwardly within the cosmic, and our knowledge of the true nature of cosmic thought. When we learn to know rightly what our thinking is, then we learn also to know how we are “thought” by the Powers of the cosmos. Indeed we may gain a glimpse into the logic of the Hierarchies. The single components of the decisions of the Hierarchies, the concepts of the Hierarchies, I have written down for you. In the twelve spiritual signs of the Zodiac, the seven world-outlook-moods, and so on, lie the concepts of the Hierarchies; and human beings are constituted in accordance with the verdicts of the cosmos which result from these concepts. Thus we feel ourselves within the logic of the cosmos—that is (if we really grasp it) within the logic of the Hierarchies of the cosmos. We feel ourselves as souls embedded in cosmic thought, just as we feel our thoughts, the little thoughts we think, embedded in our soul-life.

Meditate sometimes on the idea: “I think my thoughts,” and “I am a thought which is thought by the Hierarchies of the cosmos.” My eternal part consists in this—that the thought of the Hierarchies is eternal. And when I have once been thought out by one category of the Hierarchies, then I am passed on—as a human thought is passed on from teacher to pupil—from one category to another, so that this in turn may think me in my true, eternal nature. Thus I feel myself within the thought-world of the cosmos.

• 1. “Unsere Welt ist das versinnlichte Material unserer Pflicht.” The rendering given is that of Professor Robert Adamson, in the series of Blackwood's Philosophical Classics for English readers. Alternative words for versinnlichte might be “sense-perceptible” or “tangible”. The quotation is from Fichte's work, Über den Grund unseres Glaubens an eine göttliche Weltregierung (1798).

In the course of the years we have spoken about the deeper meanings of the Gospels of St. Matthew, St. Luke and St. John, and here in Hanover, too, about the mysteries of Christianity. You will have realised that each of the Gospels provides a special means of penetrating to the core of the Christian message. It is almost truer to say of the Gospel of St. Mark than of the others that if it is to help us to gain some understanding of Christianity, we must make a certain basic assumption.

In studying this Gospel it is essential to be aware of how language was used as a means of expression in past ages of evolution. The ancient Hebrew language opens up a wide horizon in this respect. Those of you who were present at the lecture-course in Munich on Genesis, must have realised how necessary it was to give an adequate translation of particular words before the six or seven days’ work of creation could be understood, and how essential it is to re-create these ancient records in order to bring to light the inner, spiritual truths they indicate. In the Hebrew language the vowels and consonants were used very differently from anything that is customary to-day. What a man saw round about him was indicated in that ancient language by the consonants; the vowels expressed inner experiences of the soul and were indicated by dots only. In those early times, and even in the Greek language, a word in itself was an indication of a supersensible reality. Everyone knew that a spoken word containing certain sounds or syllables would arouse in the soul a whole series of mental pictures. A very great deal could be conveyed in a few words because all these factors were operating. We must always bear this in mind when we are studying the Gospel of St. Mark. We must not restrict ourselves to the actual words, because the words by themselves cannot lead us into the secrets and mysteries of that Gospel.

Let me give you one or two illustrations. In earlier times, language was a means for the expression of realities of soul and spirit. In our day it is a means for the expression of abstract thinking and this is very far removed from the living, pictorial thinking which alone can point the way into spiritual worlds. If we want to recover that kind of living thinking we must alter the forms of expression in our language accordingly. Language has become pedantic, useful only as an expression of abstract thinking; it has entirely lost the living quality which is able to lead into higher regions through the words of language and to unite the soul with the mysteries of the Universe. In the Rosicrucian Mystery Play, The Portal of Initiation, beginnings have been made to infuse real life into language. It is often a matter of subtle nuances. Our language is crude, lacks suppleness, and it is only with a struggle that it can be made to express the delicate aspects of spiritual life. That is why I tried to manipulate language in such a way as to point to secrets of existence. In the Mystery Play I made an attempt to use other means to express a great deal that words cannot express. In the Play a man is striving to take the first steps towards Initiation, to hear spiritual tones resounding in his soul. The Play describes the many deep experiences undergone by Johannes in the course of his development. His progress is such that through the bitterest but at the same time the most powerful inner experiences, he reaches the realm of Devachan in the spiritual world where he is to be introduced to the life and activity of the elemental beings there. Any attempt to express this in ordinary words could only result in abstractions. And so I tried to present living people, expressing in their own nature the mysteries of how light and darkness interweave. In this way I tried to make audible in actual sounds things which, expressed in the words of modern language, would have seemed unreal. One must listen intently to the sound of the words and feel how the right sound occurs at the right place, sensing where a sound is appropriate and where it is not. This is a kind of spiritual alchemy. And by such means it is possible to indicate the interweaving life and activity of the spiritual forces in the Universe.

In the Mystery Play, Johannes is welcomed in Devachan by Maria and her companions, Philia, Astrid and Luna. Philia is the poetic representation of the sentient soul, hence the sound I (ee) occurs twice and A once in her name. Luna is the expression of the consciousness-soul, hence U and A occur once in her name. Astrid, the expression of the intellectual or mind-soul has in her name first the sound A then I (ee). In this way a great deal can be expressed more truly than in words. If a feeling for such things could be aroused there is a great deal which I might be able to omit. You must learn to feel the significance of the U with its dull, deep ring, the lightness of the I (ee) and the delicate significance of the AI or EI, with the sense of wonder it awakens in the soul. This brings a kind of understanding different from anything to be gained through ordinary words. The sounds of language make it a most wonderful instrument, infinitely wiser than human beings, and it would be well for us to pay heed to its wisdom. Far from that, however, men are doing what they can to destroy it. If we want to have any understanding at all of earlier times with their peculiar forms of expression, we must penetrate into what was then living in the souls of men.

When we read the lines at the very beginning of St. Mark's Gospel we can feel how necessary it is to think in this way about language and its secrets. In Luther's translation, which in most respects is still the best—Weizsäcker's is far inferior—the passage from Isaiah reads: ‘Behold I send my Angel before thee who shall prepare thy way before thee. It is the voice of the preacher in the wilderness: ”Prepare the way of the Lord, make straight his path”.’

You would think that anyone who is honest with himself would have to admit that he can make nothing of this passage. To understand what it really means Spiritual Science must enable us to recognise what, according to Isaiah who was initiated in these mysteries, was to come to pass through the events of Palestine and the Mystery of Golgotha. In our day nobody is willing to admit that there are men who really can tell us something important about the most significant impulses in world-evolution. Consequently we have grotesque explanations of the Apocalypse and assertions that the writer had himself already experienced the happenings described. People talk about objective research but always start with the assumption that what they do not know cannot be known. In the words just quoted, Isaiah is giving voice to something he knew through Initiation, namely that an impulse of supreme importance is to be given to the evolution of humanity. Why did he, and all other Initiates, regard this event to which he was pointing as being of such significance? His picture of the evolution of humanity was true and he knew that in earlier times men possessed a natural clairvoyance, moreover that through the astral body they were able to see into the spiritual worlds. The astral body gradually lost the power of vision and became inwardly dark but man's progress lay in this very loss of astral clairvoyance. It was now to be made possible for the ‘I’ to function. Out of his Initiation-knowledge Isaiah might also have said: In those days men will speak only of their Ego and as long as that Ego is not filled with Christ it will be restricted to perception of the physical plane furnished by the senses and intellect. Men will be forsaken by the world of the spirit. But then Christ will come, bringing consolation, and human souls will be permeated more and more with the Christ Impulse so that they can again look upwards into the spiritual world. Before this is possible, however, they will experience the darkening of the astral body.

The very first beginnings of man's physical body came into being on Old Saturn, of his etheric body on Old Sun, of his astral body on Old Moon; and the Ego evolves on the Earth. Until the astral body lost its clairvoyant powers and became dark, the Ego had at first to work in the darkness. Before Earth-evolution began in the real sense a kind of recapitulation of the Moon-evolution took place. During that period man's astral body had developed to a stage where the activity of the whole Universe was mirrored within it. When the recapitulation of the Moon-evolution was completed the Ego began to enter into the process of evolution and Isaiah could say that Egohood would become more and more dominant on the Earth.

There were Beings who had reached the human stage on the Old Moon, others on Old Sun and Old Saturn. Man reached the human stage on the Earth. On the Old Moon the Angels reached the human stage and man has reached the human stage on the Earth. Consequently it devolved upon the Beings who were man's forerunners to make preparation for what man was to become on the Earth. The Angel-nature must penetrate into the astral body before the Ego can become active. Man's mission on Earth was prepared for by his forerunners—the Angels. Hence it is possible at certain times for an Angel to enter into a human personality. When this happens the Earth-man himself may well be maya, for a Being of higher rank is making use of his soul. The man is in truth the figure we see before us, yet he may be the sheath of some other Being. Thus it came about that the same Individuality who had once lived as Elijah and was reincarnated as John the Baptist became the vehicle of an Angel who spoke through him. In The Portal of Initiation a similar process takes place and another Being works in and through Maria:

Within our circle there is formed a knot
Of threads that Karma spins, world-fashioning.
Thy sufferings, my friend, are links in chains
Forged by the hand of destiny, whereby
The deeds of Gods unite with human lives.

(The Portal of Initiation. Scene 3)

A deed of the Gods mingles with human life and creates human destiny.

Thus in John the Baptist a deed of the Heavens was united with human destiny. A divine Being, an Angel, worked in and through him. What John achieved was possible only because, while the man John was maya, another Being lived within him, having the mission to proclaim in advance what man's destiny on Earth was to be. Consequently, if we are to translate the passage in a way that helps us to understand what is actually expressed, the rendering would have to be something like this.—‘Take heed: the ‘I’ which is to appear in man's being sends in advance the Angel who prepares its way.’ The Angel is the Being who lived in the personality of John the Baptist, and the lesson to be learnt from Spiritual Science is that Moon Initiates must make preparation for Initiations that belong essentially to the Earth.

We must now consider how man's nature had developed up to the time of the Mystery of Golgotha. Think of what men must have felt when they looked back to those past ages when the astral body could see clairvoyantly into the spiritual world, and then, as incarnation followed incarnation, realised that this astral body was growing steadily darker. In earlier times, when they wanted to observe something in the spiritual world their astral bodies became luminous and radiant. But this gradually ceased and darkness in the astral body intensified until there was within man a state of isolation, a wilderness, ἔρημος. Even in Greek the expression is to be found. Then a voice awakens in the human soul, like a cry of longing for the ‘Lord’, for the ‘I’, to enter into the soul. This was the feeling accompanying the word χὐριοç, translated so baldly as ‘lord’. The soul was felt to consist of three forces: thinking, feeling and willing. Then a time came when the ‘I’, the kyrios, was to be received into the soul. This is what John the Baptist meant by the words: Prepare ye the way of the Lord, make his paths straight!

Thus the quotation from Isaiah at the beginning of St. Mark's Gospel points to the wisdom-filled guidance of human evolution up to the time of the Mystery of Golgotha. This utterance of Isaiah also indicated what we now know about John the Baptist. I have described under what con­ditions he was able to become the vehicle of an Angel. A certain Initiation was necessary for this—the Initiation which enabled the man receiving it to reveal to other men that the time had now come for the ‘I’ to penetrate into the human soul.

This could be proclaimed only by one who had received the Initiation known since ancient times as the Aquarius Initiation in the terminology used in the Mysteries. The language of the heavens was used to express the great secrets of the spiritual world made known to men through Initia­tion. The language of the heavens alone is able to express what happens to the human soul when it is initiated into the great Mysteries. Such things cannot be described by human words. Men looked up to the stars, observed their relations to one another and said to themselves: if we can frame adequate expressions for what the stars reveal, that is the most fitting way to indicate the nature of the mysterious processes operating in a man during a particular Initiation.

No matter what name was used in the various civilisations, it was always the great Ahura Mazdao to whom men looked up: they looked up to that Divine Being and to his hierarchy in the Sun. Christ is the supreme Spirit of the Sun Beings. There are twelve different ways in which Initiation into the sacred Mysteries of the Sun can take place and to explain this in human words is hardly possible. But if we think of the Sun standing in one of the constellations and sending its rays through that constellation to the Earth, and if we consider how it is related to other stars, we have a kind of script which expresses the fact that a particular man is initiated into the Sun-Mysteries in a way that makes him an Aquarius Initiate.

Take, for instance, the seven holy Rishis. The symbol of their Initiation into the Sun-Mysteries is the picture of the Sun in Taurus. When the Sun stands in the sign of Taurus the spectacle presented in the firmament reveals the mystery of the particular Initiation of the Rishis. This Initiation took effect through the seven personalities who were the seven holy Rishis. This is also expressed in the fact that the Pleiades, a cluster of seven stars, shine from the same region of the heavens. That is moreover the region where the whole solar system entered into the Universe to which we belong. So in order to specify the various forms of Initiation into the Sun-Mysteries we can use expressions indicating the Sun's position in a particular constellation.

John the Baptist had necessarily to receive an Aquarius Initiation, the expression indicating that the Sun was standing in the constellation of Aquarius. Try to understand it in this way: On the day or light side of the Zodiac lie Aries, Taurus, Gemini, Cancer, Leo, Virgo, then Libra. The constellations on the night or dark side of the Zodiac are Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. Since the last two lie on the night side, the Sun's rays coming from them must not only traverse physical space but they must send the spiritual light of the Sun, which passes through the Earth, through spiritual space. Aquarius Initiates received this name because they were able to confer the water-baptism, that is to say, to enable men, while immersed in water, to be sustained by the power of the spiritual Sun.

It is the facts of the spiritual life here on Earth from which the names of the zodiacal constellations are derived, by transference to the heavens. Our so-called learned men, however, explain such things by saying that the names of the constellations in the heavens were given to certain personalities on Earth. The truth is just the opposite! Nowadays it is said that John the Baptist was called the ‘Water-man’ because that name had been derived from the constellation and applied to him. But that is really putting the cart before the horse. You will have heard of a certain savant's ironical attempt to establish that Napoleon was not an historical figure. The argument was that the name ‘Napoleon’ is easily derived from ‘Apollo’, the prefix N indicating comparative rank—therefore a kind of super-Apollo. Napoleon had six brothers and sisters and the star Apollo is included among the seven Pleiades. Napoleon's twelve Marshals are said to be the twelve signs of the Zodiac and Apollo's mother, Leto, becomes Napoleon's mother, Letitia ... and so on, in the same strain!

If we trace the course of the Sun in the heavens we find that as the physical Sun sets the spiritual Sun begins to rise. In its day or summer course the Sun progresses from Taurus to Aries, and so on; in its night or winter course it will reveal to us the secrets of the Initiation of Aquarius or Pisces. Physically, the Sun's course is from Virgo to Leo, Cancer, Gemini, Taurus, Aries; spiritually its course is from Virgo to Libra, Scorpio, Sagittarius, Capricorn and Aquarius to Pisces. The spiritual counterpart of the course of the physical Sun is its passage from Aquarius to Pisces.

Consequently John could say: He must increase but I must decrease. My mission is one of which you will have a picture when the Sun passes from the sign of Aquarius to that of Pisces. I am an Aquarius Initiate and I am not worthy to give you the secrets of the Sun in Pisces. I am not worthy to unloose the shoe-latchet of the One I am to proclaim to you.

In these words John speaks of himself unambiguously as an Aquarius Initiate. Pictures in old calendars indicate the meaning of his words when he says: ‘The latchet of whose shoe I am not worthy to unloose’. In old pictures of the zodiacal constellations the Waterman is shown kneeling. His whole posture indicates the reverence he must feel for the Sun as it passes him by and rising in Pisces reveals what is to come. This is the picture of John the Baptist: the Sun passes on and he cannot detain it; he can only proclaim in advance what is to be.

The prophet Isaiah knew that when the Sun progressed to Pisces a new dispensation was to come. This progression signifies the advent of men or beings connected with the Pisces Initiation. That is why the sign for Christ Jesus in the earliest Christian times was the fish or two fishes still to be seen in the catacombs of Rome. Why did Jesus say to His disciples: ‘I will make you fishers of men’? John the Baptist prepared for the Pisces Initiation which the Nazarene had to undergo if the Christ was to descend into him. The events in Palestine, the most important in the whole process of world-evolution, are inscribed in wonderful signs in the Zodiac. What came to pass step by step in Palestine is explained in its depths not through any human script but through a heavenly script which must be consulted for any real understanding of a process so exalted that it is directly related to the Macrocosm. What the physical eye saw moving about Palestine in the flesh and blood of Jesus of Nazareth—was that all? If you remember the indications I have given, it was maya, illusion. Actually the whole spiritual power, the central spiritual power, of the Sun was present in the figure of Jesus of Nazareth moving about Palestine; the figure that appeared physically as Jesus of Nazareth was maya.

Everything Christ Jesus did was connected with macrocosmic events. Think of how often in St. Mark's Gospel it is said that Christ performed His acts of healing after the Sun had set or before it had risen. Thus we are told: In the evening, when the Sun had set, they brought to Him all manner of sick and possessed. (i, 32). Why were the sick and possessed brought to Him at just that time? Because the Sun had set and its forces were no longer working physically in Jesus, but spiritually; what He was to do was not connected with the physical forces of the Sun. The physical Sun had set, but the spiritual Sun-forces worked through His heart and body. And when He wanted to unfold His greatest and most powerful forces He had necessarily to exert them at a time when the physical Sun was not visible in the heavens. So also when we read: ‘Before the Sun had risen’—the words have a definite meaning. Every word in St. Mark's Gospel indicates great cosmic connections between processes in the universe and every step taken and every deed performed by Christ in the body of Jesus of Nazareth here on Earth. If you were to draw a map of the paths He trod and the deeds He performed and were then to study the corresponding processes in the heavens, the picture would be the same: processes in the heavens would seem to have been projected down to the Earth.

Whence did a man like Kepler derive the principles of his astronomy? In his life as Kepler he did not find the powers which enabled him to epitomise the fundamentals of astronomy in his three great laws. These three laws describe in words the movement of the planets around their fixed star. Kepler was able to discover them only because his enthusiasm caused certain memories to arise in him. In a previous incarnation he had been a pupil of the old Egyptian Mysteries. In him, and in many others too, those experiences rose up again as dim intuitions. Such men had in their life of soul much that was an expression of the harmony of the spheres. Kepler studied the wonderful constellations to be seen in the heavens during his life. He observed the conjunction of Saturn, Jupiter and Moon and through it sought to explain the star by which the Three Wise Men from the East were guided. Abstractions as appalling as the Kant-Laplace theory had not been devised in Kepler's day.

The Gospel of St. Mark gives expression to the wonderful harmony between the great Cosmos and what was to come to pass once on our Earth through the deeds of Christ Jesus and the Mystery of Golgotha. We cannot understand this Gospel unless we can decipher the writing of the stars and that requires insight into the secrets of the language of the heavens. When the Gospel says that the Sun had set, this does not indicate merely that the Sun was no longer shining but also that the spiritual Beings of the Sun-Hierarchy had moved into a world of stronger spiritual powers because they must now work through the Earth, through the physical substance of the Earth. All this was felt by men when they were told of what came to pass through Christ Jesus after the Sun had set. A whole world of meaning lay in the words.

I hope that these few indications will help us to penetrate more deeply into the secrets of the Gospels. Particularly through the study of St. Mark's Gospel the human soul can rise to an understanding of wonderful mysteries of cosmic happenings. Every word in that Gospel is of great significance.

Answers to Questions

What is the meaning of the temptation of Jesus by Satan? Are Satan and Lucifer identical? How can the highest of all Beings be tempted by one of a lower order?

Satan is Ahriman. In the Gospels of St. Luke and St. Matthew, Lucifer is meant; in the Gospel of St. Mark, Ahriman. An impressive description is given in that Gospel of how hideous animal forms make their appearance when a man enters the spiritual world in the usual way. There are people who believe that entrance to the spiritual world can be achieved by adopting some special diet and other material practices of a similar kind. But everything they then see, particularly when it takes the form of sublime figures of light, is only a reflection of their own self, an Ahrimanic deception. Both Lucifer and Ahriman are tempters; and Christ in human form showed how man must resist them when he begins to find his way into the spiritual world.

Shall we see in higher worlds those who belong to us?

Spiritual seeing is very different from physical seeing. In the spiritual sense we shall certainly see again those who belong to us. The fact that Mary Magdalene did not immediately recognise Jesus is an indication that the Risen Christ cannot be recognised by everyone; certain powers must first have been developed. These powers began to function in Mary Magdalene only when Christ spoke her name. Much of what Spiritual Science teaches is regarded as heretical, although the Gospels confirm it. The Risen Christ could be recognised only by clairvoyant sight.

Are not the contents of the Babylonian Tables and the Ten Commandments practically identical?

People who speak about similarities in such a case are not aware of the essentials. This is very evident in the case of the Sermon on the Mount. The Bible does not say: ‘yours is the kingdom of heaven’, but: ‘you will find the kingdom of heaven within yourselves’. The Ten Commandments too are fundamentally different from anything previously in existence. Hebraism and Christianity added the impulse of the ‘I AM’ to what was already contained in earlier religions. When such things are studied in depth they are extraordinarily enlightening.

How is the doctrine of reincarnation to be reconciled with the Bible?

It is not yet possible to understand the Bible fully. Each epoch has translated it in the way that suited itself. The Bible has nothing to fear from the doctrine of reincarnation. It used to be thought that every discovery of a new scientific truth constituted a danger to the Bible.

What is the relation between Christ and Lucifer?

It is not easy to explain this briefly. We have often spoken of how man has passed from incarnation to incarnation and how the Luciferic power took root in very early times in the astral body and Ahriman later on in the etheric body. With the coming of Christ all this acquired a new meaning. We are only at the beginning of Christian evolution. If the Gospels are understood they make it clear that Christ was obliged to deal with Lucifer and Ahriman. But there are very few who realise to-day that the stories of the Temptation differ in the Gospels of St. Matthew, St. Mark and St. Luke. Occultists know that there is not only a Luciferic temptation by way of man's desires, but also an Ahrimanic temptation—when a man carries his own passions out into the Macrocosm and sees all manner of animal figures and forms. The Gospel of St. Matthew describes a Luciferic temptation: in the Gospel of St. Mark, Jesus is ‘with the wild beasts’ of human nature. In all occult writings Lucifer is pictured as a serpent, Ahriman as a hound.

These stories of the Temptation point to deep mysteries. Just as the advent of the Luciferic and Ahrimanic powers was a necessity in order that man might become a free, independent being, so he must tear himself away from them again through the power of Christ in his soul. The spheres of Lucifer and Ahriman will gradually be reversed. Men will take the Christ Impulse into themselves, confronting Ahriman in the outside world. Up to now, and at present, the opposite has been the case. Such things can be studied in The Portal of Initiation. You should pay attention to the vowel sounds. These things are in accordance with an inner necessity. The verses in the first part change in the second into their opposite. This is intentional.

Question not recorded.

It is true that Jesus did not write anything. There is actually a theologian who discusses whether He could write at all!—In four hundred years people will call what is said nowadays about Copernicus and Galileo a modern form of mythology. Theosophists of all people should not talk about ‘Ptolemaic childishness’.

A question about the authenticity of the writings of Dionysius.

It is usual nowadays to regard the actual writer as more important than the spiritual originator and inspirer. (Rudolf Steiner here referred to his own experience in connection with Goethe's prose-hymn, Nature, the authorship of which had been disputed by some philologists.) Dionysius, the disciple of the Apostle Paul, actually wrote nothing down because in those days to have done so would have seemed unimportant. But his successors, who, as was customary in those times, were also called Dionysius, presented a faithful account of his teachings as handed down by tradition. These were the writings of the so-called pseudo-Dionysius.

To ‘believe in good faith’ is not enough; everyone should convince himself of the truth. People to-day have no conception of what is possible and what is impossible. Things become tragic in this respect when, for instance, the Bible is ruthlessly analysed by scholars. Erudition and nonsense often go hand in hand!

Can Christ Jesus appear to men on Earth?

In the way in which He appeared to St. Paul, this is possible. When this happens it is a kind of Initiation which can sometimes take place without previous training. From the middle of the twentieth century onwards many people will have this experience.

The gradual endowment of the human ego-forces with the knowledge of the Mysteries. The Beatitudes. The Healings. The Heavenly Bread. The new Essene teaching

We showed in the last lecture that what Christ Jesus means for human evolution is the gradual equipment of the human ego with those forces and capacities formerly only possible of attainment in the Mysteries of the past, when the ego was to a certain extent suppressed. In all ancient initiations it was possible to rise up into the spiritual worlds, into what we called the Kingdoms of Heaven, but with human nature constituted as it was in pre-Christian times, this could not be done while within the ego or while the nature of the ego remained as it was on the physical plane. We have, therefore, to distinguish two conditions of the human soul; one, recognized to-day as normal during waking life, when the objects of the physical plane are perceived by means of the ego; another, in which the ego is clouded, and there is no clear consciousness. It was during this latter condition of his soul that man was exalted to the Kingdoms of Heaven in the days of the ancient Mysteries.

These Heavenly Kingdoms were now to be brought down to earth—first, in accordance with the preaching of John the Baptist, and then in accordance with that of Christ Jesus Himself; so that man might receive an impulse to a more far-reaching development, and be able in his normal ego-consciousness to experience the higher worlds. It was, therefore, not only natural that all the statements concerning incidents in the life of the Christ Jesus should reproduce what a candidate for initiation experienced in the ancient Mysteries; but that ‘at the same time it should be emphasized, that there was to be a difference; these things were to take on a new colouring—a new condition of soul was to arise, a condition in which the ego would be fully conscious.

It was from this point of view that in the last Lecture we considered the nine Beatitudes of the Sermon on the Mount. Still further elucidation of what is found in the present text of the Gospel of Matthew might be given, for in the translation from the Aramaic language into Greek much has been obscured. Yet even in the obscure Greek text, and especially in the later part of the Sermon on the Mount we are aware of clear reference being made to what it was possible to experience formerly through suppression of the ego. If formerly men felt: ‘When my ego was darkened I could enter the spiritual world and in this condition I was able to grasp this or that fundamental fact;’ in future it will be possible for them to do this while retaining full consciousness.

Full understanding of this presupposes some knowledge of something I have already mentioned: the way in which names were used in ancient times. Formerly names were chosen, unlike those of to-day, to indicate the essential nature of the thing designated. And it is clearly shown in all the designations employed in the Sermon on the Mount that Christ felt it was He Himself Who had raised the ego-consciousness to a higher plane than had been hitherto attainable, so that henceforth it would be able to experience within itself the Kingdoms of Heaven. Therefore He placed before the souls of His disciples this contrast ‘Formerly, this or that was revealed to you from the Kingdoms of Heaven; but henceforth ye will be aware of these things when ye listen to what your “I” says to you.’ Hence the ever-recurring expression, ‘I say unto you,’ showing how Christ felt Himself to be representative of every human soul. This is expressed in the words, ‘I say it!’ ‘I, in full consciousness.’ The expression, ‘I say unto you,’ words found all through the Sermon on the Mount, should not be taken lightly. They are the repeated reference to a new impulse that was being implanted in humanity through Christ Jesus. Read in this way the continuation of the Sermon on the Mount, and you will feel that Christ wished to say: ‘Until now, ye were unable to appeal to your own ego, but henceforth, through My gift, through the power of your own inner being, of your own ego, ye will be able gradually to gain the Kingdoms of Heaven.’ The whole spirit of the Sermon on the Mount is pervaded by this new impulse, so also is that which follows, leading on as it does to the so-called miracles of healing.

The ‘healings’ by our Lord, and more especially the ‘miracles,’ have been the subject of a vast amount of discussion, as is well known. Great stress has been laid on the fact that miracles are spoken of in the Gospels. We will now consider these more closely. Yesterday I pointed out to you that man quite underestimates to-day the changes that have taken place in his being during the course of evolution. A comparison in the finer, not the coarser sense, between a physical body of the time of Christ or earlier, and one of to-day, reveals a real difference. This difference, which is not apparent to ordinary science, can be established by occult investigation. The physical body at the beginning of our era was more plastic than it is to-day. It is now denser and more contracted. in those days the powers of perception were such that men knew of certain forces working in and moulding all bodies, so that the muscles were more clearly revealed. Knowledge of this was gradually lost. Childish nonsense in the history of Art points to old drawings, where the formation of the muscles seems exaggerated, and supposes that this indicates the ancient artist's lack of skill. People who criticize such drawings are unaware that they are the result of actual observation, which was quite correct for those days but false in ours. This is, however, of less concern to us at the moment than the main fact, which is, that bodies were then constituted differently.

The power of the soul and of the spirit had a far greater more momentary influence on the human body at one time than was later the case. As the body became denser the soul lost power over it. Therefore, healing through the soul was formerly more possible than it is to-day. The soul had then far more power to permeate a disordered body with active health-giving forces drawn from the spiritual worlds, and to restore it to harmony from within itself. With the progress of evolution the power of the soul over the body declined. Healing became less and less a spiritual process. The physicians of those times, unlike those of to-day, were healers who worked on the body by influencing the soul. They purified the soul by their spiritual influences, filling it with healthy perceptions, impulses, and will-power. These were exercised either under the ordinary conditions of physical perception or through ‘temple sleep,’ which was but a means of rendering men clairvoyant. In considering that ancient culture, we are obliged to say that those who were strong of soul and able to draw upon their own acquired resources could influence the souls of others, and through them their physical bodies to a considerable degree. These men, who were filled with spirit, so that they radiated healing forces, were called ‘Healers.’ Fundamentally, not the ‘Therapeutæ’ only, but also the Essenes, should be regarded as Healers. We can go further: in a certain dialect of Asia Minor, where a language was spoken by those associated with the origin of Christianity, the word they employed, which we translate as ‘spiritual healer,’ was ‘Jesus,’ and means ‘Spiritual Physician.’ That is the actual meaning of ‘Jesus.’ It is the correct translation when one has a feeling for the value of words, and throws light on what was felt to exist in such names at a time when names still meant something.

A man who spoke in accordance with the feeling of those times would have said: ‘There are men who have gained entrance to the Mysteries; who, by means of a certain sacrifice of their ego-consciousness, can touch certain psycho-spiritual forces which then stream from them, so that they become ‘healers’ of others. Suppose such a man had become a disciple of Christ Jesus he might then have said, ‘Strange things have come to pass in our day! Formerly only those could heal who had received spiritual forces through a suppressed ego-consciousness induced in the Mysteries—but now there is One among us Who has become a healer without undergoing the procedure of the Mysteries, and without suppression of His ego-consciousness.’

It was not the performance of miracles that was exceptional, or that spiritual healings took place as described in the Gospel of St. Matthew. This did not strike people as especially wonderful, nor did it seem especially miraculous in those days. A man might then have asked: What is wonderful in spiritual healing being performed by such people? It is quite comprehensible! What is wonderful is what the writer of the Gospel of Matthew says: ‘Here is One Who has brought a new and living force into human nature which enables Him to heal by the impulse of His own ego; by such means healings could not be performed formerly.’ So something quite different from what was usual is here described in the Gospels. The results of occult investigation here put forward by Spiritual Science may be verified in countless ways, and can indeed be proved by historical research.

One instance will serve by way of illustration. If the statements just made be true, then it must have been realized in olden times that under certain conditions the blind could receive their sight through spiritual influences. Attention is directed and justifiably to old pictures representing this. Even J. M. Robertson writes of a picture in Rome which represents Aesculapius standing before two blind men, and he draws the natural conclusion that it represents an act of healing. He then supposes that the writers of the Gospels incorporated this in their narratives. The important point here is not that spiritual healings were miracles, but that the artist desired to depict Aesculapius as an initiate who had acquired his healing powers through the suppression of his ego-consciousness in the Mysteries. But the writer of the Gospel of Matthew wishes to emphasize something else; he wishes to point out: ‘Christ did not perform His healings in this way, but the living force that worked in Him as an original and isolated example, is to be acquired gradually by the whole of humanity; every man will in time be able to do these things through the power of his ego.’ Not yet, but in the distant future, this power will come to life in man. What has been accomplished by Christ at the beginning of our era will slowly and gradually dawn and men will become capable of bringing it to expression. It was this that the narrator of the Gospel of Matthew desired to emphasize. Speaking out of occult consciousness I can say: This writer did not specially intend to describe a ‘miracle,’ but something natural and comprehensible, only he wished to show that it was accomplished in a new way. This is what is found when the results of true investigations by means of spiritual science are presented; we see how profound are the misunderstandings that have entered into the Gospels. How does the story continue?

So far we have seen that what happened in the life of Christ through the ‘Temptation’ was a descent into all these experiences passed through when a man sinks down into his physical and etheric body; and that the forces radiating from His physical and etheric bodies worked as is told in the Sermon on the Mount, and as is revealed in the subsequent healings. In what follows we recognize that the power of Christ Jesus worked and attracted to Him pupils, in the same way as they were attracted to Initiates of old; but, as was natural, these were attracted to Him in a way peculiarly His own.

If the Gospel of Matthew is to be understood from this point onwards, we must recall by way of preparation certain facts of Occult Science acquired through years of study. We must recall that a disciple who truly treads the path of initiation, acquires a kind of imaginative perception, a perception that lives in imaginations. Those who dwelt much in the presence of Christ Jesus had not only to acquire the power by which they could hearken to such magnificent utterances as those of the Sermon on the Mount, they had not only to participate in healings accomplished through Him, but the mighty force active in Christ Jesus had gradually to pass over to those who were His most intimate friends and disciples. This too is revealed. First it is shown how, after the Temptation, Christ was empowered to disclose a new meaning in the ancient teaching, and to carry out the ancient healing by means of a new impulse. Next we are told how the force that was incorporated in Him in fullest measure affected His disciples and those most clearly associated with Him.

How are we shown this? By the fact, that what He stood for was communicated to the unreceptive in words, but to those who were receptive and were chosen by Himself, the action was different. In these chosen ones it worked so that it endowed them with imaginations, it stirred in them the first stage of higher knowledge. What proceeded from Christ Jesus acted therefore in a twofold manner on those who were ‘outside or without’ so that they heard His words, and with them acquired a kind of theory; on the others, who had felt His power, and were chosen because, on account of their Karma, they were specially open to receive this power, it awakened imaginative cognition, a knowledge which in a certain way led them a stage higher towards the spiritual world. This is expressed in the words, ‘Those who are outside hear only in parables;’ meaning they could receive facts concerning the spiritual worlds expressed in images; but to His chosen ones He said, ‘Ye can receive the deeper meaning of the parables—the language that leads to the things of the higher worlds.’ Nor must these words be taken other than literally.

Let us now consider seriously how the disciples were led into the higher worlds. At any rate to understand what I now have to say not only listeners are needed but also a certain amount of goodwill, permeated with understanding gained in the study of occult science. I may then be able to convey to you what is really meant by what follows in the Gospel of Matthew. To do so we will again recall the two sides of initiation: The first where man descends into his physical and etheric body, thus learning to know his own inner being, and is led to the forces that are creative in himself; and the other side where he is led into the spiritual world, to expansion into the macrocosm. Now we know that in reality, though unconscious of it, man withdraws his astral body and ego from his physical and etheric body during sleep, and pours them into the starry universe so that he may absorb its forces—hence the name astral (starry) body. The result of this form of initiation is not merely a conscious understanding ofthings on earth, but a participation in, and a pouring of the self into, the cosmos: a reception of forces flowing in from the cosmos, and a knowledge of the starry world. All this that has to be striven for and slowly acquired by us was, on account of His special nature, already in the Christ from the time of the Baptism in Jordan. It was in Him not only in a condition that resembled sleep, but during His waking hours when within His physical and etheric bodies. He could even then unite His Being with the forces of the stars, and bring their forces down into the physical world.

What was brought to pass by Christ Jesus may therefore be described as follows: Through the attraction of His specially prepared physical and etheric bodies, and through His whole nature, He drew down to earth the forces of the sun, moon, and stars, and of the cosmos generally, in so far as it is related to our Earth. The deeds accomplished by Him were accomplished through the agency of those health-giving, life-endowing cosmic forces which otherwise stream down into man during sleep. The forces through which the Christ worked were forces streaming down from the cosmos through His bodily attraction, they streamed from His body on to His disciples. The disciples now began to be receptive, so that they rightly felt: This Christ Jesus Whom we see before us is a being, through Whom the forces of the cosmos come to us like spiritual nourishment; this force pours over us!

But the disciples were themselves in a twofold state of consciousness—for they had not yet attained that highest state of human development, but only reached up to a higher development through Christ. They themselves lived continually in a twofold state of consciousness that may be compared with the sleeping and waking of ordinary men; and because they were in this alternating condition it was possible for them, in the one state as well as in the other, to come under the influence of the magical power of Christ. The power of Christ acted upon them alike by day when they were with Him and by night when they were outside the physical and etheric bodies. But while men are normally unconscious of their starry environment during sleep, the disciples were aware of the Christ-force about them; it was visible to them. They knew that it was His force that nourished them from the starry universe.

This twofold consciousness produced yet another effect on the disciples. In everyone, including the disciples, we have to recognize both the man of the present and also that which he bears within him as the seed for future incarnations. The seed of what will flower in you in future epochs in an entirely new way is already present in each one of you. If this power which already exists in you were to develop to clairvoyance, it would reveal itself by a sort of early clairvoyant experience, and this would take the form of a vision of the immediate future. If these first experiences are pure and true, things concerning the more immediate future are seen. This was the case with the disciples. In normal consciousness the Christ-force streamed into them so that they said: ‘When we are awake the force of Christ flows into us as it does in normal waking consciousness.’

But how was it when they slept? Because they were the disciples of Jesus and as the power of the Christ had worked in them they became clairvoyant at certain times during sleep; they did not then see what was taking place at the time, but they could participate in the future. They plunged, as it were, into the sea of astral visions and beheld prophetically things that would happen in the future.

The disciples lived therefore in two conditions of consciousness. During the day they felt that Christ brought to them from cosmic space the forces of cosmic worlds that He passed this on to them as spiritual nourishment; that because He was Himself the power of the Sun, He brought to them what is represented by the Christian acceptance of the teaching of Zarathustra. Christ passed on to them the forces the Sun had to bestow through the seven day-time constellations. There below was their day-time nourishment. During the night the disciples were aware that through the power of Christ, the invisible night-time Sun poured heavenly nourishment into their souls as it passed through the remaining five constellations.

Thus in their imaginative clairvoyance they felt: ‘We are united with the Christ-force, with the Sun-force; it sends to us what is right for the men of the present period, that is, the men of the Fourth Epoch of civilization; in the other state of consciousness, that of the night, the Christ-force imparts to us the gifts of the night-time Sun, as the power of the five night constellations.’ But this was appropriate only to the age that was coming, the Fifth Epoch of civilization. This is what the disciples experienced. How could this be expressed?

We shall have more to say of this in the next Lecture meanwhile I wish to speak of something else. In ancient times a crowd or mass of people was described as a ‘thousand,’ and when it was intended to particularize, a number was added descriptive of the most important characteristic of this crowd. The people of the fourth period of civilization were therefore described as the ‘fourth thousand’ while those who already lived in accordance with the Fifth Epoch were called the ‘fifth thousand.’ These were simply technical terms. The disciples knew therefore, that during the day they received, through Christ from the seven day-constellations, the nourishment suitable for the Fourth Period of civilization, that is, for the fourth thousand. And they knew that in their imaginative clairvoyant consciousness of the night they perceived through the five night-constellations what pertained to the epoch that was coming—that of the fifth thousand. The people of the Fourth Epoch, or the fourth thousand, were nourished from Heaven by the seven heavenly loaves—the seven day-time constellations; the people of the Fifth Epoch, or the five thousand, were fed from Heaven by the five night-constellations. At the same time the division between the constellations of the day and those of the night is always indicated by fishes—the twelfth sign of the Zodiac.

Here an important secret is touched on; it refers to an important procedure in the Mysteries—the magic intercourse between Christ and His disciples. Christ makes this clear when He tells them He does not speak of the old leaven of the Pharisees, but that He brings down to them heavenly food from the Sun-forces of the cosmos although on one occasion He had only the seven day-time constellations to draw from—the seven day-time loaves—and on the other the five constellations of night, the five night-time loaves. The division between being always provided by ‘the fishes’—indeed on one occasion two fishes are expressly mentioned, thus indicating His meaning even more clearly.

Who can doubt, when they catch in this way but a glimpse of the profound depths of the Gospel of Matthew, that it is concerned with revelations reaching back to the time of Zarathustra, and that this had to be so, for Zarathustra was the first who taught of the Spirit of the Sun, the first who brought realization of the magic Sun-force that would one day stream down to earth upon those capable of receiving it.

What do the superficial expounders of the Gospels say about these things? They find in the Gospel of Matthew a description of the feeding of the four thousand with seven loaves of bread, and on another occasion the feeding of five thousand with five loaves. They regard the second account merely as a repetition of the first, and the difference in numbers as the error of the negligent copyist. Doubtless such a thing can happen in the making of modern books. The Gospels, however, did not arise in this way. If an account appears twice in them there is a profound reason for it. It is because the profound facts of the Gospel of Matthew are in accordance with the teachings given out by the great Essene Jesus ben Pandira a hundred years before the coming of the Christ-Sun, in order that when He did come He might be understood, that we must strive really to search out the profundities of this Gospel. But to continue.

Christ, in the first place, allowed the forces of Imaginative, or astral vision, to stream forth from Him into the disciples, who absorbed them to the measure of their capacity. This is clearly shown. One might say: Let him who has eyes to read, read. As in earlier days when things were not all written down, it was said: Let him who has ears to hear, hear! So we say: Let him who has eyes to read, read the Gospels! Is it anywhere indicated that this force of the Christ-Sun appeared differently to the disciples by day from how it did by night? Yes, this is clearly indicated.

In an important passage of the Gospel we read that in the fourth watch of the night—that means between three and six o'clock in the morning—the disciples, who were slumbering, saw what they first took to be an apparition walking on the water. This was the nocturnal Sun-force reflected from the Christ. Even the exact time is given, because only at a certain time could it be revealed to them how this force streamed down to them from the cosmos through such a Being. That Christ Jesus walked in Palestine, and that in the wanderings of this Person, this single Individual, the means existed by which the Sun-forces were able to work within our earth, is clearly shown by the fact that reference is always made in the Gospels to the position of the Sun with regard to the constellations—the heavenly bread. This cosmic-nature of the Christ, this activity of the cosmic forces through the Christ, is everywhere insisted upon.

Further, the disciples most fitted to receive it had to be specially initiated by the Christ, so that they could perceive the spiritual world not only imaginatively as in astral pictures, but so that they might see and also hear what took place there. (This has often been spoken of as the ascent into Devachan.) This initiation was to enable them to develop the capacity by which they could identify the personality known to them on earth as Christ Jesus, when, through the spiritual progress they had made, they saw Him on the spiritual plane. They were to become clairvoyant in a region still higher than that of the astral plane.

Not all the disciples were capable of this. It Was possible only for those most receptive of the force emanating from Christ. According to the Gospel of Matthew, these were Peter, James, and John. Therefore it tells how the Christ guided these three to where He could lead them beyond the astral realm into the realms of Devachan. Here they could see certain spiritual archetypes; first, Christ Jesus Himself; and then, because they were able to perceive the relationship in which He stood to the others, the ancient prophet Elias, he who later reincarnated as John the Baptist the forerunner of Christ Jesus. They were able to see Elias (for the scene took place after John's execution and withdrawal into the spiritual world), and they also saw Moses, his spiritual predecessor. This whole experience was only possible because the three chosen disciples had been exalted to spiritual, not only to astral vision. The Gospel clearly indicates that they attained to Devachan, for it tells us that they not only beheld the Christ filled with His Sun-force—expressed in the words: ‘His countenance shone like the Sun,’ but it also tells us that they heard the Three conversing together. This fact indicates an ascent into Devachan, they not only saw but also heard. This whole scene is in strict accordance with the investigations of Spiritual Science. Nowhere do we find any contradiction between these investigations and what is revealed in the Gospels, when it describes how Christ Himself led His disciples first into the astral realm and then into Devachan, the realm of the spirit.

The Gospel of Matthew clearly identifies Christ Jesus as the mighty Bearer of the Sun-force once foretold by Zarathustra. In it He is faithfully described as the Power of the Sun, the Spirit of the Sun—Ahura Mazdao or Ormuzd. Stress is laid on the fact that the Being, of whom Zarathustra could only declare that He dwelt in the Sun, had, through the instrumentality of Jesus of Nazareth, descended to earth; He has dwelt upon the earth and united Himself with it. Through this one life in a physical, etheric, and astral body, He has become an impulse for earthly evolution, and has gradually united Himself more and more with that evolution. In other words An ego-nature was once present in such measure on earth within one personality that it has enabled those who followed it, who received the Christ or who accepted Him in the sense in which Paul accepted Him, gradually to acquire the power of this ego-nature in their following incarnations. When people pass from one incarnation to another, and if during the remainder of their time on earth they permeate their souls with the power of the Personality Who lived at that time, they will rise to ever greater and greater heights of attainment.

At one time those destined for it were able to behold the Christ in the body of Jesus of Nazareth with their physical eyes. It had once in the course of earthly evolution to come to pass that the Christ, Who formerly could only be perceived as the Spirit of the Sun, descended and united Himself with the forces of earth for the sake of all mankind. Man is the being in whom the fulness of the flooding Sun-force is to live; that force, that on one definite occasion descended and lived within a physical body. This event marks the beginning of the era during which the Power of the Sun is to stream forth into man. It will flow gradually, and ever increasingly, into those who fill themselves from incarnation to incarnation with the Christ-force, so far as their earthly bodies will allow of it.

It must be understood that not every physical body can experience the Christ just as it was only that special body prepared in the complicated way we have described, through the two Jesus-forms, and then brought to a high state of perfection by Zarathustra in which the Christ could live once in His fulness. Only once. Those who devote themselves to it will be able to fill themselves with the Christ-force, first inwardly, then ever more outwardly. The future will bring not only understanding of this force, but people will be able to fill themselves with it. What the acceptance of Christ will mean for a human evolution on earth I have endeavoured to show you in the ‘seer-nature’ of Theodora in the Rosicrucian Mystery Play. She must be regarded as one who had developed the power of seeing into the near future, of seeing how we are advancing towards a time, not far distant, when at first a few, and then gradually more and more, will be able to see the form of Christ; not solely as the result of spiritual training but as a natural development of our present stage of evolution. They will perceive Him, not in the physical, but in the etheric world—and in a remoter future they will behold Him in yet another form. Once it was possible for people dwelling on the physical plane to see Him in His physical form; this had to be experienced once.

The Christ-impulse would, however, fail of its mission if it were not always active and evolving. We are approaching a time when man will be able to behold the Christ with his higher powers—this should be regarded as a message. It will happen that before the expiration of the twentieth century a limited number of people will become ‘Theodoras,’ which means that their eyes will be opened spiritually, and they will experience what Paul experienced before Damascus. Paul's vision was possible because he was ‘born out of due time,’ he was a premature birth. People like Paul have no need of Gospel or record in order to know Christ. Christ will appear to them in the etheric clouds, and they will know Him from inner experience as He is.

This is a kind of Second Coming of the Christ, but in an etheric garment, the garment in which He revealed Himself to Paul as a shadowing forth of what was to come. It is our task to emphasize most particularly that the very nature of the Christ-Event carries with it the implication that He Who came in a physical body as Christ Jesus at the beginning of our era, would appear again before its close; this time clothed in an etheric garment as he appeared to Paul on the way to Damascus. When by exalting his nature man acquires ever higher capacities, he will come to know the fulness of the nature of Christ. A second coming of Christ in a physical body would mean that no progress had been made since His first coming, that this had failed to bring about the development of higher powers in man. For the result of the Christ-Event is the development in man of these higher powers, and with these new powers Christ can be seen in the spiritual world whence His powers come.

Having an understanding of the historical struggle of our time it is our duty to speak of this fact, just as the great Essene teacher, Jesus ben Pandira, spoke prophetically of the Christ as ‘the Lion Who was to come forth from the line of David,’ thus referring to the Sun-Force that was to stream from the constellation of Leo. Could humanity but have the good fortune (I desire to give this only as an indication) of seeing the reincarnation in our time of that Jesus ben Pandira who was inspired by the great Bodhisattva destined to be the Maitreya Buddha, he would recognize as his most important mission this teaching concerning the etheric Christ, the Christ Who would appear in etheric clouds, and he would impress on his hearers the fact that once and once only could the Christ appear in a physical body. Let us suppose that this Jesus—the son of Pandira—who was stoned to death in Palestine a hundred years before our era were to be reincarnated in our time and that he announced the coming of Christ; he would not tell of His coming in a physical body but in an etheric garment, similar to that seen by Paul. By teaching this fact, Jesus ben Pandira would be recognized for what he was. The other most essential thing that we shall have to understand from him who will one day be the Maitreya Buddha is what might be called the new Essene teaching. We shall learn from him how Christ will appear in our time, and he would especially warn us against false conceptions concerning this rebirth of the Essene teaching. There is one sure sign by which we would be able to recognize Jesus hen Pandira were he to be born again in our day. He would not declare himself to be the Christ. Anyone who in our day declared his power to be the same as that which abode in Jesus of Nazareth would, by this very assertion, stamp himself as a false representative of that forerunner of Christ, who lived a hundred years before His day in Palestine. By such a declaration he would reveal himself as a false prophet. The danger here is very great. In our time men fluctuate between two extremes. On one hand, it is vigorously asserted of the modern man that he is incapable of recognizing the spiritual forces operating in humanity. We hear it constantly said by the man in the street that our generation is lacking in the gift or in the power to recognize any original spiritual force, even were it to manifest itself. That is one ugly fact of our age, though unfortunately true, that the reincarnation of mighty individuals might take place in it, yet be unrecognized, or passed by with indifference. And there is another fact no less sinister, common to our age and to many others. While spiritual individuals are unappreciated and unrecognized, others are exalted to the skies. There is the liveliest tendency to deify individuals. On every hand we find communities each with its special Messiah. Everywhere the need for deification is felt. This has always been the case; it emerges again and again in the course of centuries.

Maimonides tells of a false Christ who appeared in France in 1137, who had numerous followers and was condemned to death by public authority. He also relates how forty years earlier a man appeared at Cordova and proclaimed himself to be the Christ. Again, twenty-five years earlier, at the beginning of the twelfth century, a false Messiah appeared at Fez in Morocco, who hinted at yet a greater one. Finally about 1147 in Persia there was one who did not proclaim himself to be the Christ, but taught of a Christ. But the worst appearance of all was one I have already mentioned, that of Shabbathai Zewi in 1666 at Smyrna. He declared himself to be the reincarnation of the Christ. We can most clearly observe in him and in the effect he had on his environment, the nature of a false Messiah. His was no narrow movement; news of the appearance of a new Christ spread, and people travelled from all parts of Europe to see him; from Spain, France, and Italy; from Poland, Hungary and Southern Russia, from Northern Africa, and Central Asia. It was a great world movement, and created a great sensation, and it would have boded ill for anyone who ventured to deny that Shabbathai Zewi was the Christ. Such a denial before Shabbathai Zewi betrayed himself and was exposed, would have brought the doubter up against a dogma held by a very great number of people.

This is the other ugly fact that constantly makes its appearance, perhaps not in Christian circles, but certainly in others. A need is felt to allow Messiahs to appear in earthly form. In Christian countries this happens for the most part in small circles, but in them ‘Christs’ are to be found. What mainly concerns us is: that through Spiritual Science, through scientific explanations, and a clear understanding of the facts revealed by occult means, it is possible to avoid both kinds of error. Real understanding of Spiritual Science prevents such errors, and makes it possible to understand in some small way the most profound historical facts of modern times. It enables us, when we enter more deeply into spiritual life, to accept what resembles a kind of revival of the Essene teaching which first foretold the coming of Christ, through the mouth of Jesus ben Pandira, as an event of the physical world.

If the Essene teaching is to be revived in our day, if we strive to live according to the living spirit of a new Bodhisattva, and not in the tradition of an ancient one, we must make ourselves receptive to the inspiration of that Bodhisattva who will one day appear as the Maitreya Buddha. This Bodhisattva will inspire us and draw our attention to the time drawing near when the Christ will appear in a new form in an etheric body. He will bless, and endow with light, those who through the new Essene wisdom are developing new forces in preparation for His return in etheric raiment.

We are now speaking entirely in the sense of that inspiring Bodhisattva who is to be the Maitreya Buddha; we know therefore that we are not speaking in accordance with any religious confession. We are not speaking of a return of Christ that will be perceptible on the physical plane. It is a matter of indifference to us that we are obliged to differ from such a teaching; we know, however, that our teaching is true. We have no prejudice in favour of any form of Oriental religious teaching, but live only for the truth, and we declare the manner of the future coming of the Christ to be in the form we have learned from the inspiration of the Bodhisattva himself.

At the beginning of this lecture Dr. Steiner emphasised that those relatively new to the study of Spiritual Science would find many things difficult to understand. He added that unless the necessary efforts were made by these recent Members to master the elementary principles of Spiritual Science, erroneous ideas would be inevitable.

My book Christianity as Mystical Fact will have made it clear to all of you that if the Gospels are to be rightly understood, they must be regarded as treatises of Initiation. This means that in essence they are adaptations of rites and rituals of Initiation. Scripts of this nature indicated the path along which the candidate was led step by step to the higher worlds, how he must undergo certain experiences and awaken forces slumbering in his soul, how each higher stage was related to the one below, until at the stage of Initiation itself the spiritual world penetrated into his soul and revealed its mysteries. At this stage he gazed into the spiritual worlds and a vista of the Beings of the Hierarchies lay open before him. The content of these Initiation-scripts, then, was a description of the experiences which every candidate for Initiation had to undergo.

In pre-Christian times many human beings were initiated in the different centres of the Mysteries. Generally speaking the process was the same, although there were variations in details. The candidates were led stage by stage to the point where they were able to gaze into the spiritual world and the Beings of the Hierarchies were before them as spiritual—not physical—realities. That is what happened in pre-Christian times. But what did Christianity, what did the Christ Impulse signify for those who had been initiated in the ancient Mysteries? It signified that a Being, known in the physical world as Jesus of Nazareth, had revealed the secrets of the spiritual world in a new way, not in the way that had been customary in the pre-Christian Mysteries. A man who had been initiated according to the ancient rites was able to speak to others about the secrets of the spiritual worlds. But the Christ Event meant that something had come to pass whereby without having traversed the usual paths, Jesus of Nazareth was able to speak of these secrets through what happened at the Baptism in Jordan, when the Christ Being entered into him. From the moment when in an event of supreme historical significance, Jesus of Nazareth was thus initiated, the Christ Spirit spoke to those around Him of the secrets of the spiritual worlds. Christ made manifest on the physical plane, for all the world to see, something that in former times could be attained only in the secrecy of the Mysteries by those who were to be initiated: they could then go forth and speak to their fellow-men of the secrets of the spiritual worlds. We can imagine ourselves looking into sanctuaries of the ancient Mysteries and seeing how the aspirants were initiated by the Hierophants and were then able to look into the spiritual worlds and go forth to teach of them. All the rites of Initiation took place in the deepest secrecy of the temples; and outside the Mysteries there was no possibility of speaking at first hand about the spiritual worlds. But now, what had been enacted time and time again in the secrecy of the Mysteries was brought into the open in Palestine, presented there as an historical event, as the story of Jesus of Nazareth, which culminated in an Initiation of supreme significance in world-history. This was the Mystery of Golgotha. The supreme Mystery enacted as an historic fact before the eyes of all the world—this is how we must picture the connection of the Mystery of Golgotha with the Mysteries of pre-Christian times.

Now the directives for Initiation, although concerned in essentials with the same stages, differed in details among the peoples living in different parts of the Earth and these directives were adapted to the nature of the individuals living in different places at different times. Let us think of the soul of one of those generally called the Evangelists who participated in the writing of our Gospels. From their own occult training such men had some knowledge of the directives for Initiation among various peoples and in various Mysteries. They knew what experiences a man must undergo before he could proclaim the secrets of the spiritual worlds and of the Hierarchies. And now, through the events in Palestine and the Mystery of Golgotha, they had been made aware that what could previously be witnessed only by those who had attained Initiation in the Mysteries, had taken place openly on the stage of world-history and would enter more and more deeply into the hearts and souls of all men.

The Evangelists were not biographers in our sense of the word. They did not include in their writings details of no significance to the world which it is quite unnecessary for anyone to know. They were not the kind of biographers who ferret out every detail of a man's private affairs. They described the life of Christ by saying that in Jesus of Nazareth, in whom the Christ was present, something happened which had been witnessed again and again in the Mysteries but never as an historic event, concentrated into a few years. It was now an historic reality, yet it was a repetition of the temple-rituals.—The life of Jesus could therefore have been described by specifying the stages passed through in other circumstances during the process of Initiation.

The directives for Initiation in the ancient Mysteries are found again in the Gospels and indications are given there of the reason why what had formerly taken place in the deep secrecy of the temples had now been transferred to the great arena of world-history. And it is the writer of St. Mark's Gospel who, at the outset, states why he is in a position to write of an historic event which in fact fulfils a rule of Initiation though enacted on an infinitely greater scale. From the beginning he speaks of how humanity has developed in such a way that this great event might come to pass and Initiation might be transferred from the secrecy of the temple-sanctuaries to the arena of history. He proclaims that this is connected with an event foretold by the Hebrew prophets. For the Mystery of Golgotha had been foreseen and foretold by the true Initiates, among whom the Hebrew prophets may, in a certain sense, be included.

If we try to penetrate into the soul of a man such as the prophet Isaiah, the meaning of the words at the beginning of St. Mark's Gospel is approximately this: that a time will come when the souls of men will not be as they are at present. This time is already now being prepared for.—This was Isaiah's view in his own day. What did he really mean? The deeply impressive words of this prophet with which St. Mark's Gospel begins, are, as you know, usually rendered:

‘Behold, I send my messenger before thy face which shall prepare thy way before thee. The voice of one crying in the wilderness. Prepare ye the way of the Lord, make his paths straight.'¹

In these words the prophet Isaiah points to the greatest event in all world-history—the Mystery of Golgotha in Palestine. You know what trouble we have had when studying the other Gospels to make the most important passages to some extent intelligible in translation. What really matters is to render the turns of phrases in a way that will convey the profound meaning of the original language. The words should not merely lend themselves to theoretical interpretation but be able to arouse feelings similar to those aroused in men who understood the inherent character of the language in current use. Language at that time was not as abstract, dry and prosaic as it has now become. Its character as the means of verbal expression was such that in addition to the usual meaning of the words spoken the hearer was always aware of a richer significance and fullness of content and knew precisely what that content indicated. At that time a whole world of meaning was heard in the words. The ancient Hebrew language was particularly rich in this respect, even when the picture used was drawn from the realm of the senses. Phrases such as ‘prepare the way’ or ‘make his paths straight’ are pictures derived entirely from the sense-world—as if a way, or a path, were being prepared with spades and shovels. But it was a peculiar feature of Hebrew—a language of outstanding grandeur among the others—that behind these expressions which were applied to outer things, spiritual worlds could be apprehended with great exactness. Fanciful interpretations were unheard of and the procedure was unlike that adopted by our modern scholars when they read all sorts of implications into the works of poets. Arbitrary interpolations were quite impossible. This was partly because in the ancient Hebrew language the vowels were not marked in the script, and by varying them, world-secrets could be revealed in the sounds themselves. In those days men had a true feeling for all this.

In Greek—the language of the Gospel texts—this was no longer the case to the same extent. All the same, far better renderings than those produced by most translators of the Gospels would have been possible, even without occult knowledge. What has happened is that for the most part one translator has just copied another without any searching philological study of the passages in the Greek texts. Later on I will give you definite examples of errors that have been made. I do not want to interrupt our study to-day and will try, not on a philological basis but with the help of knowledge derived from spiritual-scientific investigations, to clarify the most significant passage occurring at the beginning of the Gospel of St. Mark. The following is a prophecy of Isaiah, showing what the event of Palestine was to mean.

The Greek text is as follows:

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(Idou egō apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou emprosthen sou,
Phōnē boōntos en tē erēmō: Hetoimasate tēn hodon Kyriou, eutheiās poieite tās tribous autou.)²

It is essential to realise from the beginning that the word Angelos (‘angel’ or ‘messenger’) was used in those ancient times only in the sense in which we use it when, in speaking of the Hierarchies, we are referring to the Beings of the hierarchical rank immediately above man. When the words τόѵ ἂγγελόѵ occur, we must realise that a Being of this rank is meant; otherwise the whole sense of the passage will be lost. Spiritual Science alone can provide the basis for understanding such a passage. But once understood it can be a foundation for what occultism has to say about the Christ-event. What is the fundamental significance of the Christ Impulse? We have expressed it as follows.—Through the Christ Impulse the human soul became conscious for the first time that an Ego, an ‘I’, was to find a place within it, a self-conscious ‘I’ through which in the further course of Earth-evolution there must be revealed all the secrets formerly revealed by the astral body through natural clairvoyance.

In the epoch of post-Atlantean culture preceding our own, men were still endowed, to some extent, with faculties of clairvoyance which enabled them to see into the spiritual world. In certain abnormal conditions of soul the secrets of the spiritual world streamed into them and they were able to gaze into the realms of the Hierarchies. Vision of the Hierarchy of the Angels persisted the longest and was the most frequent. The Angels were known as Beings belonging to the rank immediately above man. In the times of ancient clairvoyance men were not aware that they themselves possessed a faculty capable of leading them into the spiritual worlds; they regarded this possibility as a grace vouchsafed to them from without, as the implanting of spiritual powers in their souls. Hence the Prophets could point to the future, saying: “The time will come when man will be conscious of his ‘I’ and know that it is by the self-conscious ‘I’ that the secrets of the spiritual worlds will be unveiled. Man will be able to say: I penetrate into the secrets of the spiritual world through the power of the ‘I’ within me.”

But preparation was necessary before this stage could be reached. As the lowest rank of the Hierarchies, man had to be prepared by being sent an example of what he must become. The ‘Messenger’ or ‘Angel’ was to proclaim to man that he was to become an ‘I’ in the full sense of the word. And whereas the mission of earlier Angels had been to reveal the spiritual world, it was now the mission of a particular Angel to carry the revelations to a further stage, to make known to man that he was to enter into full possession of the Ego, the ‘I’. The earlier revelations were of a different character, not intended for a self-conscious ‘I’.

Isaiah proclaimed that the time of the mystery of the ‘I’ was to come and that from the host of the Angels one would be deputed to announce this.—Only in this sense can we understand what is meant when it is said that the Angel, the Messenger, was ‘sent before’—that is to say, sent before man who was to become a self-conscious ‘I’. The one who had been ‘sent before’ was to come as a Being of the Hierarchy of Angels. No Angel had yet spoken to man as a self-conscious ‘I’. So this messenger of whom the prophet Isaiah speaks is to make men aware that they must prepare to make a place in their souls for the ‘I’, the fully independent ‘I’. This passage therefore draws attention to a great revolution in the development of the human soul: whereas hitherto men had always to go out of their bodies in order to reach the spiritual world, henceforward they would be able to remain within their own ‘I’ and draw forth from the ‘I’ itself the secrets of that world.

Let us compare a soul of remote antiquity with a soul living near the time of Christ. When a man of very early pre-Christian centuries strove to rise into the higher worlds he could not retain even the degree of self-consciousness so far developed. He was obliged to discard all consciousness of self and be transported into the world of the Hierarchies, the world of pure spirituality. His consciousness was entirely suppressed.—Such were the conditions in the early pre-Christian era.

What, then, was the situation of a man living in times when in order to enter the spiritual world it was no longer necessary for self-consciousness to be suppressed but when the stage had been reached for the development of the ‘I’? Even in the Atlantean epoch the ‘I’ was already present—in a certain sense; but complete assurance that the greatest secrets and mysteries could flow from the ‘I’ itself was brought by the Christ Impulse. That is why a man who had achieved the old type of Initiation felt that if he desired to penetrate into the spiritual world and receive its revelations, he must suppress a certain part of his soul and make other parts of it particularly active. The part of his inner being that was gradually to grow into the ‘I’ had to be suppressed, darkened, to become a desolate waste in the soul. On the other hand the astral body—the body which could make a certain degree of clairvoyance possible—must be fired into activity. And then the old clairvoyant visions lit up within it.

I said that the ‘I’ was in a certain sense already present, but could not be used to investigate the secrets of the spiritual world. The ‘I’ had to be suppressed, the astral body fired into activity. But more and more it became impossible to quicken the impulses in the astral body. In olden times one of man's most elementary powers was that he was able to suppress the ‘I’ and kindle the astral body into activity; the secrets of the spiritual world then streamed into him. But progress in evolution was actually achieved just because the astral body became more and more incapable of receiving the secrets of the spiritual world. Man was obliged to admit to himself that his astral body was becoming more and more incapable of attaining what human beings had once been able to attain with the old faculty of clairvoyance, and the ‘I’ within him was not strong enough yet to achieve anything itself.

It was the best clairvoyants who were the most strongly aware of something barren, something desolate in the soul. This was the ‘I’, to which no impulse had yet been given. They were aware, too, how impossible it was to reach the spiritual world through the ‘I’. This will give you an idea of the feelings and mood of a man living in the period just before the coming of Christ. Such a man was bound to say to himself that he could no longer unfold in his astral body the powers it once possessed: but as yet he had no alternative impulse, so that there was something barren in his soul, something that could not rise into the spiritual world.

When the time for the Christ Impulse was drawing near, certain methods of training were adopted with the object of acquainting men with that province of the soul which could not yet be filled with the spirit. An individual who aspired to gain entry into the higher worlds was told that he could not rise into those worlds in his astral body, that he must withdraw into that province within him where he would feel as though he had no contact at all with the external world.

This was the mood of soul in an aspirant for Initiation at the time of the Christ Impulse. He said to himself: I must abandon all hope of reaching the spiritual world through the powers of my astral body; the time for that is past and the ‘I’ is still not ready. But from something within me that is trying to emerge and to penetrate into the spiritual world, I can surmise—no more than surmise—that it is striving with might and main to receive the spiritual impulse.

This experience, known in those days to every seeker for the light of the spirit, was called ‘the way into the solitude of the soul’, or also, ‘the way into the solitude’. The messenger who was to prepare for the Christ-event had therefore to describe the way into the solitude to those who wished to hear about the approaching Impulse. He had himself to know the depths of solitude, to preach from actual experience of the solitude of the soul.

In your study of St. Mark's Gospel you will come to realise more and more clearly that certain lofty spiritual Beings through whom matters of vital importance in human evolution are to take place, look for their instruments in suitable beings of flesh and blood and then descend to live in the soul incarnated in such a body. The messenger of whom Isaiah spoke—who must not be thought of as a man in the ordinary sense—took possession of the soul of the reincarnated Elias—John the Baptist—lived in him and was destined to proclaim to men that the Christ Impulse was at hand.

Where, then, did the voice of this messenger resound? It resounded in what I have just described to you as. ‘the solitude of the soul’. In St. Mark's Gospel we read: ‘Hear the cry in the solitude of the soul’. ὲν τῇ ὲpήμω (tē erēmō) must not be translated as if the image of a ‘wilderness’ were meant in an external sense. ὲν τῇ ὲpήμω really means: in the solitude. The imagery used helps us to glimpse the spiritual world.

We shall have a truer understanding of this expression if we devote a little study to the meaning conveyed by another word, Kyrios, or Lord, as in the usual rendering of this passage. ‘Prepare ye the way of the Lord.’ The actual meaning is still discernible in the Greek but can be confirmed by comparison with ancient tradition. In the language of those early times the meaning of a word such as this was not as abstract and shallow as it is to-day. In the age of materialism men have become superficial in their attitude to language and no longer feel as they once did, that words are the bodies of soul-beings, soul-realities, that a whole world lives in the words. The most that can be done to-day is to try to revive something of this feeling, as I have attempted to do in the Mystery Play, The Portal of Initiation.

What men felt when they uttered the word Kyrios in circumstances such as those indicated, was that it was an image, a picture, of happenings in the inner life of the soul. They felt the ‘I’ rising upwards from the depths towards the surface of the soul as the appearance of a Lord and Master, the Director and Ruler of the soul-forces. Nowadays we speak of thinking, feeling and willing as servants of the soul. But within the soul there is a Lord, a Kyrios: the ‘I’ or Ego. In olden times man could not say: ‘I think’. He said: ‘It thinks’—or, ‘it feels, it wills in me.’

At the time when the Lord of the soul-forces, the ‘I’, appeared as Ruler, the result of this crucial change in the evolution of humanity was that man now said: ‘I think, I feel, I will.’ Hitherto the soul had lived in a certain subconscious state, the captive as it were of its own forces. Now, the Lord of those forces, the ‘I’, was at hand. This passage in St. Mark's Gospel does not refer to any personality or being but to the emergence of the ‘I’ as the Lord in the whole structure of the soul. ‘The Lord within the soul is at hand.’

This was also made known in the temples where preparation was in train for what was now to take place in mankind. In a mood of holy awe and reverence it was affirmed: Hitherto the soul has had within it only the forces of thinking, feeling and willing—they are its servants: but now the Lord, the Kyrios, is drawing near.—This mighty process will continue to unfold until the end of the Earth-period and its power will constantly increase. The impulse is given by Christ and His life marks the supreme moment in earthly time. The hour on the cosmic clock indicates the point when the ‘I’ becomes more and more powerful as Lord of the soul-forces. The goal will be attained when the Earth dies in the Cosmos and man rises to higher stages of existence.

Only if you are able to feel what this means can you have an idea of what was prophesied by Isaiah and repeated by John the Baptist. Both of them wished to call attention to the crucial event in the evolution of the human soul. But the word εὐθεἱαç (eutheiās) must not be translated ‘straight’, as is usual; the right rendering is ‘open’—that is to say, not only ‘straight’ but ‘open’, meaning that the paths along which the Kyrios comes to the human soul are clear. But man must himself do something to enable the Kyrios to take hold of the soul. The way must be made free, must be made open. In short, if the passage is to be translated at all intelligibly and at the same time kept fairly close to the conventional version, it would run somewhat as follows:

‘Mark well!’—‘behold’ is not really correct—‘I send my angel before the ‘I’ in you; he will prepare the way. Hear the cry in the solitude of the soul’—the cry for the Lord of the soul. (The word ‘soul’ is not actually used but was intuitively understood.) ‘Prepare the way of the Lord of the soul; labour to make the path open for him.’

These sentences give an approximate idea of what can be felt in the words of Isaiah. The Angel in the soul of John the Baptist used them once again.

What made this possible? To answer this question we shall have to give some thought to the nature of John the Baptist's own Initiation and to its effect in his soul.

You know from earlier lectures³ that a man can be initiated either by descending into the depths of his own soul or by being prepared in such a way that his soul passes out of the body and its forces pour into the Macrocosm. Among different peoples these two paths were adopted in very diverse forms. When a man wished to pour his soul into the Macrocosm, the twelve stages to be passed were symbolised, so to speak, by the twelve signs of the Zodiac. The souls flowed out in particular directions, to particular regions of the Macrocosm. Generally speaking, a very great deal was achieved, especially for the realisation of some particular purpose in world-evolution, when a soul had developed so far that it could receive all the forces originating from the cosmic secrets of a particular zodiacal constellation. The practice in all the ancient rites of Initiation was that a candidate should be initiated into the secrets of the Macrocosm in such a way that his soul flowed out in the direction, let us say, of Capricorn, or in the case of other candidates, in the directions of Cancer, Libra, Virgo, and so on. I have said repeatedly that there are twelve different possibilities of passing out into the Macrocosm, directions indicated symbolically by the twelve constellations of the Zodiac. If a candidate was unable at once to attain the highest Initiation, the Sun Initiation, but could achieve a partial Initiation only, his soul was directed to the secrets connected with one particular constellation. But his vision must become independent of everything material. This meant that either in the rites of the Mysteries or, as in the case of John the Baptist, by grace from above, the candidate's gaze was guided to a constellation when the Earth lay between him and the constellation—that is to say, by night. Physical eyes see the physical constellation only. But when vision can penetrate through the material Earth—which means that the constellation is masked by the material Earth—then what is seen is not the physical but the spiritual reality, that is to say, the secrets which the constellation expresses.

The vision of John the Baptist was trained in such a way that at night he could look through the material Earth into the constellation of Aquarius. When the Angel took possession of his soul he had attained the Aquarius Initiation. Thus John the Baptist was able to place all his faculties and all he knew and felt at the disposal of the Angel, in order that through the Angel the secrets connected with the Aquarius Initiation might be proclaimed and the announcement made of the coming of the ‘I’, the χὐριοç, the Lord of the soul-forces.

At the same time, however, the Baptist proclaimed that the time had come when this Aquarius Initiation must be replaced by another, which would make fully intelligible the approaching rulership of the ‘I’. Therefore he said to his intimate disciples: I am one who is able to place at the disposal of my Angel all the forces coming from the Aquarius Initiation: but after me must come one whose forces are derived from an even higher source.

If you follow the course of the Sun in the daytime from the constellation of Aries, through Taurus, Gemini and so on, to Virgo, you must follow its progress at night from Libra on to Aquarius and Pisces. This is the direction of the spiritual Sun. John had attained the Aquarius Initiation and announced that He who was to come after him would possess the powers of the Pisces Initiation—the Initiation that followed his own and was regarded as the higher. Hence John the Baptist declared to his disciples: Through the Aquarius Initiation I can place at the disposal of my Angel only those powers which enable him to proclaim the coming of the χὐριοç the Lord; but there will come One who has the powers symbolised by the Pisces Initiation; and into him the Christ Himself will enter!

With these words John the Baptist pointed to Jesus of Nazareth; and for this reason, tradition assigned to Christ Jesus the symbol of Pisces, the Fishes. Moreover because every outer event is a symbol for inner happenings, fishermen were assigned as helpers of the Pisces Initiate. All these happenings are external, historical events and at the same time profoundly symbolic of the spiritual secrets.

John proclaimed: A higher form of Initiation will be vouchsafed to mankind! He himself could give only the Initiation that comes from Aquarius and he called himself an Aquarian, a Water-man. We must realise more and more clearly that astronomical and cosmic secrets are connected with the images used to express the secrets of Man. John said: ‘I have baptised you with water!’ Baptism with water lay within the power of those who had received from heaven the Initiation of Aquarius. The spiritual Sun progresses from Aquarius to Pisces (representing the progress from John the Baptist to Jesus of Nazareth) and when a being appeared in the world who had attained the Initiation of the Fishes and was therefore able to receive the spiritual impulse which must be the instrument of the Pisces Initiation—it was then possible for him to baptise, not only as John had baptised, with water, but in the higher sense described by John as ‘baptism with the Holy Ghost’.

In this lecture I have put a twofold conception before you. First: the words at the beginning of St. Mark's Gospel indicate processes in the historical evolution of humanity and speak of a higher Power—an Angel who speaks through the body of John the Baptist. Second: the passages in question relate to happenings in the heavens—the progress of the spiritual Sun from the constellation of Aquarius to the constellation of Pisces. Every line of St. Mark's Gospel contains something that can be read rightly only if in following the words we always have in mind both a human and a cosmic-astronomical meaning, and when we realise that there lives in man something that in its true significance can be found only in the heavens.

We must grasp the connection between the secrets of the Macrocosm and the secrets of human nature more exactly than is usual. At the end of this lecture I can do no more than hint at what lies behind this and I have only wished to give certain hints of these things. In studying St. Mark's Gospel we shall have to plumb depths of wisdom about which you will have to ponder for a very long time if hints are to lead to anything more. I will try to make clear to you in the following way how this Gospel should be read.

A rainbow appears to a child as something real in the sky and until it is explained to him, he thinks that he can touch and take hold of it with his hands. Later on he learns that a rainbow appears only when there is a certain combination of rain and sunshine; when the conditions of rain and sunshine change, the rainbow disappears. The rainbow is therefore not a reality in itself but only a mirage, an illusion; a combination of rain and sunshine is the reality.

Once we make a little progress on the path of occult knowledge we are likely to have an experience which will remind us of the sort of thing I have said about the rainbow, namely that ultimately there is in the external world no solid reality but only appearances which are sustained by factors outside themselves.—And do you know what this chimera is? It is man himself! Man himself is also such an appearance. If you take him as you see him with your physical senses as being reality, you are much mistaken. You are in fact surrendering to maya, to the great ‘non-being’. The word ‘maya’ is derived from mahat aya—mahat = great; ya = being; a = non, negation; hence maya = the great non-being.

On the path of occult development a man reaches the point where he begins to think of himself as something like the rainbow. He is a chimera, like everything that comes before his physical senses. Even the Sun seen as a physical globe is a chimera. When physical science describes it as a globe of gas in cosmic space, that is good enough for practical purposes; but anyone who takes the globe of gas to be a reality is becoming a victim of maya, of illusion, of non-being. The truth is that the Sun is a meeting-place for Hierarchies of spiritual Beings, whose deeds come to expression in the warmth and light streaming from the Sun. The warmth and light themselves are an illusion; our other perceptions are also illusions. Normally we picture ourselves as having a heart in our breast; but that heart is nothing more than an appearance. What we see as a heart is rather like the rings we see around street lamps when we go out in the evening in an autumn mist; the rings are not really there but are the result of definite conditions. This is also true of the human heart. Imagine that this circle represents the vault of heaven and imagine various kinds of forces streaming in from different directions of the heavens and meeting at a particular point of intersection. In ultimate reality, where we think our heart is there is nothing but these heavenly forces that stream in and intersect. If you can somehow ‘think away’ everything except those instreaming forces, then the point of intersection actually is your heart. The same sort of thing is true of our other organs which are in reality only the outcome of intersecting cosmic forces.

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Look at it from another point of view. When you move from one place to another you probably think that it is some impulse inside yourself that makes you move. If you do, then you are falling a victim to what we have called maya. The real fact is that there are forces streaming in from the Macrocosm which intersect, and thus evoke an illusion about the direction in which you are walking and the forces which make you walk. Down on Earth all that you really experience is the intersection of cosmic forces. If we want to get at the truth we have to find out what is going on in the Macrocosm and what the upper and lower cosmic forces are doing. Those forces create the effect of making us think we have a heart or a liver and talk as if we were going from place to place. If we want to express all this in terms of actual reality we should have to describe the movements of cosmic forces.

If we want to give an adequate description of the reality of the Baptism administered by John the Baptist, we should have to refer to what the cosmic forces—those symbolised in Aquarius—were requiring him to do. The ultimate decision had been taken in the great World Lodge and in consequence the necessary forces were sent into John. We must therefore read in the cosmic language accounts of what happened at a particular place on Earth. The writer of St. Mark's Gospel read in the heavens the processes corresponding to the events in Palestine. It is cosmic-astronomical events which he is describing, and so he says: Look at things in this way: here you have a wall on which you can see shadows playing, and if you want to know what ‘causes’ the shadows you must look upward to what is casting those shadows. I am giving you an account of what happened at the Jordan, but those happenings are really the means by which others are reflected on Earth. These things that I am describing come about through the interplay of macrocosmic forces active in the heavens.

The writer of this Gospel is therefore describing cosmic forces, phenomena and happenings in the heavens. And what he describes is the expression, the projection, the shadow-image cast by the happenings in the Macrocosm upon the little area of Palestine on the Earth. Only if we are quite clear about this will any real understanding of the greatness and significance of the Gospel of St. Mark be possible. We had first to form an idea of its contents and to understand what is said at the beginning, namely this: The prophet Isaiah foretold that the Lord of the soul-forces will come to men and that the ‘messenger’ will live in John the Baptist; he will prepare men for the approach of the Lord of the soul-forces.

This messenger had to take up his dwelling in the body of a man who had passed through the Aquarius Initiation. John could thus make possible on Earth the work of an individual such as Jesus of Nazareth; Jesus, on His side, had been prepared for the Pisces Initiation and through it was able to receive the Christ into himself.

Events on the Earth are the reflections of cosmic happenings, related to cosmic evolution as the rainbow is related to rain and sunshine. We must study rain and sunshine if we are to describe the true nature of the rainbow. And if we want to understand what lived in the heart of John the Baptist or in the heart of Jesus of Nazareth who became the vehicle of the Christ, we must study cosmic happenings. For the whole Universe was speaking to men in what took place in Palestine and on Golgotha. The Gospel of St. Mark as it stands merely provides the letters for accounts of mighty cosmic happenings. Whoever thinks otherwise is like someone who sees one set of ink-marks here and another there but has no conception of what the word ‘Lord’ signifies. The truth is that what is recounted in this Gospel amounts only to the letters—and moreover even they are an outermost shell. We must rouse ourselves to understand to what the events in Palestine are pointing, as it were in a play of shadows.

Try to grasp what is meant by saying that earthly events are shadows of macrocosmic events and you will then have taken the first step towards a gradual understanding of St. Mark's Gospel—one of the greatest sacred records in the world.

• 1. Dr. Steiner quoted the translation by Carl Weizsacker.
• 2. Translation in the Authorised Version. Mark i, 2-3: ‘Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.’
• 3. See Macrocosm and Microcosm, notably lectures 1 and 3. A course of eleven lectures given in Vienna, March 1910.

It was my task yesterday to show how the special configuration of such mythologies as the Osiris Myth, the Greek mythology—and in a certain sense even the Old Testament teachings to which we will return presently—is connected with changes in the stages of human consciousness. We know of the development of consciousness in mankind, we know that we have to look back to earlier times of man's evolution in which there existed an old clairvoyance, a perceptibility of super-earthly things. It is well to look back at such things for this retrospection gives us orientation. Mankind is again to achieve vision directed to the super-sensible; it is to be achieved on the path of Spiritual Science, through spiritual scientific thinking. The realization of what each one can do, no matter where he stands in the world, can be helped by the will to orientate oneself for what is to come by considering what has been.

In a certain sense things take place in later times in connection with events of earlier times. We look back from our Fifth Post-Atlantean epoch, in the development of which we are standing, to the Fourth Post-Atlantean epoch, the Greco-Latin, and to the Third, the Egyptian; we come then already to the time in which it was natural for men to express in certain mythical pictures and imaginations what they thought and felt about cosmic mysteries. In another connection we have already stated that we in our Fifth Post-Atlantean epoch have to recapitulate in a sort of inverted way what had happened in the Third, the Egypto-Chaldean epoch, so that it emerges again differently. The booklet ‘The Spiritual Guidance of Man and Mankind’, also refers, as you know, to this subject.

Now we saw yesterday that in the time of the Greco-Latin evolution, in the time that begins with the 7th or 8th century before our era, there was a kind of looking back of mankind, and this looking back to other states of consciousness in fact expressed in imaginative myths facts about the ruling spiritual beings, as we described yesterday. Men in the Fourth Epoch knew: when we look around us we see only the physical, on the other we can reflect. You know, moreover, if you have followed attentively what is said in my book The Riddles of Philosophy, that in Grecian times, and even much later, people saw Ideas—as it were—as Goethe still did, and that they could really say: we see them. Entirely abstract thinking has only come about in modern times. But at that time there was indeed a seeing of ideas, a seeing of spiritual realities, a living in spiritual realities.

In the Fourth Post-Atlantean epoch this was no longer so in the full sense, but the people remembered that it had been so earlier. They said—and in fact this represented the truth:—there are, however, Beings in existence, who are not human beings, who live in super-sensible worlds and have still preserved life in the imaginative consciousness. The Greeks saw such Beings in the individuals of the Zeus-circle.

The Egyptians again said to themselves: that age in which men still lived directly with Imaginations was the age when Osiris wandered upon Earth. They meant of course not one Osiris, but it was believed that there had been a time in which men on earth lived in Imaginations. And this type of human soul which was able to live in Imaginations was described by saying: Osiris lived upon earth. Lost and slain had been this life-in-Imaginations. Osiris has been killed by his brother Typhon—that is, by that force of the human soul, which to be sure is still directed to the super-sensible, but will no longer evolve the Imaginative faculties. The ancient clairvoyance exists no more. The forces active in the old clairvoyance are now amidst the dead. Hence Osiris is the Judge of the dead; the human being meets him when he has passed through the portal of death. The figures of Osiris and Isis were brought into connection with the Death-Mystery by those people who set the Osiris myth into the centre of their thought. Moreover, in the details through which the Osiris myth has been elaborated there actually lies all that I have been stating. The point of time has also been specified in which according to the legend, Osiris was killed by Typhon.

And just as we could point to a quite definite heavenly constellation, which the Magi of the East knew as the constellation in which the new cosmic age was to approach (we have pointed out in the Christmas lectures that by a certain constellation of the ‘Virgin’ the Magi of the East knew that they were to bring their offerings to the new World-Saviour) so too have those whose thoughts centred on the Osiris myth looked back to quite definite star-constellations. They have said: Osiris was slain. They meant to say: the old life in the Imaginations vanished when the setting sun in autumn stood in seventeen degrees of Scorpio and in the opposite point of the heavens the full moon rose in Taurus or in the Pleiades. This constellation of the full moon rising in Taurus at a definite point of the year in connection with the Scorpio position of the Sun, this moment of evolution has been given by the followers of Osiris as that in which Osiris has vanished from the earth, that is, in which he was no longer there. These things naturally come about in such a way as to leave legacies behind. There have always been people, stragglers even up to recent centuries with Imaginative clairvoyance, but the point is to show when Imaginative clairvoyance disappeared from earth as a normal faculty of the human soul. And men were aware that in the ages when Imaginative clairvoyance prevailed on earth conditions were quite different from what they were later. And this too was plainly indicated in the Osiris-Isis myth. But it is just this that is so very little understood by those who explain the myth of Isis and Osiris.

It is related, as you know, that when Isis discovered that her spouse, Osiris, had been slain, she departed on a search for the dead body. She found it at last in Byblos in Phoenicia and brought the corpse of Osiris from Phoenicia back to Egypt. A deep wisdom is expressed in such a myth, a wisdom of humanity's physiology. What sort of conditions were there then during the Osiris-time? During the Osiris-time there was not yet such a script as the later script. What prevailed in Egypt during the age of Osiris was a picture-writing and this was considered sacred. And how actually was the picture-script brought about? It was brought about inasmuch as the most important signs were taken, not from animal or earthly forms, but from the star-constellations, in fact from what clairvoyance saw in the star-constellations. If I were to make a comparison from something lately in our minds, I might say: You have heard in the ‘Dream of Olaf &Åsteson’ how he experiences the spirit-snake, the spirit-dog and the spirit-bull; he describes what he feels about them. Imagine to yourselves such pictures, but in a far more perfect form, as signs—such signs then are images of Imaginations. Such signs as the signs of the earliest writing were held to be holy. In such signs was cosmic wisdom contained for ancient times, this cosmic wisdom which in fact was at the same time a heavenly wisdom, inasmuch as men read the cosmic mysteries in the star-script, as the dead alone are able to do now. The gift of possessing a writing which is really a reproduction of Imaginations only belonged to humanity at a certain period of time, and then vanished. And the ancients knew: this imaginative way of writing existed in the age of Osiris. Together with the dying away of the old life of the world in Imaginations, the ancient picture-script disappeared and there arose that which has become the abstract script. This no longer expresses mysteries, but gradually, since it has become abstract, only serves to express the sense world—namely, the ordinary letter-script. Just as Osiris was looked on in those ancient times as the hero, as the divine hero of the Imaginative script, so is Typhon, his brother but his opponent, the hero of the abstract script of letter, developed from it.

This is also indicated profoundly in the Osiris-Isis myth. Over to Phoenicia must Isis go to find the corpse; that means to find the picture-script transformed into the letter-script—to find the corpse of Osiris. The letter-script was ‘found’, invented, as we say, in Phoenicia. From Phoenicia back to Egypt the abstract-script has come, whereas the Egyptians in their old mysteries in the Osiris-time had a picture-writing reflecting Imaginations. Thus the transition from the old concrete conception in the Imaginative-script to the newer concept in the abstract script has also found expression in the Osiris-Isis myth.

All these things lie in the course of mankind's evolution. We are there looking back to an older experience in Imaginations. Real physiological wisdom is, in fact, expressed in the myths. Thinking gradually passed over to abstractions—not immediately to the quite empty abstractions of today but to the somewhat fuller abstractions of about the 6th and 5th-centuries B.C.—in the work of Thales, with whom one generally begins the history of philosophy. (You can read of it in my The Riddles of Philosophy.)

But you can see from this that humanity has to look back to earlier evolutionary periods with quite different conditions of soul. Certain Brotherhoods of modern times know, to be sure, about these entirely different conditions, but they hold that such things should still be kept under lock and key. That is not right for the present day, but it is a little dangerous to talk of these things beyond a certain degree. Up to a certain degree, however, it is not only a case of should, these things must be spoken of today, because the knowledge of ancient conditions of human consciousness helps to give orientation for what is to develop as the new. If we have knowledge of what once existed, that can help us to further the necessary new conditions of evolution, although of an entirely different kind.

Now today you find in boys who develop to the age of puberty a change of voice. It is as we know, the expression in the boys of an organic process, which occurs differently in the female sex, and which apparently makes greater inroads into the human being in the case of the female, since the process reaches more directly into the physical. But that is not true. The influence on boys is just as strong, though it lies in a different sphere, so to say, and though externally it only comes to expression physically in the change of voice.

This reaching maturity by the human being is today—in fact since the times when Osiris was dead for the outer world—almost a physical process. It was not merely a physical process in the ages when Osiris lived, no, it was a soul process. The boy of fourteen or fifteen years—as you know we have already spoken of other experiences at the time of puberty—experienced not only that his voice changed, but that what today only enters, presses into, the region of the voice, extending from the sexual essences of the organism, in those ancient times pressed also into the thoughts, the conceptual world of the young boy. We must deal with such things truthfully; the voice apparatus is simply pervaded with the sexual essences of the organism. Today the voice breaks; in those days the thoughts ‘broke’ too, since it was still the ancient Imaginative time. In those times the young boy before the age of puberty had certain Imaginations; it was a living process and all knew that the child up to nine or ten years of age had Imaginations—Imaginations of spiritual events in the atmosphere. (Today there are still slight remains of this in almost every child of tender age, it is only that people pay no attention to it, or talk the children out of it as being foolish nonsense.) In the air spiritual events are taking place around us all the time. The air is not only what physical science describes, but spiritual events are taking place. These spiritual events, essentially events of the etheric world, were perceived by children in full Imaginations up to the time of puberty. And when puberty entered—not only for the voice, but the life of concepts—the human being felt something in him (it was in fact that which shot up out of the forces which are usually called in physiology the sex forces), felt something in him of which he said: what I saw as a child through the Imaginations in the atmosphere, now comes to life in me again, it is perception, it lives in me. That took place. The man was aware that he had taken something into himself out of the atmosphere. Formerly he had seen it outside; now he felt it within him.

For woman too, in those ancient times, there had been, before puberty, a perception in Imaginations of what was outside in the atmosphere. But after puberty that which in the case of boys merely emerged in the feeling of an alteration in their mental life, in the case of the woman was like an ascent of still more inward Imaginations: it was the human image that the woman perceived within her again and again in Imagination. And then she said to herself: what I now perceive Imaginatively, is the same as I experienced in childhood before puberty, out in cosmic space, as Imaginative pictures. Both sexes, only in different ways, experienced the fact that they actually knew in the soul: in me something is born which cosmic space has fructified in me.

There you have a still more concrete form of the Osiris-Isis-myth: it is universal wisdom in so far as it is won from the atmosphere, but it is in organic connection with man, the deeper layers of the human spirit. You can get an idea of it if you seek it in the following way. You see, men think nowadays in an abstract way, inasmuch as they desire to know through the head what the world contains of laws and so on. In these old times men were clear that in this way, merely through head knowledge, one cannot know, but one knows through the whole human being. One knows what goes on outside in space, goes on etherically, by having perceived it formerly as it were, outside, and then after puberty pictured or felt it inwardly. How do you perceive then today, with the abstract perception that you have? You discover something which you see with the senses; then you think it over afterwards. That happens in rapid succession. With those mysteries, through which man in ancient times penetrated into the laws of the atmosphere present in Imaginations, it was a different matter. As child, up to puberty, he perceived, he only perceived; afterwards he worked this over inwardly. One might say it is only a perceptive process and a thinking process spread out in time; whereas today it is placed at man's own discretion to observe abstractly and to reflect, conceive abstractly. Over the whole life was spread what we now crowd together in a few moments as regards the outer physical world, perceive, conceive. That was something which in his relation to the world man thought of as spread out over the whole of human life between birth and death. To the age of puberty he perceived certain things, afterwards he reflected upon them. Such an age was once in existence.

But now think. People said to themselves: ‘this perceiving and reflecting, this is connected in a certain way with the day, with the rising and setting sun. With the rising sun, one wakes, gets up, begins to perceive and to think; with the setting sun this ceases, since one lies down to sleep.’ Thus people connected perceiving and thinking with the day; and what was spread out over the whole life between birth and death they brought into connection with more widely extended cosmic events in the heavens. Just as it depends on the sun, on the ordinary rising and setting of the sun, that I can perceive and think, so does it depend on greater, more extended star constellations which appear after centuries, after millennia, what man develops in perceiving and thinking of the kind that I have described. And as in those old times people connected the ordinary perception and thinking with the day, with sunrise and sunset—indeed as people do today though they don't think so and even believe they go by the clock—so they connected matters concerning more comprehensive cosmic mysteries with the other star-constellations, with the other events in the heavens.

You see, a deep logic, a deep wisdom lies in these things. With superficialities one cannot get at the facts. But something else too is bound up with it. These ancient peoples—and we could speak of others besides the Egyptians and the Greeks—these ancient peoples knew that the more inward-lying forces of human nature are connected with what come to expression in celestial happenings, in star-constellations. That decadence of man which is expressed in the modern attitude to the sex problem, and that greatest decadence which is expressed in the most modern attitude to sexual problems, of this nothing was yet known to those ancient peoples of the ages of which one must speak when one deals with these things. For them it was something very different when they had the feeling: it is the sexual essences which are suffused into the human being when the voice breaks and therewith the thoughts break too—or when the other appears of which I have spoken. That the divine was then pouring itself forth in man—that was the conviction of the ancients. Hence what is only viewed in a pernicious sense today is found in all old religious rites: the sex-symbols, the so-called sex-symbols, point thus to this connection—we can call it the connection between the atmosphere with its air-events and the human processes of knowledge which take place during the whole human life between birth and death.

‘Through my eye, through my ear’—so said these people—‘I am connected with what is brought by the day. Through the deeper, more inwardly lying forces, I am connected with something quite different, with the secrets of the air, which, however, are only perceived in Imaginative experience.’ And this Imaginative experience in its concrete form I have described for you with reference to these early times.

The Old Testament conception in these matters was different inasmuch as it put doctrine in the place of actual experience. The Egyptian of the Osiris-age, especially of the earlier Osiris-age, said as follows: ‘The true human being only enters me with puberty, for I then take in what formerly I saw in Imaginations. The air transmits to me the true man.’ In the doctrine of the Old Testament this was transformed into the conception: The Elohim or Jahve have breathed into man the living breath (Odem), the air. There the essence was lifted out of the direct living experience and became doctrine, theory. This was necessary, for only so could mankind be led—and that is the meaning of the Old Testament—be led from that living in union with the outer world, which still had an inner connection between the microcosm, man, and the macrocosm, the world, to their further evolution (of which I will speak later). As this connection gradually vanished, it was necessary to fall back on just such a doctrine as that of the Old Testament.

But now there came the time of the death of Osiris—and therewith the time too in which, while one thing became finer, the other thing, as it were, became coarser. How is that to be understood? Well, you can imagine it thus: When we go back into the old Osiris-time, then the human being saw or felt before puberty the Light-Imaginations within the outer air (see sketch)—if I speak for the one sex—

Thus he saw in his environment the Light-Imaginations in the air up to the time of puberty. Afterwards he had the feeling that they had entered into him, and the changes occurred of which we have spoken. For the child the air was everywhere filled with Light phenomena; for the grown man, the matured man, the air was certainly still there, but he knew that as child he had seen something else in it. He knew that the air was at the same time the bearer, the mother, of light. He knew that it was not true that when he looked out into the air there was nothing in it but what was shown physically. Beings live in it which are to be perceived in Imagination.

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These Beings were for the Greeks the Being of the Zeus-circle. Thus man knew that there were Beings in the air. But all this—the fact that human states of consciousness became changed—all this is connected with the fact that even objective things became different in the finer substantiality. Naturally, for the modern clever man it is an outrage if one says such things. I know it is an outrage, but nevertheless it is true: the air has become different. Naturally it has not changed in a way that can be tested by chemical reagents; nevertheless the air has become different. The air has lost the strength to express the Light-Imaginations; the air has—one could say—become coarser. It has actually become different on earth since that ancient time. The air has become coarser. But not only the air, but man himself has become coarser. That which formerly lived spiritually in the essences which permeated the larynx and the rest of the organism, that has also grown coarser. So that in fact if one speaks today of the sexual-essences one speaks of what is different from what one would speak of in ancient times. Everyone in older times knew: ‘The perception of the day is connected with my personality; the other, which I experience from the atmosphere, experience with my whole life, that, however, is connected with mankind as such, that goes beyond the individual man.’ Hence they also sought to fathom the social mysteries under which men live together, through the link which bound them with the macrocosm, they sought for social wisdom through the star-wisdom. But what lived in man as social wisdom bound him in fact to the celestial. This came to expression in the most everyday concepts. A human pair before the death of Osiris would never have felt anything else than that they had received a child from heaven. That was a living consciousness and corresponded also with truth. And this living consciousness could develop because man knew that he received out of the air-filled space what he himself experienced.

Of all this the coarse dregs, so to say, have been left. As in the air the coarse sediment has remained behind of that power of the air that revealed itself to man in Imaginations in earlier ages, so in man himself are the coarse dregs left behind. This had to come about since otherwise men could not have attained freedom and a full consciousness of the ego. But it is the dregs that have remained. In this way, however, all that the ancients meant by the divine, which as you can now readily realize, they connected in a roundabout way with the sexual essences, all this has been coarsened, not only in idea but also in reality. But it is there nevertheless; naturally not only in the one way, but in the other way too. The reproduction of mankind was in those olden times thought to be in direct connection with the micro-macrocosmic bond of mankind, as you have seen, but the whole social life of man on earth was in fact also thought to be in connection with this micro-macrocosmic bond. Numa Pompilus went to the Nymph Egeria to receive information from her as to how he should arrange social conditions in the Roman Kingdom. This, however, means nothing else than that he had let the star wisdom be imparted to him, had let the star-wisdom tell him how social conditions should be organized.

That which men reproduce on earth, and which is connected with successive generations, was to be placed in the service of what the stars have to say. As the individual man directed his life with his ordinary perceiving and thinking, according to the rising and setting of the sun, so the interconnections of mankind which later became ‘States’, were to be placed under the star-constellations as expressions of cosmic relationships.

In our language—and languages often contain memories of old conditions—we still have a remembrance of this connection in the fact that the relation of male and female is described by the word ‘Geschlecht’ (sex) and also the successive generations as ‘Geschlechter’ (races). It is one and the same word: the ‘Geschlecht’—the family, interconnected, blood relations—and then the relation of man and woman. And so is it too in other languages, and it all points to how man sought to find a recognizable connection with the macrocosm for what lay in his nature, in the deeper strata of his being.

These things have become coarsened in the direction we have discussed. Among other things that have remained behind is the attachment in longing and feeling to nationality, the clinging to the national, the chauvinistic impulse for the national; that is the lingering relic of what in older times could be thought of in quite different connections. But only when one looks into such things does one know the truth contained in them. What is expressed by the nationalistic longing? When man develops to excess this national feeling, this sentiment for the nation, what is living in it? Exactly the same as lives in the sexual, in the sexual in one way, in national sentiment in another. It is the sexual human being that lives his life through these two different poles. To be Chauvinistic, is, nothing else really than developing a sort of group-sexuality. One could say that where the sexual essences, in what they have left behind, grip men more, there is present more national Chauvinism; for it is the very force living in reproduction that comes to manifestation too in national sentiment. Hence the battle-cry of the so-called ‘Freedom of the Peoples or of the Nations’ is really only to be understood in its more intimate connections if one said—in a most respectable sense of course—‘The Call for the Re-establishment of the National in the Light of the Sex-Problem’. It is necessary to realize as one of the secrets of the time-impulse, the fact that the sexual problem is proclaimed in quite a special form over the earth today, without people having any idea of how out of their subconsciousness the sexual clothes itself in the words: ‘Freedom of the Peoples.’ And far more than men imagine are sexual impulses present in the catastrophic events of today, far more than men imagine! For the impulses to what is happening today lie, in fact, very, very deep.

Such truths must no longer in our present age be kept under lock and key. Certain Brotherhoods have been able to keep them under lock and key, because in the strictest sense of the word they have excluded women. Although joint work with women can nevertheless lead to all sorts of bad things, as has indeed constantly been shown today, yet the time has come in which right views, general views, on these matters must be spread among humanity. Ideas are nevertheless spread abroad which are impure, foolish, empty, inasmuch as from certain directions, without knowledge of the more intimate connections, all sorts of things are treated today as sexual problems. But you see how what here is pure, genuine, honourable truth comes in contact, on the one hand, with what can be the most impure, lowest way of thinking, as is shown from time to time in the outgrowths of Psycho-Analysis or similar things. You will always find, however, that what on the one hand, rightly understood, is profound truth, needs hardly to be altered at all in words, but only to be permeated with a low-minded type of thought, and it is simply a pernicious, stupid, objectionable conception.

A former age could speak of ‘nations’, when one pictured ‘Nations’ in such a way that one nation had its guardian spirit in Orion, another in another star, and one knew that one's life was ruled from the star-constellations. One then appealed, as it were, to the ordering in the heavens. Today where there is no longer such ordering in the heavens, there is the appeal to the merely national, the Chauvinistic appeal to the merely national, that is to say, an asserting of an impulse, psycho-sexual in the most pronounced sense, a backward luciferic impulse.

If one would see clearly and plainly what is today, one must not shrink from the actual underlying truth. But one can also see from such things why people are so afraid of the truth. Just imagine if, in the outcry on the freedom of nations and so forth that is raised today, people were to hear ‘that comes from sexual impulses!’ One should just imagine that! One should picture for once the crowing cock ... I don't mean any special one, not simply Clemenceau ... one should picture all the declaimers on this theme ... and imagine that they had to realize that what they crow is after all the mating-voice of the cock, however finely it is decked out in national garments.

These are things which mankind must learn to know today, and which they do not want to hear, for, as you know, of things that are black it is asserted that they are white, and of those that are white, that they are black. The point is, that that ancient time of which I have spoken has come now to the fifth Post-Atlantean epoch in which abstraction has gradually developed. There where the boundary lies between the fourth and fifth Post-Atlantean epochs (you can read about this in my book The Riddles of Philosophy), there men strove with all their might over the intellectual value—so to say—of the abstract. Read afterwards in my The Riddles of Philosophy where I speak of the nominalism and realism of the Middle Ages. Abstraction had grown to such a pitch that they asked themselves: When I form a concept, has that any significance for the things outside, or is it only a name in my head? Today people no longer reflect on such things. Of what interest is it to people to know that men have tormented themselves in the Middle Ages, when the abstractive power of thought was felt, what role the so-called universals, the general ideas, play in the world! That one wrestled and strove about what role abstractions play! Nowadays one thinks no more about it; one has already become used to abstractions; one does not strive to get beyond the abstract impulse but, on the contrary, to get thoroughly within it. The conflict over ‘universals’—this ultimately came to the point where it was said: ‘Universals, General Ideas, are at first as certain Ideas in God: those are Universals ante rem; then the Ideas are in the objects: Universals in re; and then the Ideas are in our mind, our soul: post rem—Universals post rem.’ That was an expedient, in order to take up a stand on the question: is a man connected with reality when he thinks, when he only thinks ideas? They still felt something of how in ancient times men had been connected with reality. When they reached maturity they thought over, as it were, what as a child they had formerly perceived; they knew therefore that only then had the true human being entered in. One had to struggle desperately over the Universals, as to whether, when one thinks, there is still something of reality left in one's thought or whether it is entirely divorced from reality and has nothing to do with it. Since that time people have grown accustomed to take the universals, the abstractions, as abstractions, and are more or less completely cut off from reality in their consciousness.

Such a process is taking place continually on a small scale. Think for a moment: words which are the representatives of concepts, are originally in direct connection with what is seen. For instance, a small group of fighting men has one man at the head, they have this one man before them, they call him the foremost, the first, Fürst (Eng: Chief, Prince). There one has it linked directly with what is beheld, later it was set free, it became a word which denoted something without any sort of connection with a direct perception. Just think to how many words this applies! And the next step is that then certain words become privileged, that speech becomes monopolized, becomes the property of the State. Even in language certain things are developing in this direction, are they not? ... Take the simple case that someone has learnt a great deal, has become wise—let us say, without meaning anything foolish by it—he is a learned man. In a certain naive way one would then say: he is a ‘Doctor’. Here we have a connection with fact if we call someone ‘doctor’ who is seen to be learned. For it still has a certain significance when there is documentary evidence held by a Corporation which gives this recognition. But it loses the significance when it is monopolized ... Yet mankind is enthusiastic about such monopolizing nowadays. All possible words are to be monopolized. A man is not supposed merely through his gifts to be an ‘engineer’, but this must also become a recognized title from heaven knows where. And increasingly things are to be loosed from their connections. There you can see the abstraction-process on a small scale, but it is accomplished wholesale with infinite significance. A family has a father. What is the connection between the pater, who is the father of the family and the Pater, who is a priest? This tearing loose of what is contained in the word—I wanted to bring it forward as illustrating the abstraction-process taking place in humanity.

And in the case of ideas it is much more mischievous than in language; people often make use of concepts without having the least idea of their connection with what is perceived. Sometimes people then search for the real observation, become comic, frightfully comic in this search! Only remember how there is a whole literature today about the cross-sign, which is really a universal sign, spread over the world. Most amusing is all the learnedness applied to it! This sign

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is traced back to this

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That was supposed to have been the cross of former times.

Sometimes they then trace that back by saying: only the parts have been left, the swastika and so on. Yes, it is frightfully

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clever what has been written about it, quite immensely clever, the way ‘cleverness’ has been applied to such things. I do not wish at all to go in for detailed criticism. But to know what is true, cleverness is not enough. One ought, of course, to know that the cross-sign means nothing else than that the human being takes his stand, stretches out his arms and then he is the cross. From above downwards goes a stream of existence that binds man with the macrocosm, and through the outstretched hands too. And the Cross is the sign for Man.

And when you find distinguishing marks of the Assyrian kings or of the Egyptian kings, medallions, for instance, then they are medallions with the cross-sign.

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And two other signs (the cross on the medallion is one sign that ancient kings had) were, for instance, these.

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The star in the sign is generally made in such a way that one does not immediately recognize the pentagram in it—or is it even a hexagram;—however, that is not the point.

Specially clever people have said: that is the Sun, that is the Cross, that is the moon, that is the star. But the deeper meaning lies precisely in the fact that it is man, the microcosm, who is compounded of sun and moon. You see from this ordinary cross-sign, how the concept has been separated from the real object. The direct perception is this, the sign is this: man in the form of a cross. People today know so little of how to connect the object with the sign, that, as I have said, an immensely clever literature exists which seeks to find out how this sign is connected with what it wants to express. And so one could write quite clever articles over the most everyday words without discovering how these things, these words, were connected with the realities.

Humanity had to go through the period of abstractions. We know that today we are no longer in the sign of Aries, in which the Sun stood at the beginning of Spring when the transition took place from the old Imaginative time, of which echoes still lingered, to the age of abstractions. We have entered the age of Pisces. A special characteristic of this age is that man receives the force for abstract ideas out of the macrocosm. Man receives this force today from the macrocosm. But in the meantime man does not know how he is to unite the abstract ideas again with reality. They must be united again with reality.

I said at the beginning of the lecture that in this fifth Post-Atlantean epoch there must be a kind of recapitulation of the time in the Egyptian-Chaldean epoch when one looked back to the ancient Osiris-age, when Imaginations were in existence. The reverse, as it were, must take place: man must find the way back again to the Imaginations. One could say in another form: Osiris must become alive again, we must find ways and means to bring Osiris to life. I have spoken very concretely in these studies by saying that we must find forms of experience which are common to the dead and the living. Since Osiris was slain he has been with the dead; he will remain with the dead, but he will have to come again among the living, when there are concerns which are common to the dead and the living for the social life of men.

This brings us to the fact that people must understand something which it is above all necessary for our time to understand: how will Osiris be revivified? How can Osiris come to new life? How does man approach again life and experience in the Imaginative consciousness?

We will speak of this tomorrow—how he is to rise again, and how the resurrection is to be brought about. Tomorrow's considerations shall have then, as their subject, the Imaginative consciousness.

Since we can come together so seldom and would like to include as much as possible in these lectures, it could easily happen that too much is included. Nevertheless, today, from a certain point of view, I would still like to try to characterize for you what could be called the other side of human existence on earth. I would then like to relate that to the significance of a deeper spiritual knowledge of our time.

How much do we finally know about our existence if we use only our senses and the intellect bound up with those senses as our source of knowledge? Ordinary sense-consciousness only allows us to spend the waking part of our existence in full consciousness. The spiritual powers that lead the world did not add the sleeping state to human existence for nothing. From falling asleep to waking up a very great deal happens to the human being. Indeed, most of what the spirit has to effect through human beings in earthly existence is actually achieved during the sleep state.

During the waking state, all that can occur on earth is what we can undertake with ourselves and the things around us. But what higher, spiritual beings undertake with the human soul in human evolution, in order to bring the soul to complete development within earthly existence—this happens during the sleep state. We should not lose sight of the fact that modern initiation knowledge can look closely at the significance of the events that occur when the human being is asleep. Of course, these events occur not only for initiates but for all people; the development of all human beings depends upon them. The initiate can only draw attention to these sleep state events. However, every human being who gives any thought at all to the meaning of earth existence should increasingly feel and sense the significance of what occurs while he sleeps.

Today I would simply like to describe all that plays into the sleeping state of the human being. As you know, when a person falls asleep we characterize what happens externally by saying that the astral body and the I are loosened from the physical and etheric bodies. The I and the astral body are then in the spiritual world; they no longer permeate the physical and etheric bodies as they did in the state between waking and falling asleep. When we look at what happens with human beings in the sleeping state our attention is drawn to the various ways they are connected to the earth during waking. To begin with, we are connected to the earth through our senses—we perceive and know the appearances of the various kingdoms of nature. However, we are also connected with the earth through what we do unconsciously while awake. For example, we breathe—for the most part, unconsciously—and the entire earth, if I may put it this way, plays into the air we breathe. Innumerable substances dispersed in a very fine state are present in the air we breathe. Precisely because they are in this finely dispersed state they have an extraordinarily significant effect when inhaled into the human organism. What enters the human being when he perceives through his senses enters consciously. But a great deal also enters the human being unconsciously when he is awake. And this unconscious element has more substance than what enters through the abstract, ideal state of perceiving and thinking. The world around enters us in a more substantial form through our breathing.

If you would only take into consideration just how dependent the human organism is upon everything that it takes in with the various substances of earthly nourishment, then you would be able to acknowledge that there is much that affects us in our waking state. But this fact is of less interest to us today. We are much more concerned with what is working on the human being in his sleeping state. The point here is this: Just as we see external earthly substances connected with us during our waking state, so too, when we enter the sleeping state, we enter into a certain connection with the entire cosmos.

That is not to say that we should imagine a human being taking on the magnitude of the cosmos every night with his or her astral body—that would be an exaggeration—but we do grow into the cosmos every night. Just as we are connected here on earth during the day with the plants, the minerals, and the air, so too we are connected during the night with the movements of the planets and with the constellations of the fixed stars. From our falling asleep until our waking the sky full of stars becomes our world just as the earth is our world in the waking state.

Now, to begin with, we can distinguish various spheres through which we pass between falling asleep and waking. The first sphere we pass through is that in which the human I and the human astral body—that is, the human soul when asleep—feels itself connected with the movements of the planets. When waking in the morning and, as it were, having slipped into our physical body we can say that we have in us our lungs, our heart, our liver, our brain. Likewise when we enter the sleep state we must say that in the first sphere with which we come into contact after falling asleep—which is also the sphere we are again in contact with just before awakening—in this sphere we have within us the forces of planetary movement.

It is not that we take the entire movements of the planets into ourselves every night. But what we carry within us as an image or copy is a small picture, in which the movements of the planets are actually copied, reflected. And this is different with every human being. We can say that, when falling asleep, every human being experiences the movements of the planets. Everything that goes on as movement “out there” in the space of the universe between the planets is experienced inwardly in a kind of globe of planets in the astral body. That is the human being's first experience after falling asleep.

Do not ask, my dear friends, what this has to do with you. Do not say that you do not perceive this. You may not see it with your eyes nor hear it with your ears. But in the moment you fall asleep, at that moment, that part of your astral body that during waking permeates and is a part of your heart—that part becomes an eye. We see with this organ, which I will call a “heart-eye.” When we enter the sleep state this organ begins to perceive what is happening in the way I have just described. This heart-eye really does perceive what the human being experiences there—even if the perception is, for present-day humanity, very dim and obscure.

What we experience there is perceived by this heart-eye in such a way that, in the time after falling asleep when the physical and etheric bodies are lying there in bed, this heart-eye looks back at us. The I and the astral body look back at the physical and etheric bodies with the heart-eye. What the I and the astral body experience in their body inwardly as a picture of the movements of the planets, radiates back to the heart eye from their own etheric body. The I and the astral body see the mirror image of the planetary movement coming out of their own etheric body.

Upon awakening, because of the way the human being is presently constituted, we immediately forget the dim consciousness provided by our heart-eye during the night. This consciousness is dim and, at the most, can only be found echoing in certain dreams; in their inner flexibility these dreams still have something of the planetary movements. As we approach wakefulness, images from our lives settle into these dreams which, fundamentally speaking, are actually dependent upon the movements of the planets. The images enter at this point because the astral body is being submerged into the etheric body, which preserves our memories of earthly life.

The following is a specific example: You wake up in the morning; you have once again gone through the spheres of planetary movement. Let us say you have experienced there a special relationship between Jupiter and Venus because such an event is connected with your destiny, your karma. This could happen. You could have experienced a special relationship between Jupiter and Venus. If you could lift what was experienced there between Jupiter and Venus into the light of your day consciousness, then much concerning your human abilities would be clear to you. For those abilities have come from the cosmos, not from the earth. How you are related to the cosmos determines how you are gifted, how you are good, or at least how you are inclined to good or to evil. You would be able to see what Jupiter and Venus discussed with one another, and what you perceived with your heart-eye. (I could just as well say heart-ear, for it is hard to distinguish such things.) But this is all forgotten because it has been perceived so very dimly. As this exchange between Jupiter and Venus continues within you it causes corresponding movements in your astral body and something else, from your etheric body, mixes in—for example, what you experienced around noon when you were seventeen, or when you were twenty-five years old, say, in Oxford or Manchester or anywhere. Such earthly images are mixed with the cosmic experiences. The pictures in dreams do have a certain significance; but the pictures arc not what is of primary importance. They are, so to speak, the fabric woven to clothe cosmic events.

Concerning the experience that thus comes into existence for the perception of the heart, we can say that it is bound up with a certain anxiety. For almost everyone there are feelings of a spiritual kind of anxiety mixed in with this experience, especially when what was experienced cosmically shines back and echoes from the human etheric body. For example, this anxiety arises for the perception of the heart if what has been brought about through the special relationship between Jupiter and Venus radiates back with a ray—which would say a lot for your heart perception—radiates back from the human forehead, and if this ray is then mixed with the sound and light from another ray, say, from the region just below the heart. This perception of anxiety leads every soul not entirely hardened to such perceptions to actually say to itself in sleep: The mists of the cosmos have taken me into themselves. It really feels like you have become as thin as the mists of the world and are swimming like a cloud, just a part of cosmic fog, within the larger mists of the cosmos. This is the experience immediately after falling asleep.

Then out of this anxiety, out of this feeling of one's self as just another mist within the cosmic fog, something comes into the human soul that could be called devotion to the divine that is weaving through the world. Those are the two basic feelings that come over the human being in the first sphere after falling asleep: first that I am within the mists of the world, and then that I would like to rest in the bosom of God so as to be safe from dissolution in these mists. These feelings must be carried by the perception of the heart when we again awaken in the morning and enter into our physical and etheric bodies. If this experience were not carried over into life then all the substances we take into our bodies for nourishment the next day, or whatever else our metabolism may process—even if we starve, for then the substances are taken from our bodies—these substances would assume solely their earthly character and would thus bring about disorder in the whole human organism.

It is simply a fact that for the human waking condition the significance of sleep is enormous. In this epoch of earth's development man is still spared the task of having to carry the divine from sleep into waking. Because of the way human beings in the present age are constituted they could hardly muster the strength to carry these things in full consciousness from the other side of existence to this side of existence.

After the experiences connected with the planetary movements, the human being goes into the next sphere. In doing so we do not leave the first; it remains for the perception of the heart. The next sphere is much more complicated and is perceived with that part of the astral body that, during the day, during waking, permeates and is a part of the solar plexus, permeates and is a part of our entire limb system. The solar plexus and limb system of the human being, that part of the astral body that penetrates and permeates the solar plexus and the arms and legs—this part of the astral body perceives what happens in the night in the next sphere.

In the next sphere we feel the forces in our astral bodies that originate in the constellations of the zodiac. These forces come in two forms, the first consisting of those forces which come directly from the constellations of the zodiac, the other form arising when these forces from the zodiac pass through the earth. It makes a very big difference whether the zodiacal signs are above or below the earth.

In this sphere the human being perceives with what I would like to call “sun perception” because that part of the astral body connected with the solar plexus and the limb system is involved in the perception. I would like to call this perceiving part of the astral body the “eye of the sun” or the “sun-eye.” Through it we become aware of our entire relationship to the zodiac and the movements of the planets. In this sphere the picture is enlarged, we grow more into the picture of the cosmos.

This experience is again mirrored to us by our own physical and etheric bodies, which we are now looking at. What comes forth from our body every night is brought into connection with the entire cosmos, with the movements of the planets and the constellations of the fixed stars. The experience with the fixed stars may occur for some people half an hour after falling asleep, for some after a longer period and for others very shortly after falling asleep. A person experiences himself in all twelve constellations. The experiences with the fixed stars are extraordinarily complicated.

My dear friends, I believe you could have visited the most important regions of the earth as a world traveler and still you would not have had the sum of experiences that your sun-eye gathers for you from a single constellation of the zodiac. Because the people who lived in ancient times still had powerful dreamlike powers of clairvoyance and perceived, in a dreamlike way, much of what I have been describing, all of this was relatively less confusing to them. Today, a person's sun-eye can hardly come to any kind of clarity—and we must come to clarity even if we forget it in the day. We can hardly come to any kind of clarity concerning what we experience in twelve-fold complexity during the night unless we take into our hearts and minds what Christ wanted to become for the earth through the Mystery of Golgotha. Simply having felt what it means for the life of the earth that Christ went through the mystery of Golgotha, simply thinking about Christ in our ordinary life on earth brings such a tinge, such a hue, into our astral body, by the indirect path through the physical and etheric bodies, that Christ can become our leader through the zodiac from falling asleep to waking.

Once again the human being wonders: Will I be lost in the multitude of stars and their activities? But if we can look back to thoughts, feelings, and will impulses turned toward Christ during our daytime waking state, then Christ becomes a leader who helps us to bring order into the complex and confusing events of this sphere.

Only when we observe the other side of life do we realize the full significance of Christ for the earth life of humanity since the Mystery of Golgotha. In the present, ordinary civilization, there is actually no one else who understands what Christ must still become for the life of earth. All these things, which have not yet been experienced by many people, are wrongly explained. Only when you know what I have just explained can you understand the various ways in which people who have not yet been touched by the Christ event bring their nightly experiences while asleep into waking day consciousness. When we have gone through the misty existence in the sleep state and entered the second sphere we stand before a complicated and confusing world. Only when Christ steps forward as a spiritual sun and becomes our leader is complex confusion resolved into a kind of harmonious understanding.

This point is important because our karma appears, actually appears to our sun-eye, the moment we step into this sphere of whirling confusion, this sphere of planetary movement and of the fixed star constellations of the zodiac. All human beings perceive their karma, but only in the sleeping state. The afterimage or afterglow of this perception slips into our waking state through our feelings.

Much of the condition of soul that we can find in ourselves—if, to some extent, we strive for self-knowledge—is a very dim echo of this zodiacal experience. People can receive strength for their daily lives because Christ appeared as the leader and led them from Aries through Taurus, Gemini, and so forth, and explained the world to them in the night. What we experience in this sphere is nothing less significant than this: Christ becomes our leader through the complex and confusing events in the zodiac; he stands there as the being who leads us, who leads us from constellation to constellation, in order for us to take into ourselves, in an orderly fashion, the spiritual forces that we once again need—and they are, indeed, ordered—for our waking life.

Fundamentally speaking, this is what the human being experiences every night between falling asleep and waking. He experiences this because he is related to the cosmos as a soul and spirit. Just as he is related to the earth through his etheric and physical bodies, he is also related to the cosmos with his soul, with his spirit and his astral body. When the human being has separated from his physical and etheric bodies and so grown out into the cosmic world, he then feels within himself a strong kinship to the world he is entering. He feels this kinship in his experience of the pictures reflected back to him from what has been left lying in bed. He feels a strong tendency to move out beyond the zodiac with his inner life. But this he cannot do between birth and death because another element mixes into all these experiences during the time when the human being is asleep, another element which, compared with what comes from the planets and the fixed stars, is of an entirely different nature. This is the element of the moon.

During the night the element of the moon, even during the new moon, tinges to a certain extent the entire cosmos with a special something that is like a substance. This tingeing is also experienced by us. But we experience it in such a way that these moon forces hold us back within the world of the zodiac and lead us once again to waking. With a dimly conscious awareness we already experience this moon element in the first sphere. But during the second sphere we experience the secrets of birth and death in an especially powerful way. With an organ lying even deeper than the heart-eye and the sun-eye, with an organ that is, so to speak, apportioned to the whole human being, we actually experience every night how our soul-spirit being descends—that is, has descended—from the world of soul and spirit and has entered into physical existence through birth; and we experience how the body gradually goes over into death. The human being is actually always dying. In every moment he only subdues death until death then really occurs as a single event. But in the moment we experience how the soul, so to speak, goes through earthly nature, bodily nature, in this same moment we also experience—and through the very same forces—our connection with the rest of humanity.

You have to remember this: Not even the most insignificant encounter, insignificant relationship—or even the most decisive—is without a connection to our total destiny, to the total karma of the human being. All our involvement with other human beings, all human relationships, which have, of course, an intimate connection with the mystery of birth and death, appear, I would like to say, before our spiritual eye at this point during the second sphere. This comprehension of karma happens whether the souls with whom we have ever had a connection in past lives, or with whom we now, in this earth life, have a relationship, are presently in the spiritual world or are on the earth. We feel ourselves at this point to be in touch with and living within our total life destiny.

This experience is connected with the fact that all the other forces, those of the planets and the fixed stars, want to draw us out into the cosmos while the moon wants to put us again into the world of people, basically tearing us out of the cosmos. The moon has forces that are actually opposed to the forces of the sun as well as the forces of the stars. It constitutes our kinship to the earth. For this reason every night, in a certain sense, it brings us back from the experiences of the zodiac into the planetary experiences and once again into earthly experiences, in that we are brought back into the physical body of a human being. From a certain point of view this is the difference between sleeping and dying: When a human being merely falls asleep he or she maintains a strong connection to these moon forces. Every night, in a certain sense, these moon forces also point out to us again the meaning of our life on earth. But this can only be the case because we receive everything reflected back from the etheric body.

In death we pull the etheric body out of the physical body; the backward view of memories from the last life on earth then appears. For a short while, a few days, the etheric body permeates the cloud of which I have spoken. As I said, every night we experience ourselves as a cloud, as a cloud of mists in a world of fog. But this cloud of mists that we ourselves are, this cloud is without our etheric body during the night. When we die the cloud is, to begin with, in the first days after our death, with our etheric body.

Then the etheric body gradually dissolves into the cosmos and our memory disappears. And now, in contrast to what we had earlier when our experience of the stars was only radiated back from the human being, who remained lying in bed, now, after death, we have an immediate, inner experience of the movements of the planets and the fixed star constellations.

If you read my book Theosophy³³ you will find, described from a certain point of view, what these experiences after death consist of. I describe what appears as if surrounding the human being between death and a new birth. But just as the world would have no color if there were no eyes in your body, no sounds if you were without ears, just as you could not breathe without lungs and a heart, so too, after death you would not be able to perceive what I have described as the soul world and spirit land, your environment in the spiritual world, unless you had Mercury, Venus, Mars, Jupiter, Aries, Taurus, Gemini, and so forth. That is then your organism: with your cosmic organism you experience all of this. The moon can no longer bring you back because it could only bring you back to an etheric body; but your etheric body has been dissolved into the cosmos.

As I described the process in Theosophy, there is still so much left of the power bequeathed to the human being by the moon that after death we must remain a while in the soul world. We keep looking at the earth intently, until we go over into what I described as spirit land. There we experience ourselves as being beyond the zodiac, beyond the realm of the fixed stars. In this way we live through the time between death and a new birth. I could describe the details of this entry into, and life within, the spiritual world—the entry made every night. But the concepts I use for this description must not be pushed too far; these things can hardly be expressed with earthly concepts. Nevertheless, I can describe it to you as follows.

Picture a meadow and picture flowers in this meadow; from every blossom in the meadow and on the trees, a kind of spiral goes forth unwinding upward into cosmic space. The spirals contain the forces through which the cosmos regulates and effects the growth of plants on the earth. For plants grow not only out of their seeds; plants grow out of the cosmic, helical forces that surround the earth. These forces are also present in winter, also in the desert, and also when there are no plants present. In order to enter into the movements of the planets every night we must use these helical forces as a ladder. Using the ladder-like quality of the spiraling forces of the plants we climb up into the movements of the planetary world. With the force that the plant uses to grow upward, a force coming forth from its roots (you see, it has to apply a force in order to grow upwards) with this force the human being is carried into the second sphere that I described. When it comes to those experiences I have described for you—when we are beset by a certain anxiety and say: I am a figure of mists in the universal cosmic fog, I must rest in the bosom of God—when we consider these experiences with respect to conditions on the earth, then, again, the soul can say to itself: I rest in all of that which lays like a cosmic blessing over a field of grain when it blossoms, which lays over a meadow when it blossoms. Everything that sinks down to the plants lives and expresses itself in the spiraling lines of force, is, fundamentally speaking, the bosom of God, the bosom of God enlivened and active within itself. Therein the human being feels embedded in every period of sleep.

The moon leads us back again to our animal nature while the forces of plants constantly strive to carry us further out into the universe. In this way we are connected with the cosmos. In this way the cosmos works between our falling asleep and our waking. And the heart-eye, sun-eye, and human eye go through the night feeling things in a way similar to the way, say, that we experience any kind of relationship to another human being. But we are not told this, neither do we think this out by ourselves, but rather the plants tell us this, the plants, which give us a ladder to climb up into the planetary world where we are then forced out into the world of the zodiac.

One could have an experience like this: I have a relationship to a particular person; the lilies tell me, the roses tell me, because the forces of the roses, the forces of the lilies, the forces of the tulips have driven me precisely to this place. The entire earth becomes a kind of “book of life” that enlightens us about the human world, the world in which we live, the world of human souls.

The people of various ages and epochs have had these experiences in different ways. If you look toward old India you will see that those wanting to discover something through the sleeping state, through a relationship with the world of the stars, wanted information only from those fixed stars and constellations that happened to be above the earth at any given time. They never wanted connections to the constellations below, the constellations whose forces had to go through the earth. Just take a look at the Buddha posture or at the posture of any sage whatsoever from the Orient, who strives for spiritual wisdom through exercises! Look at how he crosses his legs one over the other and sits on them. He assumes this posture because he wants only his upper body and what is connected to the stars above to become active within. He does not want what also works through him through the sun-eye, what works through the limb system, to become active within. He wants the forces of the limb system more or less excluded. Therefore, you can see, in the position of every Oriental striving for wisdom, how he wants to develop a relationship only to what is above the earth. He wants only to develop those connections leading to knowledge in the soul realm.

The world would have remained incomplete if this had remained the only kind of search for knowledge, if, in order to acquire knowledge, humankind had been restricted to the Buddha posture alone. Already, during the age of the Greeks, a human being had to enter into a relationship with the forces encountered when he develops in the direction of those constellations that, at any given time, are below the earth. This tendency is hinted at in a wonderfully intimate way in Greek tales. You are always told of a kind of initiation in Greek tales. When it is said that certain heroes in Greece have descended into the underworld, that they have experienced initiation, this means that they have become acquainted with those forces that work through the earth. They have come to know the chthonic powers.

Every age has its special task. In order to teach other people, the Oriental initiate learned primarily about what was to be found before birth, before conception actually, that is, what lay in the soul-spiritual realms human beings live through before descending into the earthly world. What approaches us in such a magnificent way in Oriental writings and in the Oriental worldview comes to us because people back then could look into the life human beings led before they descended to the earth.

In Greece people began to know the forces that depended upon the earth itself: Uranus and Gaia. Gaia, the earth, stands at the beginning of Greek cosmology. The Greek always sought to find out about, to know, the mysteries of the earth itself, mysteries that were, of course, also cosmic mysteries that worked through the earth. The Greeks wanted to know about the mysteries of the underworld. In this way the Greeks developed a proper cosmology.

Consider how little knowledge of history (as we call it) the Greeks had. Yet the Oriental never had any at all. The Greeks were far more interested in what was going on when the earth was being formed in the cosmos and then later when the inner powers of the earth, the Titanic forces, fought against other powers. The Greeks pointed to these gigantic, powerful spiritual forces that form the foundation for earthly conditions and in which humanity is so entangled. It is incumbent upon us in the new age to understand history and be able to point out that humanity has come out of an old, dreamlike clairvoyant condition, that we have now arrived at an intellectually colored consciousness that is merely tinged with the mythical. We must now work our way out of this consciousness and once again into a seeing into the spiritual world.

This present epoch marks the transition to a conscious experience of the spiritual world that can only be achieved with effort. For this purpose we must, above all, look at history. We have, therefore, in our anthroposophical movement, again and again reviewed the various historical epochs from our time all the way back to the time when human beings still received knowledge from higher, supra-earthly beings. We have followed the historical development of humanity.

The external knowledge of our time views this historical development of man in a completely abstract way. What abstract lines are drawn when people today develop knowledge of history! Ancient peoples followed a history still clothed in mythos, a history that included nature and its events. We can no longer do that. But people have not yet acquired a faculty that would lead them to ask: What was it like when the first human beings received wisdom from higher beings? And what was it like as that wisdom gradually faded away? What was it like when a God himself descended in order to incarnate in a human body through the mystery of Golgotha, in order to fulfill a grand, cosmic mission with the earth, so that the earth could receive its meaning?

The whole of nineteenth and twentieth century theology suffers from the inability to understand the spiritual significance of Christ. You see, modern initiation science must bring this understanding. There must be a modern science of initiation that can penetrate once again into the spiritual world, that can speak once again about birth and death, about life between birth and death and life between death and a new birth, and about the life of the human soul in sleep just as we here today have spoken to one another. Once again it must be possible for man to know about this spiritual, other side of existence. All of humankind's progress in the future will be possible only if human beings also become acquainted with this other side of existence.

Once people turned to the upper worlds alone for their knowledge. This can easily be observed in the posture of the Buddha. Later people came to their cosmology by reading it out of the development of the earth; they were initiated in the Greek chthonic mysteries, as passages in the Greek myths recount again and again. Now that the secrets of heaven and the secrets of earth have been studied in the old science of initiation we need a modern science of initiation that can move back and forth between heaven and earth, that can ask heaven when it wants to know something about earth and that can ask the earth when it wants to know something about heaven.

If I may say so in all modesty, this is how the questions are posed and given preliminary answers in my book An Outline of Occult Science.³⁴ The attempt is made there to describe what the modern human being needs, just as the ancient Orientals needed the mysteries of heaven and the Greeks needed the mysteries of the earth. In our present age we should observe how things stand with this modern initiation and its relationship to modern man.

To characterize briefly the tasks that form the foundation of modern initiation I will say something now that I was already able to say to a few of you in Oxford during these days of my visit to England. Namely, I would like to begin by pointing out that while it was important for the most ancient initiates to look up into the spiritual world from which man descended when he clothed himself with an earthly body, and while for later initiates such things as I characterized by pointing to Greek portrayals of a descent into the underworld were important, it is the obligation of modern initiation, as I have already said, to seek as knowledge the rhythmical relationship of heaven and earth.

This can only be achieved if we consider the following. Certainly, we must know heaven, and certainly we must know the earth. But then we must also look at the human being, in whom, among all the beings around us, heaven and earth work together to create a unity. We must look at—that means with our sun-eye, with our heart-eye, with the entire human eye—we must look at the human being. The human being! For humanity contains infinitely more secrets than the worlds that we can perceive with our external organs of perception, that we can explain with an intellect bound to the senses. The task of present-day initiation knowledge is to come to know the human being spiritually. I would like to say that initiation science wants to come to know everything for this reason: in order to understand the human being through knowledge of the whole world, through knowledge of the whole cosmos.

Now compare the situation of the present-day initiate with the situation of the ancient initiate. Because of all the abilities that existed in the soul of ancient humanity the initiate then could awaken memories of the time before the descent into an earthly body. For this reason initiation for the ancient was an awakening of cosmic memories. Then, for the Greeks, initiation meant looking into nature. Modern initiates are concerned to know the human being directly as a spiritual being. Now we must acquire the ability to set ourselves free from the grasp of earth, from the ties connecting us with the world. I would like to repeat an example that I have just recently mentioned.

Achieving a relationship to the souls who have passed through the gate of death, who have left the earth, either recently or long ago, is one of the most difficult tasks of initiation knowledge. However, it is possible to achieve such a relationship by awakening forces that lie deeper in the soul. Here we must understand clearly, however, that we have to accustom ourselves, through exercises, to the language we must speak with the dead. This language is, I would like to say, in a certain sense, a child of human language. But we would go completely astray if we thought that this human language here could help us to cultivate communication with the dead. The first thing we become aware of is that the dead are only able to understand for a short time what lives as nouns in the language of earth. What is expressed as a thing, a closed off thing, the characterization of a noun, is no longer present in the language of the dead. In the language of the dead everything is related to activity and movement. For this reason we find that some time after the human being has passed through the gate of death, he has a real feeling only for verbs. In order to communicate with the dead we must sometimes direct a question to them by formulating it in such a way that it is understandable to them. Then, if we know how to pay attention, the answer comes after a while. Usually several nights must pass before the deceased person can give us an answer to our questions. But we must first find our way into the language of the deceased; finally the language appears for us, the language the dead actually have, the language the deceased has had to live into after death, distancing himself from the earth with his entire soul life. We find our way into a language that is not at all formed according to earthly conditions, but is rather a language arising from feelings, from the heart. It is a kind of language of the heart. Here, language is formed in the way vowels or feeling sounds are formed in human language. For example, when we are amazed we say “Ah!” or when we want to lead ourselves back to ourselves we speak the “ee” sound. Only in such instances do the sounds and sound combinations receive their due, their real meaning. And beginning with such instances language becomes something that no longer sounds bound up to the speech organ. It is transformed into what I have just described, a language of the heart. When we have learned this transformed language, the forces that rise from the flowers give us information about humankind and we ourselves begin to speak with what comes from the flowers. When we enter into the tulip blossom with our soul forces we express, in the Imagination of the tulip, what is expressed here on the earth in the formation of words. We grow again into the spiritual aspect of everything.

From the example of language, just characterized, you see that the human being grows into entirely different conditions of existence when he has gone through the gate of death. You see, we really know very little about a human being if we only know his or her external side; the modern science of initiation must know the other side. This begins with language. Even the human body, as it is described if you read the relevant literature, becomes something else for us. The body becomes a world in itself when we grow into the science of initiation.

While the initiate in ancient times reawakened an ability in people that had been lost, while he brought to memory what they had experienced before descending to the earth, the initiate of the present age must do something entirely new, something that represents progress in the human being, that will still have significance for us when humanity itself will one day have left the earth, indeed, when the earth is no longer even present in the cosmos. This is the task of modern initiation science. Out of this strength modern initiation science must speak.

As you know, from time to time the science of initiation enters into the spiritual development of the earth. This has happened again and again. The initiation science we need actually sees only a beginning in the assumptions of contemporary science. This initiation science will be increasingly contested. You will need strength to get through all that stands against modern initiation. Before modern initiation, which is a conversation with super-sensible powers, actually first received its proper power in the last third of the nineteenth century, the adversarial powers were already at work to bring about a condition of human culture and civilization, in many ways an unconscious condition, which actually amounts to a complete extermination of modern initiation.

Just consider how popular it has become to respond to everything that appears in the world as knowledge with the words: This is my point of view. People say “This is my point of view” without having gone through any kind of development. Everyone is supposed to make his own point of view count from the location where he just happens to be standing at the moment when he speaks. And people are offended, even angry, when a higher knowledge is mentioned, a knowledge that can only be acquired through the work of self-development.

When the possibility of achieving a modern initiation appeared, primarily in the last third of the nineteenth century, adversary powers were already at work. Above all they wanted to bring about a great leveling of people, also in the spiritual realm. There are many people I could mention through whom these enemies of modern initiation have worked.

My dear friends, you must believe that the words I must speak out of the spirit of this initiation science must also sound the way they do from the point of view of ordinary conditions here on the earth. If I attempt to make clear to you how the sounds of human language become different when language is to be used in the presence of the beings of the spiritual world, then you will not misunderstand me when I say: I myself will never misunderstand the great significance, spoken from the merely earthly point of view, of someone like Rousseau; and if I speak from the merely earthly standpoint I will set out with all élan to praise and speak well of Rousseau, just as others speak of him.³⁵ But if I should rise to an attempt to clothe in earthly words what initiation knowledge says concerning Rousseau I would have to say that with his equalization, with his spiritual leveling, Rousseau represents the supreme babbler of modern civilization.

This is something that humanity cannot readily assimilate, that someone like Rousseau can be called a great spirit, a great personality, from the earthly point of view but—if we really want to get to know this person through the modern science of initiation (where we must know heaven and earth and describe the rhythm between them from both sides)—must be called the supreme babbler from the point of view of initiation. Only the harmony of what resounds from the one side and from the other side leads to a true knowledge of the human being. For this true knowledge of the human being must be built upon the same wisdom the old initiates build upon: Ex deo nascimur. All remembering must by built upon what comes to meet us when we look out into the world where, as I have today described the process, we have unconsciously allowed Christ to become our leader. But we must bring him into our consciousness more and more. Then we can recognize what belongs to death in the world as standing under the leadership of Christ. Then we can recognize that we live into the dead world with Christ: In Christo morimur.

Finally, because we are submerged in the grave of the earth and its life we experience with Christ the resurrection and the sending of the Spirit: Per spiritum sanctum reviviscimus.

The modern initiate must strive above all for this Per spiritum sanctum reviviscimus. If you consider this counsel and compare it with the modern attitude coming from science you will recognize that there will still be immense opposition, perhaps of a kind you cannot even imagine today, which will take the form of external actions and deeds that, above all, will have a tendency to make initiation science entirely impossible. What I would like to leave in your hearts, in your souls, when I speak in such an intimate circle of friends, is this: Through the descriptions given by modern initiation science, I would like to awaken strength so that a few people are actually present in the world who can find the proper place between what wants to come into the earthly world from spiritual worlds and what, from the direction of the earthly world, wants it to be impossible for spirituality to penetrate into the life of earth. This is what I have wanted to draw attention to, in such an intimate circle of friends. An opportunity had already been given to speak in a more external lecture, such as, to my great satisfaction, we were able to have in Oxford. Since the opportunity was given to describe the external side, so the esoteric side must also be handled in this smaller circle, it must also be described. I believe it would be good if you could get beyond the fact that there is much that sounds paradoxical when I speak out of spiritual worlds. It has to sound paradoxical because the language of spiritual worlds is so different from any earthly language. What should actually be expressed differently can only be brought into earthly language with a great exertion of force. Therefore, it should be understandable if some things are shocking when they appear unmediated as a simple description of spiritual worlds.

My dear friends, in addition to characterizing the fundamental intention that was behind today's lecture, I also want to express my deep satisfaction that I have been able to be here and speak to you in London. It is always gratifying. As I have already said, we are seldom together here. May what we can found in our hearts, in our souls, through such rare gatherings bring about a togetherness that should always be present among those who call themselves anthroposophists—a togetherness of hearts and souls extending over the whole world. Today's lecture has been given with this goal in mind, that we use such brief times together as an inspiration for the greater togetherness that unites all our hearts and all our souls. And to document, as it were, this intention I would like to add the following words. Speaking out of this frame of mind I would like to say: Let us remain together, my dear friends, even as we leave now to go in such widely separate directions.

• 33. Rudolf Steiner, Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, (Hudson, NY: Anthroposophic Press, 1986).
• 34. Rudolf Steiner, An Outline Of Occult Science, vol. 13 in the Collected Works, repr. (Spring Valley, NY: Anthroposophic Press, 1989).
• 35. Jean Jacques Rousseau (1712–78), French philosopher. Influential in shaping Romanticism. Contending that people are good by nature and corrupted by civilization, Rousseau advocated a social contract to uphold the sovereignty of the people as a whole.