The Rudolf Steiner Archive

Today I would like to request you once again, without exception, to refrain from taking notes. This applies to all three days.

Most of you were present last Thursday at our discussion in Basel. I now want to bring to your attention once more quite a short extract of what we talked about then, as I consider it not unimportant for these thoughts to become known to us.

I described how the wisdom about Christ was destroyed root and branch by dogmatism, namely, that wisdom which was present in Gnosis which itself was rooted out, since what remains of it now is no more than a fairly good number of fragments. Gnosis was a remnant of ancient wisdom arising out of an atavistic knowledge of the spiritual worlds in the days of early mankind. Those who possessed this ancient wisdom, which was still understood by the Gnostics at the time of the Mystery of Golgotha, knew that it contained a view—the names were different then—of the hierarchies which underlie the creation of the world, and they were thus able to conceive of the significance of Christ. Together with Gnosis there disappeared the possibility of comprehending the Christ-Being as a cosmic being. Instead there remains dogma which has perpetuated certain incomprehensible concepts—the Credo and so on—about the Christ-Being.

What was important in centuries now gone by was not so much the wisdom about Christ as the fact itself, the fact that Christ turned towards the earth and fulfilled the Mystery of Golgotha. A true understanding of the Christ-Being will first have to be won through the new Gnosis, which is something entirely different from the old Gnosis, for it is anthroposophical Spiritual Science.

More important for our point of departure today is something else I introduced last Thursday, namely that in the North in very early pre-Christian times—I said 3000 years BC—there was a certain custom among peoples whom Tacitus called the Ingaevones. This custom was guided by Mystery priests in a Mystery centre focused on what is today Jutland, part of Denmark. This Mystery centre was able to work at that time and in those parts because all the climatic conditions in those colder regions differed from any in the southern, warmer regions—for all material conditions also have their own spiritual background. While the warmer regions were more suited to developing an understanding of the Christ-Being in Gnosis, the colder parts lent themselves more to evolving feelings about Jesus because of ideas still prevalent about ancient customs.

Thus it was that, in the South, Gnosis had more of an understanding of the Easter Mystery, the Christ Mystery. But the understanding, as I have said, was destroyed root and branch by dogma. In the North, in contrast, there was more of a comprehension of the Jesus Mystery, a feeling for the child who comes into the world to save mankind. This was based not so much on actual ideas, which had died out, but on feelings which live longer than ideas. The feeling of these ancient customs made comprehension possible. So it came about that in the South it was the task of the church to root out the Christ Mystery, whereas in the North it was its task to root out the Christmas Mystery, to transform it into something innocuous. Thus later, in the Middle Ages, the idea of Christmas came into being which, one might say, reckoned with the rise of bourgeois values of more recent times, which appeared increasingly as the age of materialism dawned. For bourgeois values in the widest sense are a concomitant of materialism. We have to be clear, though, that greater, more significant ideas, in the form of feelings, lived in Central Europe right into the eighth, ninth and even the tenth centuries, for these feelings originated from prevalent usages, such as processions and other folk customs.

Let me briefly sketch these ancient customs once again. Among the Ingaevones the life of the people was firmly guided by the Mystery centre which laid down the season when provision could be made for procreation. The union of man with woman was permitted only in the days of spring, around the first full moon after the spring equinox. It was approximately the time we now call Easter time. The remainder of the year was taboo as far as human reproduction was concerned, and those born at a time which showed that their conception had been out of season were regarded, in a way, as not quite proper people.

So the births of people conceived at the correct time all came together in the middle of winter, just after our present Christmas time. All those regarded by the Ingaevones as fully human had to be born at this time. The births had to fall at the time of the darkest winter days, when the trees were covered in snow and the people confined to their primitive homesteads. To use the language of today, every child was in a way a Christmas child, a child of the winter solstice.

This affected people's frame of mind and soul. Because nothing to do with procreation occurred at other times of the year, the old dream-conscious clairvoyance was preserved. And when the time of conception approached as the permitted spring days drew near, conditions of unconsciousness took over. Conception was brought about in a state of unconsciousness, not in waking consciousness. The woman who was conceiving was truly conscious, however, of the visionary appearance of a spiritual being descending from spiritual worlds to announce the coming child. These women even foresaw the face of the coming child. And this annunciation, as we saw, is echoed in the time of the Luke gospel in the annunciation to Mary by the Archangel Gabriel. We saw that there even exists a fragment of an Anglo-Saxon rune song which tells of what existed in the old consciousness and that on the Jutland peninsula there really was a Mystery centre which then migrated eastwards.

Now mankind is, of course, developing, and development is a part of mankind. So this Mystery centre could only exist in most ancient times, for, had it persisted, there would have been no development of the type of consciousness needed as the task of the fourth, and then of the fifth post-Atlantean period. To clairvoyant consciousness the custom is hardly to be found anywhere in northern regions, where it flourished, even in the second millennium BC, and it is seen to have disappeared fully by the first millennium BC. By then, human conception and birth were spread more or less over the whole year and there is no more knowledge of a coming-down out of cosmic worlds via the starry constellations, nor of how much depends for a person's destiny on earth on the constellation under which he is born. Human conception and birth are spread over the whole year.

Parallel with this development is the rise of a new consciousness, the rise of the possibility of freedom for the human being and so on.

One last thing remained, however. Something had existed in the region where Denmark is today; it migrated from tribe to tribe until it reached the East, where the Christ-Being was to be incarnated in one last body still seen in connection with the constellations. The first-born of many brothers became the last-born of those who were seen in connection with the starry constellations. In evolution the last remnant of the old always links up with what is new.

Because in northern regions the feeling had evolved that the human being appears on the earth during the consecrated season, it came about that here, too, surrounded by the echo of those atavistic feelings, the feeling for Jesus could evolve. Thus you will find in these northern regions that the paramount feeling and better understanding was for the Luke gospel, and that the Christmas Mystery worked more strongly than the Easter Mystery, which was imprisoned among the secrets of the church, whereas the Christmas Mystery became quite general.

I hinted last Thursday, and shall perhaps be able to follow through in more detail during these three days, that every three years special attention was paid to the one born first after the twelfth hour of the night that we now call Christmas Eve, the first-born of every fourth year, the first to be born after three years. This first-born was destined to undergo certain procedures until his thirtieth year. Until his thirtieth year he was kept apart and brought up by the Mystery priests. His soul was given a distinct direction. His soul was destined to undergo experiences in a quite special way during the first thirty years of his life. These experiences and procedures were to lead him—this is barely comprehensible today—in his thirtieth year to an inner understanding of the link between the human being and the surrounding spiritual world. Certain quite specific inner experiences during these thirty years were to lead him gradually to this point.

First of all this first-born was to understand, even as a tiny child, how the human being is linked to the spiritual world through his angel. Separated from the rest of the world, undisturbed by the concepts which usually enter a child's soul from his environment, he was to remain close to spiritual workings and spiritual events and, to start with, develop a profound awareness of his links with the angel-being who was his guide—his angelos. In this way this child was equipped with a soul which was taught something very special, about which we may perhaps speak during the next few days. This special learning was expressed by saying that the child had become a ‘raven’. This was a stage of initiation which was disseminated over wide regions and was contained particularly in the Persian Mithras initiation, of which I have spoken in past years. Then this soul was to ascend to an even more intense feeling for its connection with the spiritual worlds; this first-born was to relive in his soul the secrets of the spiritual worlds.

This would not be possible today, for our consciousness develops under different conditions. But, in those ancient times, when it was possible to develop a dream consciousness this was still perfectly possible. When the child had grown into a youth—it was always a boy, a girl did not count—he was given the leadership over individual districts, smaller sections of the tribe. Finally, he had to serve in the administration and government of smaller communities. But it is important to remember that these affairs of government were always conducted in such a way that the youth was ever protected from external influences, especially shielded from the influences of various egoisms; he was most carefully shielded from the influences of egoisms, from influences which came about on the basis of external experiences.

Thus it was achieved that, towards the end of these thirty years, he could take on the role of representative of the whole tribe. When he reached the age of thirty he was ready to absorb consciously the connections of man with the whole cosmos. He became what is called in the Mystery centres a ‘sun hero’. Now he was destined to rule the tribe for three years. None but a ‘sun hero’ could rule the tribe. He was permitted to rule for only three years. At the end of the three years something else, about which I shall speak, was done with him under the guidance of the Mysteries. In particular, in all the arrangements that emanated from the tribe of the Ingaevones, nobody was allowed to be king for longer than three years, and none was allowed to become king who had not undergone what I have described.

You see, forming in these tribes, as it were the skeleton, out of which the gospels later created the life of Christ Jesus. These communities lived in very ancient times. Only symbols of what had gone before come down to later ages. Thus the vision of the annunciation of the child to the mother came down to later ages as the worship of Nerthus, of Ertha. And the fact that the act of conception had to take place unconsciously in olden times is still hinted at in the Nerthus myth told by Tacitus a hundred years after the birth of Jesus. He describes how Ertha—who is male-female, not only female, for she is the same as the god Nerthus—arrives in her chariot; in other words, she is none other than the angel of the annunciation. Then those who have served her have to be drowned in the sea—slain. This is an echo of the submergence into unconsciousness of the act of conception in those ancient days.

In this myth of Ertha in her chariot and the slaves who accompany her but are drowned as soon as their service is concluded, in this myth of Nerthus, we have in the feeling-life an echo of something that was formerly an astral reality, something that had been experienced astrally. Nerthus processions were held in some districts until quite recently in history, right into the early Christian centuries. There were Ertha processions even in Swabia. These were echoes of ancient days. Those who in olden times, through certain rites which still existed as an echo of ancient heathen times, knew something about these earlier millennia, felt and thought about these processions of Ertha in her chariot: This is what our ancestors did. And when that single event then occurred which was the life of Jesus, it was brought into connection with what had been more general in ancient times. This was then better understood in the feelings, at the level of the feelings.

Therefore the monks and priests made every effort to root out anything which might remind their flocks of these things. Such things were rooted out just as carefully in the North as was Gnosis in the South. Otherwise people would have known, by bringing together these ancient customs with the Mystery of Golgotha, that this Mystery, in so far as it is a Christmas Mystery, was not an ancient, natural custom brought into the present but rather that it was replaced in the feeling for the Christmas Mystery by something at a higher level of consciousness. But this was not to be known consciously. This was to be suppressed into the subconscious, for there are always certain powers who reckon with the unconscious. A great part of what happens in history comes about because things conscious and things unconscious are brought together by those who know how to bring such things together.

We rightly speak of what happens in going from the fourth to the fifth post-Atlantean period. But even in the transition from the third to the fourth there was a step forward in human consciousness towards increased ego-consciousness, increased waking consciousness. The ancient dream visions of the spiritual world have disappeared. In the North this was expressed by saying that the Vanir, who were connected with what is given in visions, had been replaced by the Aesir, who are indeed gods for a well-developed day consciousness. This is what was said in the North during the fourth post-Atlantean period, until all such memories had been rooted out by the priests. In the fifth post-Atlantean period, when materialism, or rather ‘Christianityism’, appeared, these things had already disappeared. While in the South the Greeks had their gods: Zeus, Apollo and the others, the people of the North had the Aesir, a word which is connected with esse, to be, which in turn is connected with being seen, being seen with the eyes. But during the third post-Atlantean period the ancient peoples who inhabited the North of Europe had the Vanir. These Vanir were far closer to the people. Nerthus, which became Nört in the North, is one of the Vanir, who announced every conception or birth. Now I said that what had existed earlier was always preserved in later times in symbols. Thus something that I have so far only sketchily described to you and which we may be able to go into more deeply in the next day or two, namely, the knowledge bound up with becoming ‘king’, becoming the ‘sun hero’, was carried over first into the cult-myth and then into the myth. We have to distinguish between the cult-myth and the myth as such. The cult-myth is something that is still performed in external customs like a ‘dream performance’ of what reminds people of the ancient clairvoyant visions.

Thus, at a time when what I described to you no longer worked, we have in the Baldur myth, the myth of the god Baldur which was performed in many tribes as a mystery play, an echo of what was involved in ‘becoming king’. First it existed as a reality. Later it was performed as a mystery play. Then it became a myth that was merely recounted. And finally it was rooted out by the monks and priests. Baldur is one of the Aesir, that is, he was one of the ruling spiritual powers at a time when man had already awakened to ego-consciousness. The Vanir had already faded, and yet Baldur remains as a representative of that being who was to become king, the first-born who came every three years.

It is told that, at a certain time in his life, Baldur had dreams announcing his death. Later these dreams came true. But this did not mean merely that he had felt the approach of his physical death. It meant that, having accomplished three years of service as king, he was raised from the consciousness appropriate for that, to a higher level of consciousness. Until then he had been shielded from contact with the outer materialistic world. A king such as this was to live within the priesthood so that all egoism should depart from his soul and none could enter in. He was not permitted to be king for more than three years. Towards the end of the three years Baldur sensed the approach of the end of his time of kingly dignity. This meant, according to the ancient beliefs, that he was ready for contact with the outside world. First he had to rule, but he had to do this solely in accordance with the wishes of the spiritual world. After that he was to become something else; he was to enter the outside world.

For someone who had never had such contact before this was, in truth, a kind of death. This is what was expressed in his dreams. The myth describes how the gods heard about these dreams and became uneasy. We must always think of the human element in relation to the divine element in the way that the two are united in the ancient Mysteries. When, towards the end of his time as king, Baldur felt the moment approaching, the gods—that is the Mystery priests—became uneasy and made all the creatures and all the conditions of the earth swear that they would not harm Baldur. They forgot only one insignificant little plant—mistletoe, the Christmas plant. Loki, the enemy of the Aesir, found the mistletoe. And he made use of it at the festival of the gods, that is, at the event of the god Baldur's first contact with the outside world.

Here we have an ancient Christmas festival, and the mistletoe custom linked with Christmas is still today a memory of this ancient custom which had to do with establishing a new king in place of the old. The contact of the old king with the material world is depicted in the mystery play and the myth. All created things have sworn not to harm Baldur. They are now used by the gods who throw them at Baldur and shoot them at him. Nothing—no plant, no animal, no illness, no poison—can harm him. Only Loki has discovered the mistletoe, which he has brought amongst the community of gods—that is, the priests—and given to the blind god Hödr. Hödr says: What shall I do with the mistletoe? I am blind and cannot see where Baldur is standing, I cannot shoot at him as the other gods do. But Loki showed him the direction and he shot at Baldur with the mistletoe twig. Baldur was wounded and died.

So Hödr is the one who appears as the representative of the outside, material world, in so far as this material world is not comprehended in its connection with the spiritual world but lives like a parasite. ‘Höd’ is the ancient name for battle or war, while ‘Baldur’, as it still exists today, can be traced back to another designation of which the best, still preserved, appears in Anglo-Saxon. As I showed recently, ‘Tag’ appears at an earlier stage of the sound shift as ‘day’. ‘Bal day’ is a possible name, even though Anglo-Saxon. It means ‘shining day’, which expresses Baldur's connection with daytime consciousness, that consciousness which did not come to mankind until the fourth post-Atlantean period. Hödr is a representative of matter, of darkness, but also of battle and conflict. Baldur is the representative of understanding, of knowledge, of light—namely, that light which shines in the human soul in the state of consciousness which has developed since the fourth post-Atlantean period.

So in the Baldur myth we have a special version of the Christmas Mystery. Awareness of the connection between the Baldur myth and the Christmas Mystery was also rooted out by the monks and priests. For Baldur has some of the good qualities of Lucifer, and Hödr has some of the good qualities of the later Mephistopheles-Ahriman. I do not mean ‘good’ in the moral sense but rather in the sense of what is necessary for evolution. Such things, too, are connected with evolution as a whole. During the fourth post-Atlantean period it was still possible for a human being to be guided into the spiritual world in the ancient way as was the case in the old northern Mysteries. This had to be changed as time went on, for the tentative way, later only present in an atavistic form, the tentative, clairvoyant way—still with a certain echo of dream consciousness, which was fitting for the fourth post-Atlantean period—could not resist the more robust demands of the materialistic age. This relationship of ancient clairvoyance from the fourth post-Atlantean period to what came later is expressed in the myth depicting the contrast between Baldur and Hödr. What is working here, what is behind the fact that Baldur—the representative of human consciousness, which can be illuminated by the divine—can be killed through the influence of the evil power of Loki over Hödr, the god of battle, of war and of darkness? Behind all this lies the fact that in our age, as it has been for a long time and as it will still be for some time to come, there must always be a working together of light and darkness. To try and make people believe that anything in the physical world, the world of maya, can be totally good, is nothing but religious egoism. Every light has its shadow, and a thorough comprehension of this fact is extremely important and significant.

Let us take an example. Under the influence of the Christmas Mystery it will be possible for us to go more deeply into a number of matters we have discussed recently. So let us take an example. I have often suggested that if Spiritual Science comes to be taken up more fully by people then, for instance, it will influence medicine, the art of healing. Certain more physical methods of healing will be found for sicknesses of the soul, and more spiritual methods for bodily illnesses. I told you why this is not yet possible: It is simply because the sins have been created by the law and not the law by the sins. So long as the laws work in such a way that materialistic medicine is considered to represent them—and that is the case today—so long will individuals, however thorough their insight, be unable to do anything and, indeed, they ought not to do anything. But a time will come in the not too distant future when medicine, the art of healing, will incorporate the impulses which come from spiritual knowledge. I merely want to point this out for the moment, since I am actually leading up to something else. Knowledge of the healing forces is inseparable from knowledge of the forces of sickness. One cannot be taught without the other. No one in the world can gain knowledge of the healing forces, without at the same time learning about the forces of sickness. So you can see how important it is for people to be morally good through and through as regards such serious matters. For someone who can heal a person's soul can also make a person's soul sick in the same degree. Therefore such truths may not be imparted by the gods to man until a stage of morality has been reached at which the healing medicine cannot be transformed into poison.

This applies not only to the situation in which we are dealing with abnormal states of body or soul but also to what goes on in social life. In what has been said in recent lectures you will have seen quite clearly that impulses work in the social life of human beings, good and bad impulses, which can be guided by those who understand such things, and are indeed often guided in rather extraordinary ways. You will realize that it is simply necessary for this to be so, for mankind must learn on its own account how to achieve the good. I know very well how little these things are taken seriously, even in our circles, and how narrow-minded are the excuses and objections. But this also has to be so at present.

As with the individual, so is it also in social life: Certain impulses can be steered and guided to one side or the other. In social life, in particular, it is still possible nowadays to make use to a considerable extent of the unconscious, for every age has its unconscious aspect. As soon as you start to reckon with the unconscious or the subconscious it is possible to achieve effects which differ considerably from what can be done consciously, for today's consciousness will not achieve its natural connection with the cosmos until the sixth post-Atlantean epoch. Today, those who reckon with the unconscious bring things over from the fourth post-Atlantean epoch in either a mephistophelean or a luciferic way. Now, it fits in well with our present endeavours in these grave times to apply general truths of this kind to specific situations, for it is appropriate not just to play theosophical games but to gather serious knowledge which affects reality, even though this serious knowledge might make demands as to the degree of prejudice existing in our feelings. Also, we are in accord with a feeling for Christmas if we make the decision to approach the earnestness of life. Nowadays we cannot allow ourselves to indulge luxuriously in sentimental Christmas-tree feelings, for a true Christmas mood involves feeling one's way to its connection with the grave and shattering experiences of the present time.

You can see, particularly in people's everyday lives, what happens if they are being influenced at a subconscious level. You can hypnotize an individual person, so that once he is hypnotized he is in your power, and you can make him do things he would never even consider doing in a waking state. You can hypnotize him, which means putting him into a state of consciousness belonging to ages long past, and you may have all sorts of intentions for doing so. In the same way it is possible to hypnotize whole communities. An individual person is stronger in the physical world than is a group, and it is therefore necessary to lower his consciousness considerably more in order to work through him while he is in this other consciousness. In the case of a community or group of people the lowering of consciousness need not even be noticeable, for it can be far more slight. Yet certain things would not be achieved by continuing to speak, for instance, in the way we speak with one another. Therefore I must stress again and again: I shall never consider speaking other than in difficult concepts which require intellectual understanding, so that each person is forced to follow the line of thought and form concepts of what is being said. If we take the fifth post-Atlantean period and its requirements seriously, there can be no question of wishing to bring about any kind of intoxication, or of intending to work on anything other than the intellect. Even someone who knows nothing of Spiritual Science, but has a certain awareness of what it means to be in the fifth post-Atlantean period, will respect the inner freedom of the human being and speak in a way which does not dupe the feelings or create disturbances in the soul.

It would be different with a person who wanted to achieve effects different from those I have described, that is, if someone wanted to make use of a lowered consciousness, which can be achieved far more easily with a crowd than with an individual, since for a crowd no hypnosis is needed. You know how a crowd, a group, can be seized by a certain intoxication if it is handled in a suitable way. I have said on earlier occasions that I have met orators who knew by instinct how to speak in a way which does not directly address the intellect but uses slogans and telling images to speak to a consciousness that is somewhat askew, somewhat delirious. As I said, the approach has to be stronger in the case of an individual, but for a crowd no more is needed. I have given you examples of this.

It is entirely fitting to contemplate these things in a mood of inwardness which befits these days, for they are deeply bound up with the Christmas and Easter Mysteries. I described some time ago how I was moved in my youth when I met with such an effect in a certain situation. I have recounted this example quite often: My karma led me at the right time to hear the sermons of a very important Jesuit father. I could watch as a certain image was intensified in the people by means of particular words; I saw them being convinced in a manner that did not involve their intellect but brought about a certain kind of delirious mood. Let us look at the example. The Jesuit was preaching about the necessity of believing in the Easter confession and he said, in effect, the following: Well, of course non-believers think that the Easter confession was instituted by the Pope or the college of cardinals. What an idea, my dear Christians! Someone who maintains that the Easter confession has been established by the Pope and the priests might be compared with somebody watching a trooper standing beside his cannon, with an officer next to him giving orders. The trooper only has to light the fuse and the cannon goes off. My dear Christians, compare the trooper with the Pope in Rome and the officer giving the orders with God! Just imagine the officer standing there shouting ‘Fire’, and the trooper lighting the fuse without any will of his own. The cannon goes off. This is what the Pope does. He listens to God's commandments. God commanded—the Pope was like the trooper who lit the fuse—and there was the Easter confession. Would you say that the trooper standing by the cannon and lighting the fuse had also invented the gunpowder? It is as unlikely that you would say the trooper invented the gunpowder as it is that you would maintain that the Pope invented the Easter confession! And all the people were convinced, of course! It was perfectly obvious.

In certain communities these things have to be learned, namely, how to describe things in pictures, how to use images, bring about intensifications, and employ comparisons. This is a special art which is diligently practised in the grey brotherhoods. But there is no need to belong to a grey brotherhood in order to practise such an art. One can be dependent in one way or another on the grey brotherhoods, perhaps without even knowing how dependent one is, and then one can use these methods.

What is all this based on? It is based on the fact that a different kind of soul life is present when we speak with one another in a manner suited to the fifth post-Atlantean period, for then we direct ourselves to the intellect and not to a kind of delirium which would be brought about if we used some of the means I have just sketched. In the fifth post-Atlantean period we have to learn to withstand Hödr, we have to learn to withstand the remnants of an earlier time that resemble the mistletoe which has become a parasite in the plant world. We have to learn to withstand Hödr, the unconscious one, the blind one, the passionate one, the delirious one.

We can only win this capacity by making our understanding such that we feel quite isolated from the world, whereas those who develop a delirious type of consciousness immediately attract to themselves cosmic effects; they draw cosmic effects down into the present. With the consciousness of the fifth post-Atlantean period we stand in isolation on the earth. In a delirious consciousness, cosmic effects are drawn into the soul. And these, of course, have to be utilized in an appropriate way. Let us take an actual case.

Someone who today wants to work on others, on those whose consciousness is delirious, with the aim of achieving a particular end, can do the following: He can remember when something similar existed in an earlier age when the starry constellations were also similar. Now since everything goes in waves in the world, so that a particular wave returns to the surface after a certain time, in order to achieve certain effects he can make use of an event which under similar cosmic conditions is like a copy of an earlier event; he can make it a copy of an earlier event. Let us assume that someone wants to achieve something by influencing others in their delirious consciousness, by carrying out certain procedures involving certain facts. He goes back in history and recalls something which happened at an earlier date under a similar starry constellation.

Assume someone wants to bring something about on a day in the spring of a particular year. Having established that it is Whitsuntide, he goes back through time until he finds an event that is similar to the one he wants to bring about. And it must fall in a year when the date of Whitsun fell approximately on similar days of the month. Then the starry constellation will also be roughly the same. By utilizing all this it will then be possible to work on those in a delirious state of consciousness. In a sense it will be possible, by bringing about a state of delirious consciousness under a particular starry constellation, to hit the target of a group of people who are always a kind of Baldur in the fifth post-Atlantean period; in other words, to play Loki with blind Hödr, or through blind Hödr.

Now let us take an actual case: In an earlier age Whitsuntide fell on 20 May 1347. At this time on a particular day the heralds, flourishing their trumpets, marched with a crowd—it does not matter that their relationship to the Whitsun Mystery differed from ours today—leading Cola di Rienzi, who made the proclamation, from that important place in Rome under that very starry constellation which fell on 20 May, which was to give him the title of tribune of Rome. The impression he made was comparable to the impression made on a group or crowd in a state of delirious consciousness. For the crowd believed that Cola di Rienzi had brought the Holy Ghost; and utilization of the starry constellation of the time made it possible, though for a very short time only, for him to achieve what he intended.

A remarkable copy of this event took place under the same starry constellation in 1915 when, not Cola di Rienzi, but Signor d'Annunzio called together a crowd on the same spot in a very similar way! Again a delirious consciousness was affected by ideas and symbols which conjured up pictures that were eminently suitable for speaking to this delirious consciousness. I am not criticizing anybody's consciousness but merely reporting facts—facts which, if you like, have been pushed as far as possible down into the unconscious. But this does not alter their effectiveness. On Whitsun-day 1915 the same happened in Rome as had happened on Whitsun-day 1347, which also fell on 20, 21 May. One day makes no difference. On the contrary, the constellation was all the more identical. At Whitsun 1915 there was a repeat performance of what had happened under Cola di Rienzi in 1347. The new event was thus particularly effective, for it was borne on the same vibrations, the same waves, the same conditions.

History will only be understood when such facts are known, when it is known what can be achieved with the help of such facts. Regardless of what the influences were, Signor d'Annunzio, through the life he had led so far, had the potential of succumbing to all sorts of influences, and he had the strength to put these influences to use. Let me remark merely that, because of his earlier poetry, this poet was called by a number of critics representing the healthy side of Italy ‘The singer of all shameful degeneracy’. In ordinary life his name was Rapagnetta, which I am told means ‘little turnip’, but he called himself d'Annunzio.

Under this starry constellation Signor d'Annunzio gave a speech which you may judge for yourselves because I am going to read it aloud to you to the best of my ability. To put you in the picture: There were two parties in Italy at that time, the Neutralists and the Interventionists, and Signor d'Annunzio set himself the task of transforming all the Neutralists into Interventionists. The Neutralists wanted to preserve neutrality, and Giolitti, a man who had been very active in Italian political life for a long time, was for neutrality. That speech by d'Annunzio, which was like a repetition of the one made long ago by Cola di Rienzi under the same starry constellation, went as follows:

‘Romans!

Yesterday you presented a noble show to the world! Your never-ending, well-ordered procession resembled those solemn processions of ancient days which gathered here in the temple of Jupiter Maximus; and every street through which such power marches, such power coupled with such dignity, becomes a Via Sacra. Invisible in your midst you drew, on an invisible carriage, the statue of our great mother.

Blessed be the Roman mothers I saw in the procession yesterday, the mothers who bore their sons in their arms and wore on their foreheads the mark of resigned courage and silent sacrifice.

Is there any need for exhortations when the very stones are eloquent? The people of Rome were prepared to tear up the paving stones trampled by the horses which ought long since to be standing firm at the borders of Istria, instead of remaining here, humbled by shame, to defend the nests of poisonous creatures, the houses of traitors! What must have been the sadness of our young soldiers!—What a show of discipline and self-denial they gave, when they protected, against the just anger of the people, those very men who denigrate and slander them, humiliating them before their brothers and before the enemy. Let us cry: “Long live the army!” That is the call of this hour! Of all the vile actions committed by Giolitti and his pack this is the vilest: the denigration of our arms and of our national defence. Until yesterday they got away with the dissemination of doubt, suspicion, and disregard for our soldiers—our handsome, good, strong, brave, impetuous soldiers, the flower of our people, the reliable heroes of tomorrow. With what heavy hearts did they fix their bayonets in order to repulse the very people whose only purpose was to avenge them!

O my admirable comrades! Today every good citizen is a soldier for the freedom of Italy! Through you and with you we are victorious, we have brought confusion to the ranks of the traitors. Hear, O hear! The crime of high treason has been declared and proved, and publicly announced. The dishonourable names are known; punishment is needed!

Do not be taken in, do not be moved to pity. A rabble like that has no twinges of conscience, no remorse. Who can teach another taste to the beast who is accustomed to the filth in which he rolls and the trough from which he gorges?

On the twentieth of May in the solemn gathering of our union, we shall not tolerate the shameless presence of those who, for months, have been negotiating the sale of Italy with the enemy. Clowns may not be permitted to clothe themselves in the tri-coloured mantle, and bellow from unclean throats the holy name of the fatherland. Write out your list of proscription without pity. It is your right, it is your duty! Who saved Italy in her hour of darkness, who but you, her people, pure and profound?

Never forget that! The others may escape punishment only by flight! Let them go! This is the only leniency permitted towards them. Was not a certain one, even this morning, still inclined to join in the plots whose net is being spun among the blossoming rosebeds of the villa on the Pincio—now to be confiscated—by the fat German spider who lives there? We never believed for one minute, of course, that a ministry formed by Herr Bülow could have received the approval of the King—or rather, that the King could have become an accomplice to such a thing.

In his great heart the King has heard the exhortation of Camillo Cavour: The hour of the House of Savoy has come!

The hour has come. It tolls under the high heavens which arch over your Pantheon, O Romans, and over this eternal Capitol! Here, where the plebeians held the meetings of their council; here, where every increase in the empire of Rome was consecrated, where the consuls exacted the levies and received the oaths of the soldiers; whence the magistrates of the republic departed to take over command of the armies and control the provinces; where Germanicus set up the trophies of his victory over the Germans; where the triumphant Octavian solemnly confirmed Roman dominance over the whole of the Mediterranean basin; here, at this place, the starting point and the goal of all our victories, we celebrate the voluntary sacrifice, we cry the words of consecration and desire: Long live the war, long live Rome, long live Italy, long live the army and the fleet, long live the King! Glory and victory!’

Thus spoke the new Cola di Rienzi. Then he received the #8224 presented to him as a special souvenir of Nino Bixio. This #8224 stemmed from ancient days and had been treasured by the Podrecca family. The #8224 is presented—pardon me, but this is really true—by the editor of Asino! Asino is a particularly obscene satirical journal. But d'Annunzio takes hold of the #8224, kisses it solemnly, strides through the crowd and enters—not, like Cola di Rienzi, a horse-drawn triumphal chariot, for times have changed—he enters a motor car, having first commanded all the church bells to be rung. The delirious consciousness must not be allowed to fade too soon. All the bells are rung to keep it going a little longer. Then d'Annunzio halts his car at the telegraph office and sends a telegram to the editor of Le Gaulois who answers—I am sorry I do not know how to pronounce this in French so I shall have to say it in the German way—who answers to the name of Meier:

‘Rome, 1 p.m., great battle fought. Have just spoken on the Capitol to an enormous, delirious crowd. The bells are sounding the alarm, the cries of the people rise up to the most beautiful sky in the world. I am drunk with joy. After the French miracle I have now witnessed the Italian miracle.’

Without making any comments or taking sides I simply wanted to point out certain facts in order to show, by the way in which they are connected, how things happen that are hardly noticed by our unobservant contemporaries. I wanted to show that although the ‘singer of all shameful degeneracy’, as he was called in Italy, probably did not believe very strongly in the miracle of Whitsun, he nevertheless succeeded very well in working on certain unconscious impulses by using a repetition of an event which made available considerable forces within a delirious consciousness. This man, who in his own country is called ‘the singer of all shameful degeneracy’ and who has succeeded in writing a novel which trumpets forth his relationship with a famous woman in the most contemptible way—this man found another whole series of effective images in another long speech, this time in the Constanzi theatre. The image of the cannon, which I have already mentioned, is rather less significant. I cannot read the whole speech to you as this would take too long. Let me give you a passage from the beginning and another from the end. It begins:

‘Romans, Italians, brothers in faith and in yearning, my new friends, and my companions of old!’

Well, so he says ‘of old’!

‘Your greetings of warm kindness, of generous recognition, are not intended for me. It is not the homecomer in me you are welcoming, I know, it is the spirit that leads me, the love that fills me, the idea that I serve.

Your welcome goes through me and beyond me to a higher goal. I bring you the tidings of Quarto, Roman tidings to the Rome of the Villa Spada and of Vascello.

This evening the daylight has not gone from the Aurelian walls and it will not go: the glimmer remains on San Pancratio.

Let us this evening confront cowardice with heroism and remember that sixty-six years ago today the leader of men led his legion, already destined to become the June miracle, from Palestrina back to Rome. Let us this evening confront shame with fame and remember that fifty-five years ago at this very hour the thousand on the march from Marsala to Salemi were bivouacking, their muskets stacked together, eating their bread or sleeping quietly. In their hearts they carried the stars and the words of their leader which still sound vital and commanding to this day: “If we unite, our task will be easy. To arms!” It was the call of Marsala, which continued with the robust threat: “Those who do not arm are cowards or traitors!” If he, the saviour, could but descend from the Janiculus into the plain, would he not brand with one or the other of these signs and charge with shame all those who secretly or publicly work towards disarming Italy, shaming our fatherland, returning it to a state of servitude, nailing it back on its cross or leaving it to die in a bed that has sometimes seemed to us a grave without a cover?

Some need fifty years to die in their beds, some need fifty years to complete their disintegration in their beds. Is it possible we would allow strangers in our midst or from without, enemies who live in our house or who have entered it forcibly, to impose this kind of death on a people who yesterday raised with a shudder of power an image of their highest myth upon their shore, a monument of their true will, their Roman will, O citizens? For three days now an indefinable stink of treachery has been seeking to suffocate us.’

And so it goes on. Then, at the end we find a new, warmed-up version of something we know so well from the gospels. D'Annunzio of all people dares to speak the following words:

‘Blessed are they who have more, for all the more shall they give, all the more shall their enthusiasm be inflamed! Blessed are they who have for twenty years a pure spirit, a hardened physique, a courageous mother!

Blessed are they who refrained, waiting and trusting, from squandering their strength, preserving it instead with a warrior's discipline!

Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

D'Annunzio of all people says: ‘Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

‘Blessed are they who shall tear out the hate rooted in their breast with their own hands and then offer their sacrifice!

Blessed are they who yesterday still resisted the event, yet today silently accept it as a profound necessity, desiring now to be no longer the last but the first!

Blessed are the young men who hunger and thirst for glory, for they shall be satisfied!

Blessed are the compassionate, for they shall wipe away the shining blood and bind up the lustrous pain!

Blessed are the pure in heart, blessed those who return victorious; for they shall see the new countenance of Rome, the re-crowned head of Dante, the triumphant beauty of Italy.’

So even in our own time such things are sometimes said! And it is so important, my dear friends, not to pass by these things. For not all people act in accord with the One Whose birth we celebrate in the holy night—not those who scream out such beatitudes into the world. To belong, not to the darkness, but to the light which has entered into the world: This is a feeling with which to fill our souls at the time of this holy feast. To dedicate ourselves to the light, instead of to that inattentiveness which brings us only darkness: This, too, can be something in these grave times which it is important for us to inscribe in our souls on Christmas Eve.

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.

We have seen how at his death a man leaves behind him the corpse, first of his physical body, then of his etheric body and finally of his lower astral body. What is then left when he has shed these three bodies? The memory-picture which comes before the soul at death vanishes at the moment when the etheric body takes leave of the astral. It sinks into the unconscious, so to speak, and ceases to have any significance for the soul as an immediate impression. But although the picture itself vanishes, something important, something that may be called its fruit, survives. The total harvest of the last life remains like a concentrated essence of forces in the higher astral body and rests there.

But a man has often gone through all this in the past. At each death, at the end of each incarnation, this memory-picture has appeared before his soul and left behind what I have called a concentrated essence of forces. So with each life a picture is added. After his first incarnation a man had his first memory-picture when he died; then came the second, richer than the first, and so on. The sum-total of these pictures produces a kind of new element in man. Before his first death a man consists of four bodies, but when he dies for the first time he takes the first memory-picture with him. Thus on reincarnating for the first time he has not only his four bodies but also this product of his former life. This is the “causal” body. So now he has five bodies: physical, etheric, astral, ego and causal. Once this causal body has made its appearance, it remains, though it was first constituted from the products of previous lives. Now we can understand the difference between individuals. Some of them have lived through many lives and so have added many pages to their Book of Life. They have developed to a high level and possess a rich causal body. Others have been through only a few lives; hence they have gathered fewer fruits and have a less developed causal body.

What is the purpose of man's repeated appearance on Earth? If there were no connection between the various incarnations, the whole process would of course be senseless, but that is not how it goes. Think how different life was for a man who was incarnated a few centuries after Christ, compared with the conditions he will find when he reincarnates today. Nowadays a child's life between the sixth and fourteenth years is taken up with acquiring knowledge: reading, writing, and so on. Opportunities for the cultivation and development of human personality are very different from what they were in the past. A man's incarnations are ordered in such a way that he returns to the Earth only when he will find quite new conditions and possibilities of development, and after a few centuries they will always be there. Think how quickly the Earth is developing in every respect: only a few thousand years ago this region was covered with primeval forests, full of wild beasts. Men lived in caves, wore animal skins and had only the most primitive knowledge of how to light a fire or make tools. How different it all is today! We can see how the face of the Earth has been transformed in a relatively short time. A man who lived in the days of the ancient Germanic people had a picture of the world quite different from the picture which prevails today among people who learn to read and write. As the Earth changes, man learns quite new things and makes them his own.

What is the usual period between two incarnations and on what does it depend? The following considerations will give us the answer and we shall see how the changing conditions of the Earth come into it.

In the course of time certain Beings have enjoyed peculiar honours. For example, in Persia in 3000 B.C. the Twins (Gemini) were specially honoured; between 3000 B.C. and 800 B.C. the sacred Bull Apis (Taurus) was revered in Egypt and the Mithras Bull in Asia Minor. After 800 B.C. another Being came into the foreground and the Ram or Lamb (Aries) was honoured. So arose the legend of Jason, who went to fetch the Golden Fleece from the sacred Ram in Asia beyond the sea. The lamb was so highly revered that in due time Christ called Himself the “Lamb of God”, and the first Christian symbol was not the Cross with the Saviour hanging on it, but the Cross together with the Lamb.

This means that there were three successive periods of civilisation, each associated with important happenings in the heavens. The Sun takes his course in the sky along a particular path, the Ecliptic, and at the beginning of Spring in a given epoch the Sun rises at a definite point in the Zodiac. So in the year 3000 B.C. the Sun rose in Spring in the constellation of the Bull; before that in the constellation of the Twins, and about 800 B.C. in the constellation of the Ram. This vernal point moves slowly backwards round the Zodiac year by year, taking 2,160 years to pass from one constellation to the next, and people chose as the symbol of their reverence the heavenly sign in which the vernal Sun appeared. If today we were able to understand the powerful feelings and the exalted states of mind which the ancients experienced as the Sun passed on into a new constellation, we should understand also the significance of the moment when the Sun entered the sign of Pisces. But for the materialism of our time no such understanding is possible.

What was it, then, that people saw in this process? The ancients saw it as an embodiment of the forces of nature. In Winter these forces were asleep, but in Spring they were recalled to life by the Sun. Hence the constellation in which the Sun appeared in Spring symbolised these reawakening forces; it gave new strength to the Sun and was felt to be worthy of particular reverence. The ancients knew that with this movement of the Sun round the Zodiac something important was connected, for it meant that the Sun's rays fell on the Earth under quite different conditions as time went on. And indeed the period of 2,160 years does signify a complete change in the conditions of life on Earth. And this is the length of time spent in Devachan between death and a new birth. Occultism has always recognised these 2,160 years as a period during which conditions on Earth change sufficiently for a man to reappear there in order to gain new experience.

We must remember, however, that during this period a person is generally born twice, once as a man and once as a woman, so that on average the interval between two incarnations is in fact about 1,000 years. It is not true that there is a change from male to female at every seventh incarnation. The experiences of the soul are obviously very different in a male incarnation from those it encounters in a female incarnation. Hence the general rule is that a soul appears once as a man and once as a woman during this period of 2,160 years. It will then have had all the experiences available to it under the conditions of that period; and the person will have had the possibility and opportunity to add a new page to his Book of Life. These radical changes in the conditions on Earth provide a schooling for the soul. That is the purpose of reincarnation.

A man takes with him into Devachan his causal body and the purified, ennobled parts of his astral and etheric bodies; these belong to him permanently and he never loses them. At a particular moment, just after he has laid aside his astral corpse, he stands face to face with himself as if he were looking at himself from the outside. That is the moment when he enters Devachan.

Devachan has four divisions:

1. The continents
2. The rivers and oceans
3. The airy region; etheric space
4. The region of spiritual archetypes

In the first division everything is seen as though in a photographic negative. Everything physical that has ever existed on this Earth, whether as mineral, plant or animal, and everything physical that still exists, appears as a negative. And if you see yourself in this negative form, as one among all the others, you will be in Devachan. What is the point of seeing yourself in this way?

You do not see yourself once only, but by degrees you come to see yourself as you were in former lives, and this has a deep purpose. Goethe says: “The eye is formed by the light for the light.”¹⁸ He means that light is the creator of the eye, and this is perfectly true. We see how true it is if we observe how the eye degenerates in the absence of light. For example, in Kentucky certain creatures went to live in caves; the caves were dark and so the creatures did not need eyes. Gradually they lost the light of the eyes, and their eyes atrophied. The vital fluids which had formerly nourished their eyes were diverted to another organ which was now more useful for them. These creatures, then, lost their sight because their whole world was without light: the absence of light destroyed their power of sight. Thus if there were no light, there would be no eyes. The forces which create the eye are in the light, just as the forces which create the ear are in the world of sound. In short, all the organs of the body are built up by the creative forces of the universe. If you ask what has built the brain, the answer is that without thinking there would be no brain. When a Kepler¹⁹ or Galileo²⁰ directed his reasoning power to the great laws of nature, it was the wisdom of nature which had created the organ of understanding

Ordinarily a man enters the earthly world with his organs to a certain extent perfected. During the interval since his last incarnation, however, new conditions have arisen, and he has to work upon them with his spirit. In all his experiences there is a creative power. His eyes, and the understanding which he already possesses, were formed in an earlier incarnation. When after death he reaches Devachan, he finds, as we have seen, the picture of his body as it was in his last life, and within him he still carries the fruits of the memory-picture of his last life. It is now possible for him to compare the course of his development in his various lives: what he was like before the experiences of his last life and what he can become when the experiences of this latest life are added to those of the others. Accordingly he forms for himself a picture of a new body, standing one step higher than his previous bodies.

At the first stage in Devachan, therefore, a man corrects his previous life-picture, and out of the fruits of his former lives he prepares the picture of his body for his next incarnation.

At the second stage in Devachan, life pulsates as a reality, as though in rivers and streams. During earthly existence a man has life within him and he cannot perceive it; now he sees it flowing past and he uses it to animate the form he had built up at the first stage.

At the third stage of Devachan, a man is surrounded by all the passions and feelings of his past life, but now they come before him as clouds, thunder and lightning. He sees all this as it were objectively; he learns to understand it, and to observe it as he observes physical things on Earth; and he gathers all his experiences into the life of his soul. By dint of seeing these pictures of the life of soul he is able to incorporate their particular qualities, and thus he endows with soul the body he had formed at the first stage.

That is the purpose of Devachan. A man has to advance a stage further there, so he himself prepares the image of his body for his next incarnation. That is one of his tasks in Devachan; but he has many others also. He is by no means concerned only with himself. Everything he does is done in full consciousness. He lives consciously in Devachan, and statements to the contrary in theosophical books are false. How is this to be understood? When a man is asleep, his astral body leaves the physical and etheric bodies, and consciousness leaves him also. But that is true only while the astral body is engaged on its usual task of repairing and restoring harmony to the weary and worked out physical body. When a man has died, his astral body no longer has this task to perform, and in proportion as it is released from this task, consciousness awakens. During the man's life his consciousness was darkened and hemmed in by the physical forces of the body and at night he had to work on this physical body. When the forces of the astral body are released after death, its own specific organs immediately emerge. These are the seven lotus-flowers, the Chakrams. Clairvoyant artists have been aware of this and have used it as a symbol in their works: Michaelangelo²¹ created his statue of Moses with two little horns. The lotus-flowers are distributed as follows:

• The 2-petalled lotus-flower at the base of the nose, between the eyebrows;
• The 16-petalled lotus-flower in the region of the larynx;
• The 12-petalled lotus-flower in the neighbourhood of the heart;
• The 8- or 10-petalled lotus-flower in the region of the stomach;
• A 6- and a 4-petalled lotus-flower are to be found lower down.

These astral organs are hardly observable in the ordinary man of today, but if he becomes clairvoyant, or goes into a state of trance, they stand out in shining, living colours, and are in motion. Directly the lotus-flowers are in motion, a man perceives the astral world. But the difference between physical and astral organs is that physical organs are passive and allow everything to act on them from outside. Eye, ear and so on have to wait until light or sound brings them a message. Spiritual organs, on the other hand, are active; they hold objects in their grip. But this activity can awaken only when the forces of the astral body are not otherwise employed; then they stream into the lotus-flowers. Even in Kamaloka, as long as the lower parts of the astral body are still united to the man, the astral organs are dimmed. It is only when the astral corpse has been discarded and nothing remains with the man except what he has acquired as permanent parts of himself—i.e. at the entrance to Devachan—that these astral sense-organs wake to full activity; and in Devachan man lives with them in a high degree of consciousness.

It is incorrect for theosophical books to say that man is asleep in Devachan; incorrect that he is concerned only with himself, or that relationships begun on Earth are not continued there. On the contrary, a friendship truly founded on spiritual affinity continues with great intensity. The circumstances of physical life on Earth bring about real experiences there. The inwardness of friendship brings nourishment to the communion of spirits in Devachan and enriches it with new patterns; it is precisely this which feeds the soul there. Again, an elevated aesthetic enjoyment of nature is nourishment for the life of the soul in Devachan.

All this is what human beings live on in Devachan. Friendships are as it were the environment with which a man surrounds himself there. Physical conditions all too often cut across these relationships on Earth. In Devachan the way in which two friends are together depends only on the intensity of their friendship. To form such relationships on Earth provides experiences for life in Devachan.

• 18. “Goethe says ...” Literally, “And so the eye is formed by the light for the light.”
• 19. Johannes Kepler, 1571–1630, astronomer and mathematician. Established the three laws concerning the movements of the planets.
• 20. Galileo Galilei, 1564–1642. Laid the foundations of mechanics, discovered the laws of free fall, of the pendulum, of ballistics.
• 21. Michelangelo Buonarroti, 1475–1564. His “Moses”, intended for the tomb of Pope Julius II, is in the church of S. Pietro in Vincoli, Rome.

Today I would like to connect and amplify individual observations that we have made in the course of our studies with this or that detail. If you follow the times attentively, you will have been able to notice here and there that, in the thoughts, experiences, and impulses that in the past man felt had “brought him so wonderfully far,” he can no longer find what can help him reach into the future. Yesterday, one of our members pressed into my hands last week's issue of the Frankfurter Zeitung, dated November 21, 1917. In that journal is an article by a very learned gentleman—it must have been a very learned gentleman, because he had in front of his name not only the title Doctor of Philosophy but also the title Doctor of Theology, and in addition there is also Professor. He is thus Professor, Doctor of Theology, and Doctor of Philosophy. He is therefore, of course, a very clever man! He has written an article that deals with all sorts of contemporary spiritual needs. In the course of this article there is a section that is expressed in the following way: “The experience of being that lies behind things has no need of pious consecration or religious estimation, because it is in itself religion. Here it is not a matter of the feeling and comprehension of one's own individual values but of the great Irrational that is hidden behind all existence. He who touches it so that the divine spark leaps across undergoes an experience that has primary character, the ‘primeval experience.’ To experience this, along with all that is moved by the same stream of life, endows him with, to use a word beloved in modern times, a cosmic feeling for life.”

Forgive me, dear friends. I am not reading this to arouse within you some particularly lofty mental pictures to correspond with these washed-out sentences but rather to lead before you a symbol of our time. “A cosmic religiosity is in the process of growing among us, and the extent of the longing for it is shown by the perceptible growth of the theosophical movement that undertakes to discover and unveil the circulation of life behind the senses.” It is indeed difficult to stagger over all these washed-out concepts, but is it not nevertheless true that as a symbol of our time this is quite peculiar? Further on he says, “In this cosmic piety, it is not a question of mysticism that begins with rejection of the world . . .” etc.

One cannot conceive of anything clever in these sentences! Since the Professor, Doctor of Theology, and Doctor of Philosophy represents it, however, one must naturally consider it as something clever. Otherwise one would perceive it as something that is brought falteringly to expression in an unclear tirade, reminding one of the learned gentleman who can no longer continue on the path on which he has traveled and who feels obliged to point to something that is there, something that apparently seems to him not completely hopeless. One should not be at all delighted with these utterances; such things must not lull us into slumber just because we notice that from some direction someone has again observed that something lies behind the spiritual scientific movement. That would indeed be very harmful, because those who make these remarks are often the same ones who feel satisfied with such utterances, who do not go further. They even point with these washed-out things to an event that will enter the world, and this would thereby belong precisely to those who are altogether too comfortable to become involved in something that requires earnest study of spiritual science. This event must really break in and take hold of human feeling (Gemuet) if what is bound up with reality is to flow into the time-stream of evolution so that healing forces are able to rise from it. It is naturally easier to speak of the “surging waves” and of “cosmic feelings” than to enter seriously into the things that are demanded by the signs of the time and that must be made known to humanity. For this reason it seems to me necessary to say things here that have been stated previously in public lectures but that will be spoken of further, now with a strong emphasis on the difference between what is worn out, what is no longer capable of life, which has led to these catastrophic times, and what must really take hold of the human soul if any progress is to be made.

With the old wisdom by which human beings have reached the present, thousands of congresses can be held—world congresses and national congresses, and whatever—thousands of societies can be founded, but one must be clear that these thousands of congresses, thousands of societies, will not be effective unless the spiritual life-blood of the science of the spirit flows through them. What man is lacking today is the courage to enter into the real exploration of the spiritual world. It sounds strange, but it must be said that all that is needed to begin with is to circulate to a broad public, for example, the small brochure, Human Life in the Light of Spiritual Science. Something new would be achieved through this in calling forth knowledge of man's connection with the cosmic order. Attention is drawn precisely to such knowledge in this brochure. Concrete attention is drawn to the way in which the earth annually alters its conditions of consciousness and the like. What is said in this lecture and in this brochure is said with particularly full consideration of the needs of our time. To receive this would be of greater significance than all the wishy-washy talk of “cosmic feeling” and of entering some sort of “surging waves,” or what have you. I have only quoted these things to you, because to reword them is impossible for me, as they are too senseless in their formulation.

One is not hindered, of course, by being attentive to these things, because they are important and essential. What I wish to draw to your attention is that we must not “mystify” ourselves, that we must be clear. Utter clarity is necessary if we wish to work for an anthroposophically oriented spiritual science.

I wish to point out once again that what is essential for humanity in this fifth post-Atlantean period is to enter into a special treatment of great issues of life that have been obscured in a certain way through the wisdom of the past. I have already pointed this out to you. One great issue of life can be characterized in the following way: an attempt will have to be made to place the spiritual etheric in the service of outer practical life. I have brought to your attention that the fifth post-Atlantean period will have to solve the problem of how human moods, the motions of human moods, allow themselves to be translated into wave motions on machines, how man must be brought into connection with what must become more and more mechanical. For that reason I called your attention a week ago to how superficially this mechanizing will be accepted by a certain portion of the surface of the earth. I presented an example to show how, following the American way of thinking, an attempt was made to extend the mechanical over human life itself. I presented the example of the pauses that were to be exploited so that, instead of far fewer tons, up to fifty tons could be loaded by a number of workmen. For this one need only carry the Darwinian principle of selection actually into life.

In such situations the will is there to harness human energy to mechanical energy. These things should not be treated by fighting against them. That is a completely false view. These things will not fail to appear; they will come. What we are concerned with is whether, in the course of world history, they are entrusted to people who are familiar in a selfless way with the great aims of earthly evolution and who structure these things for the health of human beings or whether they are enacted by groups of human beings who exploit these things in an egotistical or in a group-egotistical sense. That is what matters. It is not a question of the what in this case; the what is sure to come. It is a question of the how, how one tackles these situations. The what lies simply in the meaning of earthly evolution. The welding together of the human nature with the mechanical nature will be a problem of great significance for the remainder of earthly evolution.

I have deliberately drawn attention often, even in public lectures, to the fact that the consciousness of the human being is connected with the forces of disintegration. On two occasions I have said in public lectures in Basel that within our nervous system we are dying. These forces, these forces of dying away, will become more and more powerful. The bond will be established between these forces dying within man, which are related to the electric, magnetic forces, and the outer mechanical forces. Man will to a certain extent become his intentions, he will be able to direct his thoughts into the mechanical forces. Hitherto undiscovered forces within human nature will be discovered, forces that will work on outer electric and magnetic forces. The first problem is to bring together human beings with the mechanical, which will have to prevail increasingly in the future. The second problem consists in calling upon the help of the spiritual circumstances. This can only be done, however, when the time is ripe and when a sufficient number of people are prepared for it in the right way. The time must come, however, when the spiritual forces are made mobile enough to master life in relation to illness and death. Medicine will become spiritualized, intensely spiritualized. Of all these things, caricatures are being made from certain directions, but these caricatures show only what really must come.

Again it is a question of whether this problem is attacked from the same direction to which I pointed regarding the other problem, in an outer egotistical or group-egotistical way.

The third problem is to introduce human thoughts into the actual evolution of the human species, in birth and education. I have pointed out that conferences have already been held on how in the future a materialistic science would be founded regarding conception and the relationships between man and woman. All these things indicate to us that something most significant is in the process of evolving. It is still easy today to say, “Why is it that people who know about these things in the right sense do not apply them?” In the future it will become clear just what is involved in this application and which forces are still actively hindering the foundation of large-scale spiritualized medicine or spiritualized national economy. No more can be accomplished today than to talk about these things, until people have enough understanding of them, people who are inclined to accept them in a selfless way. Today many people believe that they are able to do this, but many circumstances of life hinder what they are able to do. These life circumstances can be overcome in the right way only when a deeper and deeper understanding gains ground and when there is willingness to renounce, at least for a time, the immediate, practical application of these things on a larger scale.

These things have all developed in such a way that one can say that little has been retained of what was once hidden behind the ancient, atavistic strivings until the fourteenth and fifteenth centuries. There is much talk today about the ancient alchemy. The proceedings of the procreation of Homunculus are also recalled at times, and so on, but what is spoken of here is for the most part groundless. If one once understood what can be said in connection with the Homunculus scene in Goethe's Faust, one would be better informed about these things, because what is essential is that, from the sixteenth century on, a fog has been spread over these things; they have receded in human consciousness.

The law that governs these things is the same as the law that regulates within the human being the rhythmical alternation of waking and sleeping. Just as man cannot rise above sleep, so, in regard to spiritual evolution, he cannot disregard the sleeping of spiritual science that has marked the centuries since the sixteenth century. It was necessary for humanity to sleep through the spiritual for a time in order that it could appear again in another form. One must comprehend such necessities, but one must also not allow oneself to be depressed by them. For this reason one must be very clear that the time of awakening has come and that one must take an active part in this awakening, that events often hurry ahead of knowledge and one will not understand the events that take place around us unless one accustoms oneself to knowledge.

I have repeatedly pointed out to you that certain egotistical groups are striving esoterically, and their influence is active in the ways that I have often indicated in these studies. First of all, it was necessary that a certain knowledge should recede within humanity, a knowledge that is designated today with such misunderstood words as alchemy, astrology, and so on. This knowledge had to recede, fall into a sleep, so that man would no longer have the possibility of drawing what pertains to the soul out of observation of nature but would have to become more dependent on himself. Through this he would awaken the forces within him, for it was necessary that certain things appear first in abstract form and later take on again concrete, spiritual form.

Three ideas have gradually arisen in the course of evolving during the last centuries, ideas which, in the way they have entered human life, are essentially abstract. Kant has named them falsely, while Goethe has named them correctly. These three ideas Kant called God, freedom, and immortality; Goethe called them correctly God, virtue, and immortality. When one sees the things that are hidden behind these three words, it is clear that they are exactly the same as what modern man views more abstractly but that were viewed more concretely until the fourteenth and fifteenth centuries. In the ancient atavistic sense they were also viewed more materially. They experimented in the ancient way, indeed, they sought at that time with alchemical experiments to observe the processes that showed the working of God in process. They tried to produce the Philosopher's Stone.

Behind all these things is hidden something concrete. This Philosopher's Stone was to present human beings with the possibility of becoming virtuous, but it was thought of more materially. It was to lead human beings to experience immortality, to put them into a certain relationship to the universe, through which they would experience within themselves what goes beyond birth and death. All these washed out ideas with which one seeks today to grasp the ancient things no longer coincide with what was intended at that time. These things have become simply abstract, and modern humanity speaks from abstract ideas. They have wished to understand God through abstract theology; virtue is also regarded as something purely abstract. The more abstract the idea, the better modern humanity likes to use it in speaking about these things, even immortality. One speculates about what could be immortal in man. I spoke about this in my first Basel lecture, saying that the science that occupies itself today philosophically with questions about immortality is a starved science, an undernourished science. This is only another form of expression for abstract thinking in which such matters are pursued.

Certain brotherhoods in the West, however, have still preserved a relationship to the old traditions and have tried to apply them in a corresponding way, to place them in the service of a certain group egoism. It is really necessary for these things to be pointed out. Naturally, when these things are spoken of in public, from this comer of the West, in exoteric literature, then God, virtue or freedom, and immortality are also talked about in an abstract way. It is only in the circle of the initiates that it is known that all of this is only speculation, that these are all abstractions. For themselves, they seek what is being striven for in the abstract formulas of God, virtue, and immortality in something much more concrete, and for this reason, these words are translated for the initiates in their respective schools. God is translated as gold, and one seeks behind the mystery to come to what can be described as the mystery of gold. Gold, representing what is sun-like within the earth's crust, is indeed something within which is imbedded a most significant mystery. In fact, gold stands materially in the same relationship to other substances as within thinking the thought of God stands to other thoughts. It only matters in which way this mystery is understood.

This relates to the egotistical group exploitation of the mystery of birth. One is striving to wrestle here with real cosmic understanding. Modern man has completely replaced this cosmic understanding with a terrestrial understanding. When man today wishes to examine, for example, how the embryo in animals and man develops, he examines with a microscope what exists precisely in the place on earth onto which he has cast his microscopic eye; he regards this as what is to be examined. It cannot be a matter only of this, however. It will be discovered—and certain circles are coming close to this in their discoveries—that the active forces are not in what one meets with the microscopic eye but are rather within what streams in from the cosmos, from the constellations in the cosmos. When an embryo arises, it arises because into the living being in which the embryo is being formed are working forces from all directions of the cosmos, cosmic forces. When a fertilization takes place, what will develop out of the fertilization is dependent upon which cosmic forces are active.

Diagram 9 Click image for large view

There is one thing that will come to be understood today that is not yet understood. Today one looks at some living being, let us say a chicken. When in this living being a new embryo arises, the biologist examines how, so to speak, out of this chicken the egg grows. He examines the forces that are supposed to allow the egg to grow out of the chicken. This is a piece of nonsense. The egg does not at all grow out of the hen; the hen is only the foundation; the forces work out of the cosmos, forces that produce the egg on the ground that has been prepared within the hen. When the biologist today works with his microscope, he believes that what he sees in the microscopic field also includes the forces on which what he sees depends. What he sees there, however, is subject to the forces of the stars that work together in a certain constellation, and when one discovers the cosmic here, one will discover the truth, the reality: it is the universe that conjures the egg from the hen.

All of this, however, is connected above all with the mystery of the sun and, observed from the earth, with the mystery of gold. Today I am offering a kind of programmatic indication; in the course of time these things will become clearer.

In the same schools about which we are speaking, virtue is not called virtue but is simply called health, and one endeavors to acquaint oneself with those cosmic constellations that have a connection with the health and illness of human beings. Through acquainting oneself with the cosmic constellations, however, one learns to know the individual substances that lie on the surface of the earth, the juices and so on, that are connected with health and illness. From certain directions, a more material form of the science of health is increasingly being developed, one that rests, however, on a spiritual foundation.

The notion will also spread from this direction that man becomes good not by learning all sorts of ethical principles, through which man can become good, but rather by, let us say, taking copper under a certain constellation of stars or arsenic under another. You can imagine how these things could be exploited for power by groups of egotistically inclined people. It is only necessary to withhold this knowledge from others who are then unable to participate, and one has the best method of ruling over great masses of people. One does not need to speak about these things at all; one need only introduce, for example, some new delicacy. Then one can seek a market for this new delicacy, which has been tinged appropriately, and thus bring about what is necessary, if these things are comprehended materialistically. One must be clear that in all matter there are hidden spiritual workings. Only one who knows in the true sense that there is nothing really material but only the spiritual will penetrate beyond the mysteries of life.

Likewise, the attempt will be made from this direction to bring the problem of immortality into materialistic channels. This problem of immortality can be led into materialistic channels in the same way, by exploitation of cosmic constellations. One does not, of course, attain through this what is often speculated as being immortality, but one attains a different immortality. One prepares oneself—so long as it is impossible to influence the physical body to prolong life artificially—to undergo soul experiences that will enable one to remain in the lodge of a brotherhood even after death, to help there with the forces that one has at one's disposal. Immortality is simply called prolonging life in these circles.

You can see outer signs of all these things. I do not know whether some of you have noticed the book that for a time provoked a sensation, a book that also came from the West bearing the title, The Disturbance of Dying (Der Unfug des Sterbens). These things all move in this direction. They are only the beginning. What has gone further than the beginning is carefully preserved for the group egotism, is kept very esoteric. These things are actually possible, however, if one brings them into materialistic channels, if one makes the abstract ideas of God, virtue, and immortality into concrete ideas of gold, health, and prolonging life, if one exploits in a group-egotistical sense what I presented to you as the great problems of the fifth post-Atlantean times. What is called in a washed-out way “cosmic feeling” by Professor, Doctor of Theology, Doctor of Philosophy, is presented by many—and unfortunately by many in an egotistical sense—as cosmic knowledge. While science for centuries has beheld only processes occurring on earth, has rejected all study of what is approaching as the most important extraterrestrial occurrence, it will be precisely in the fifth post-Atlantean time that exploitation will be considered of the forces penetrating in from the cosmos. Just as it is now of special importance for the regular professor of biology possibly to have a much-enlarged microscope, possibly to use much more exact laboratory methods, so in the future, when science has become spiritualized, what will matter will be whether one carries out a certain process in the morning, evening, or at noon, or whether one allows what one did in the morning to be somehow further influenced by active factors of the evening, or whether the cosmic influence from morning until evening is excluded, paralyzed. In the future such processes will prove themselves to be necessary; they also will take place. Naturally much water will run over the dam until the materialistically oriented university chairs, laboratories, and so on, are handed over to the spiritual scientists, but this exchange must take place if humanity is not to come completely into decadence. This laboratory work will have to be replaced by work in which, for example—when it is a matter of the good that is to be attained in the future—certain processes take place in the morning and are interrupted during the day; the cosmic stream passes through them again in the evening, and this is preserved rhythmically until it is morning again. The processes are conducted in such a manner that certain cosmic workings are always interrupted during the day, and the cosmic processes of morning and evening are studied. To achieve this, manifold arrangements will be necessary.

You can gather from this that when one is not in a position to participate publicly in what happens, one can only talk about these things. From the same direction that wishes to put gold, health, and prolonging life in place of God, virtue, and immortality, the effort is made not to work with the processes of morning and evening but with something totally different. I called to your attention last time that the impulse of the Mystery of Golgotha was to be eliminated from the world by introducing another impulse from the West, a kind of Antichrist; from the direction of the East, the Christ impulse, as it appears in the twentieth century, is to be paralyzed by directing the attention, the interest, away from Christ appearing in the etheric.

Those concerned with introducing the Antichrist instead of the Christ have endeavored to exploit what could work especially through the most materialistic forces, yet working spiritually with these materialistic forces. Above all they strive to exploit electricity and especially the earth's magnetism to have influence over the entire earth. I have shown you how, in what I have called the human double, earthly forces arise. This mystery will be penetrated. It will be an American mystery to make use of the magnetism of the earth in its “doubleness,” to make use of the magnetism in North and South to send guiding forces that work spiritually across the earth. Look at the magnetic map of the earth and compare it with what I am now saying. Observe the course of the line where the magnetic needle swings to East and West and where it does not swing at all. (I can only give indications at this time.) From a certain celestial direction, spiritual beings are constantly at work. One need only put these spiritual beings at the service of earthly existence and, because these spiritual beings working in from the cosmos are able to transmit the mystery of the earth's magnetism, one can penetrate the mystery of the earth's magnetism and can bring about something very significant of a group-egotistical nature in relation to the three things, gold, health, and prolonging life. It will simply be a matter of mustering the doubtful courage for these things. This will certainly be done within certain circles!

From the direction of the East, it is a matter of strengthening what I have already explained: the in-streaming and actively working beings from the opposing sides of the cosmos are placed at the service of earthly existence. A great struggle will arise in the future. Human science will move toward the cosmic. Human science will attempt to move toward the cosmic but in different ways. It will be the task of the good, healing science to find certain cosmic forces that, through the working together of two cosmic streams, are able to arise on the earth. These two cosmic streams will be those of Pisces and Virgo. It will be most important to discover the mystery of how what works out of the cosmos in the direction of Pisces as a force of the sun combines with what works in the direction of Virgo. The good will be that one will discover how, from the two directions of the cosmos, morning and evening forces can be placed at the service of humanity: on the one side from the direction of Pisces and on the other side from the direction of Virgo.

Diagram 10 Click image for large view

Those who seek to achieve everything through the dualism of polarity, through positive and negative forces, will not concern themselves with these forces. The spiritual mysteries that allow the spirituality to stream forth from the cosmos—with help from the twofold forces of magnetism, from the positive and negative—emerge in the universe from Gemini; these are the forces of midday. It was known already in antiquity that this had something to do with the cosmos, and it is known even today by exoteric scientists that, behind Gemini in the Zodiac, positive and negative magnetism are hidden in some way. An attempt will be made to paralyze what is to be won through the revelation of the duality in the cosmos, to paralyze it in a materialistic, egotistical way through the forces that stream toward humanity especially from Gemini and can be put completely at the service of the double. With other brotherhoods, which above all wish to bypass the Mystery of Golgotha, it is a matter of exploiting the twofold nature of the human being. This twofold nature of the human being, which has entered the fifth post-Atlantean period just as man did, contains the human being but also, within the human being, the lower animal nature. Man is to a certain extent really a centaur; he contains this lower, bestial, astral nature. His humanity is somehow mounted upon this astral beast. Through this cooperation of the twofold nature within the human being there is also a dualism of forces. It is this dualism of forces that will be used more by the egotistical brotherhoods of the Eastern, Indian stream in order also to mislead Eastern Europe, which has the task of preparing the sixth post-Atlantean period. For this, forces from Sagittarius are put to use.

The question standing before humanity is whether to master for itself the forces of the cosmos in a doubly wrong way or simply to master them in the right way. This will give a real renewal to astrology, which was atavistic in its ancient form and would not be able to continue in this form. There will be a struggle among the knowledgeable ones in the cosmos. Some will bring about the use of the morning and evening processes, as I indicated; in the West, the midday process will be preferable, excluding the morning and evening processes; and in the East the midnight processes will be used. Substances will no longer be prepared according to forces of chemical attraction and repulsion; it will be known that different substances will be produced depending upon whether they are prepared with morning and evening processes or with midday or midnight processes. It will be known that such substances work in a totally different way upon the three-foldness of God, virtue, and immortality—gold, health, and prolonging life. From the cooperation of what comes from Pisces and Virgo one will not be able to bring about anything harmful. Through this one will achieve what in a certain sense loosens the mechanism of life from the human being but will in no way found any form of rulership and power of one group over another. The cosmic forces that are called forth from this direction will beget strange machines but only ones that will relieve the human being from work, because they will have within them a certain force of intelligence. A cosmically oriented spiritual science will have to concern itself so that all the great temptations that will emanate from these mechanized beasts, which man creates himself, will not exert a harmful influence upon the human being.

To all of this the following must be added: it is necessary for human beings to prepare themselves by not taking realities for illusions, really entering into a spiritual conception of the world, into a spiritual comprehension of the world. What is important is to see things as they are. One can only see things as they are, however, when one is in the position of applying to reality the concepts, the ideas, that emerge from an anthroposophically oriented spiritual science. The dead will actively participate for the remainder of earthly existence. How they will participate is what matters. Here, above all, the great distinction will appear. Through man's conduct on earth, the participation of the dead will be guided from a good direction in such a way that the impulses of the dead to work will be able to originate from themselves, impulses taken from the spiritual world that the dead are experiencing after death.

Opposing this will be many endeavors to lead the dead in an artificial way into human existence. By the circuitous route through Gemini, the dead will be led into human life in such a way that human vibrations will reverberate in a definite way, will continue to vibrate within the mechanical performance of the machine. The cosmos will bring motion to the machines through the circuitous route that I have just indicated.

For that reason, it is important that nothing inappropriate be applied when these problems appear; only elementary forces that are part of nature should be applied. One will have to renounce introducing inappropriate forces into mechanical life. From the occult sphere one must refuse to harness human beings themselves into mechanical factory work, a practice through which the Darwinian theory of selection is used for the determination of the work force, as I presented to you as an example last time.

I make all these suggestions, which naturally cannot exhaust the subject in such a short time, because I think that you will meditate further upon these things, that you will seek to build a bridge between your own life experiences and these things, above all those life experiences that can be won today in these difficult times. You will see how many things will become clear to you when you observe them in the light that can come to you through such ideas. In our time, we are not really concerned with forces and constellations of forces confronting one another, the sorts of things about which one is constantly speaking in outer, exoteric life, but with entirely different things. Some intend actually to cast a kind of veil over the true impulses that are involved. There are bound to be certain human forces at work to save something for themselves. What is there to be saved? Certain human forces are at work to defend impulses that were justified until the French Revolution and were even defended by certain esoteric schools; they are being defended now in the form of an Ahrimanic/Luciferic retardation, being defended so as to maintain a social order that humanity believes has been overcome since the end of the eighteenth century.

There are mainly two powers that stand in opposition to each other: the representatives of the principle that was overcome at the end of the eighteenth century and the representatives of the new age. It is quite clear that a large number of people instinctively are representatives of the impulses of the new era. The representatives of the old impulses—still of the eighteenth, seventeenth, sixteenth centuries—must therefore be harnessed to these forces by artificial means, to forces emanating from certain group-egotistical brotherhoods. The most effective principle in the new age to extend power over as many people as one needs is the economic principle, the principle of economic dependency. That is only the tool, however. What is involved here is something entirely different. What is involved is something that you can deduce from all my suggestions. The economic principle is bound up with all that is involved in making a large number of human beings from all over the earth into an army for these principles.

These are the things that oppose each other. The one points essentially to what is fighting at present in the world: in the West, a rigid, ironclad principle of the eighteenth, seventeenth, sixteenth centuries, which makes itself noticeable by clothing itself in the phrases of revolution, the phrases of democracy, a principle that assumes a mask and has the urge to gain in this way as much power as possible. It helps this endeavor when as few people as possible exert themselves to see things as they are, when they allow themselves to be lulled to sleep again and again in this realm by maya, by the maya that one can express with these words: there is a war today between the Entente and the Central Powers. There is nothing at all like this in reality. We are concerned here with entirely different things that exist behind this maya as the true realities. The struggle between the Entente and the Central Powers is only maya, is only illusion. One can see what stands side by side in the struggle if one looks behind these things, illuminating them in the way that I, for certain reasons, have only suggested. One must at least endeavor not to accept illusions for realities, because then the illusion will gradually dissolve, in so far as it must be dissolved. One must endeavor today above all to consider the things as they present themselves to truly unprejudiced thinking.

If you consider in a coherent way all that I have developed here, then a seemingly incidental remark that I made in the course of these lectures will not seem to you to be merely incidental. When I quoted a certain remark that Mephistopheles made in confronting Faust, “I see that you know the devil”—he would definitely not have said this about Woodrow Wilson—it was no incidental remark. It is something that should illuminate the situation! One must really study these things without antipathy and sympathy; one must be able to study them objectively. One must be able above all to reflect today about the significance of constellations in something that is at work and the significance of individual strength, because behind individual strength often lies something completely different from what lies behind the mere constellation. Think for a moment upon the problem, “How much would Woodrow Wilson's brain be worth if this brain were not sitting in the Presidential chair of the United States?” Assume that this brain were in a different constellation: there it would show its individual strength! It all depends upon the constellation.

I will now speak abstractly and radically—I will not, of course, characterize the aforementioned case; it would never occur to me to do that in such a neutral country—but independent of that there is a very important insight in relation to the question, for example, about the brain. Does it have value because it is actually illuminated and made active by a particular spiritual soul force—does it thereby have a spiritual weight in the sense that I have spoken in these studies of spiritual weight—or does this brain actually have no more value than would show if one laid it on a scale and on the other side placed a weight? In the moment in which one penetrates beyond the mysteries I presented to you last time concerning the double, one arrives at the point (and I am not speaking of something unreal) of bringing value to the brain, which before had value only as a mass on the scale, because one is capable, if the brain is to be revived, of allowing it to be revived merely by the double.

All these things strike human beings today as being grotesque. What seems to them grotesque, however, must come to be something self-evident if these things are to flow into a healthy stream from an unhealthy one. And what use is it if one only chatters about them constantly? You must accept the idea that all this wishy-washy talk about “cosmic religiosity” or “the extent of the longing for it” or “the movement that undertakes to discover and unveil the circulation of life behind the senses,” and so on, does nothing but spread a fog over things that must come into the world only in clarity. They can be effective only in clarity, and they must be carried in clarity above all as practical, moral-ethical impulses in humanity.

I can only make single suggestions. I leave it to your own meditation to build on these realms further. These things are in many respects aphoristic, but you will have the possibility of gathering a great deal from such a summary as this picture of the Zodiac if you truly use it as the substance of meditation.

The spiritual content of the gospel should become more and more accessible to people through the theosophical movement in our time. And this is all the more necessary as the biblical records, especially in our time, are beginning to be more and more fragmented and frayed by historical-scientific research, which is a good thing in and of itself. Modern man has lost sight of spiritual realities.

The external historical research in our days has come to the conclusion that the three synoptic gospels must be understood in a certain way as historical events. In view of the contradictions present in them, this research seeks to make it credible that they came about because these gospels were not written by eyewitnesses, but that the stories were passed from mouth to mouth and only later written down. According to one assumption, the Synoptics should come from an Aramaic source and be oral messages about the events in Palestine. The one who wrote the Gospel of John should not want to give a historical event, but only a confession presented in external images.

But the gospels will be lost to humanity if criticism continues on this path. Only through spiritual research can we find the true facts. This research does not ask for some fantastic Aramaic source, but for the real sources from which the gospels emerged.

Only by examining these can we achieve a deeper understanding. We must turn not to any external documents, but to the mysteries of the past if we are to understand the Gospels. In these mysteries there was something that could be called an initiation ceremony. The person's need for development was known to the Hierophant, and the methods used to lead him into the spiritual world were not as well known and described in ancient times as they are in our days. People were at a different level of development then, and therefore needed different methods than the ones we use. Careful instruction preceded every initiation for years. The content of the instruction given in the Egyptian and Pythagorean places of initiation was somewhat similar to what we today call

The first degree, which followed the preparation, was called “imagination” or “knowledge”. The second degree was called “enlightenment” or “inspiration” and the third “completion through ‘intuition’ or ‘direct spiritual vision’.

These three degrees were not intimate inner experiences as in later times, but purely external actions in which the inner development was reflected. The disciple was prepared by certain sensual models, great symbolic figures that were shown to him in the mystery temples and that were supposed to have a certain magical effect on him. He was also to experience certain dramatic situations and undergo certain physical trials that were intended to awaken and release forces that were still dormant in his soul. These symbolic figures and dramatic situations were intended to make him aware of all the temptations that a person can encounter in the world and show him how far a person can fall if left to his own devices. To escape this, the soul must free itself from everything that binds it. By observing external, often quite drastic situations, the student should be cleansed of all his “urges, desires and passions.” And through this catharsis or cleansing, all that is noblest in the soul should be drawn from the innermost part of the soul. After that, he was ready to enter the first degree, the world of imagination.

This catharsis was all the more necessary because otherwise the pupil would have been exposed to all the dangers in the new world that was opening up to him. The external world was no longer the same, he could no longer live on the account of his surroundings. He could no longer have the help of all these precepts and generally accepted views that build a society, a family. Horrifying images arose in his soul. If he had not been given some firm principles and supporting thoughts through education, he could have fared very badly. From the depths of his soul, quite objective images of all the instincts and desires that he carried within him arose – not only those of which he was aware, but also others that he did not even know. Their effect could make him worse than before if he had not first undergone a process of purification that penetrated to the very core of his soul, a catharsis. In this way, the disciple was slowly led through a number of external means to the second and then to the third degree.

What interests us most is the last degree of initiation, which was the same in the most diverse mysteries. Let us now first look back at the Egyptian mysteries. There we find that the disciple was placed in a lethargic state for a period of three and a half days, during which time he neither saw nor heard with his external senses. He lay as if dead in his coffin or on a cross. During ordinary sleep, as we know, the etheric body remains in the physical body, while the astral body and the ego are drawn out. But in the cataleptic state, the etheric body unites with the other two, and the physical body is left alone. So it was a literal killing of the father principle and a union with the mother principle. This enabled the disciple to have experiences in the spiritual world that underlies the physical, that is, the etheric world, and then, based on his own experience, he could speak of it as its messenger.

But the etheric body was not allowed to move too far away from the physical body, because then it could happen that it could not be recalled at all. The hierophant had to watch over this and recall the disciple at the right time. The disciple then returned to the world with the memory of everything he had experienced, and was then able to put into words what he had seen and heard, and become a witness of the spiritual world. This happened during the Egyptian initiation.

The last act of the initiation took place in a different way in the countries that spread like a broad belt from the Persian Gulf, the Black and Caspian Sea to the west to France and Great Britain. Here it was the Zoroaster religion that left its mark on the peoples. After the disciple had undergone the first two degrees in the Druid or Drotten mysteries, for example, and had been instructed in the mysteries, he was finally introduced to the actual world of ethereal processes, to the spiritual world that surrounds us. The events that are reflected in the cosmos could have a direct effect on him there. Meanwhile, everything that had moved in him before was silenced and poured out into the whole cosmos. [While in the Egyptian initiation the disciple completely stepped out of the context of the outer world and stepped completely into his soul, descended to Persephonaia, the disciple of the Drotten Mysteries was moved up into the cosmic worlds and could pour out his being up to the twelvefold, up to the Zodiac. He knew that the things spoke differently, depending on whether this or that constellation was above the others. Herein lay the difference with the Egyptian initiation. This path was adapted to the different constitution of the people.]

Destined for different peoples, these paths - both the outer and the inner one - led to the same result. In the Christ, they were to unite, flow together into a single path and form the unified Christian initiation. Therefore, anyone who reads the Gospel correctly will find the most important mysteries in it. The Christ Himself had initiated Lazarus and brought him the last act of the Egyptian initiation drama, but He also had him live through the most important part of the Nordic initiation. This can be seen from a passage in the Gospel of John, where something is related that the evangelist could not have seen with his physical eyes, and that only someone who had been initiated by the Christ Himself could have related. “The next day,“ it says, ‘John the Baptist and two of his disciples were standing there with him, and he saw Jesus coming and said, ’Behold the Lamb of God,' and the” - others - “two disciples heard him speak and followed Jesus. Then Jesus turned around... ‘and so on, whereupon the evangelist adds: ’And it was in the tenth hour.”

How should we understand this? Spiritual research is much more realistic than historical research, which, for example, interprets this passage to mean that the evangelist was standing nearby and observed all this. But that is not correct. The words “It was the tenth hour” indicate that the author of the Gospel of John was clairvoyant, so that the positions of the constellations affected him. He was far away, but a certain constellation made it possible for him to turn his clairvoyant gaze to this event. It is impossible to explain this addition in any other way - “It was the tenth hour. Only at this hour was a certain constellation such that he could see this clairvoyantly.

There is nothing in the Gospels that is not based, and the more closely you examine them, the clearer they become. And if we could imbibe the general sense of the incredible depth of the Gospels, we would have gained a great deal.

Now, however, Lazarus and the man who wrote the Gospel of John are the same person. The fact that he becomes clairvoyant through the influence of the constellations indicates that he has undergone the Nordic initiation, and by being raised from the dead he is also an Egyptian initiate. Partly because of this double initiation, and partly because Jesus himself had initiated him, his gospel has such a particularly great significance. The evangelists have all described in their own special way the initiation drama as it takes place in the various temples. Through preparatory scenes and symbolic images, which were different in the various temples, the disciples were introduced to the spiritual world.

But there was something else taught as well. What was depicted in the mysteries, it was taught, should become a reality in the outer physical world. The drama of initiation was to be relived by a son of God, and it was by this very fact that he would be recognized. When Ahura-Mazdao descends and incarnates as a human being, he will experience in real life everything that had previously only been enacted inside the temple. When this happens, the Son of God has come to us. The evangelists knew that this fact had occurred with Christ Jesus. They knew that the mysteries enacted inside the temple had become reality through the event in Palestine. That is why they were also able to describe the initiation ceremony. At the same time, they described it as it had actually occurred. For the event in Palestine coincides with the ancient mysteries and reflects them. It is here, in the ancient mysteries of the past – and not in some Aramaic documents – that we must seek the real source of the Gospel.

The evangelists understood and recognized that once upon a time a man lived on earth whose whole outer life was in everything an image of what was proclaimed in the temples, and that is why they were able to write about it at the same time as they described the ancient methods of initiation.

Writing a biography in the same sense as in modern times was not the point here. You can never find the essence of a person's life in letters and notes that the people concerned have carelessly left behind and that are the main things people look for nowadays. That is not how the story of Jesus was written in those days. The evangelists followed a better method. For them, the essential thing was the events of his life that corresponded to the initiatory drama, and that he, as an historical personality, had really lived through this. For them, he was the greatest of the initiates because he had been awakened to life by virtue of his own divine self, not by the hierophant in an underground temple.

All this was grasped by the three first evangelists and described in connection with their various initiations. Lazarus, who had been initiated by the Christ Jesus himself, had experienced everything as a spiritual eyewitness, and therefore he, who knew best the innermost causes of the great drama, could give the most intimate descriptions of it. He did not need Egyptian documents; the document he followed was given to him by the Christ Jesus himself. We find, therefore, that the Gospels give us, on the one hand, historical reality and, on the other, pictures of the initiation dramas of the mysteries.

When Jesus raised Lazarus from the dead, he was actually performing an initiation ceremony before [all] the people, and in this fact we have the reason for the fierce persecution by the Jewish authorities. Otherwise it is impossible to understand why they wanted to kill him precisely because he had raised a man who was thought to be dead, yes, why they even wanted to kill the one who had been raised. “This man does many signs,” they said among themselves, “we cannot live with him.” Conservative as they were with regard to their old teaching, they wanted to keep the secrets of the mysteries.

Until now, only a few had known the way to the spiritual world, but now the secrets of the temple had been brought to light. [Now it should be possible to relive the initiation process. The process should be presented to the whole world. First in an exemplary way through the resurrection of Lazarus, then on the cross.] Outside the temple, the great initiation drama had taken place, and in the sight of the people, the initiate had been called to life; this was clear to all who understood what had happened. In the eyes of the conservatives, it was a betrayal of the mysteries and should be punished by death. It was therefore not surprising that the priests said that they could not live with this man.

[One might object: If the initiation process involves dangers, was it allowed to be published? As it had happened, yes. — If it had only been described up to the Lazarus event, it would have been dangerous; but after the twelfth chapter comes the account of what had to happen so that the public would not be endangered.

If we understand the whole Gospel of John, we find in it what made it possible to hint at the initiation process.

Translated by Dorothy S. Osmond

The importance of Anthroposophy for present and future mankind will only gradually be realised, but insight will come when understanding has been gained of certain things indicated in occult writings though not, as a rule, studied in sufficient depth, Reference could be made to innumerable passages in books on occultism or also in writings on religion in support of what I am referring to here, but I shall mention only this well-known and very significant passage in the New Testament: ‘Unto them that are without, the mysteries are revealed in parables, that seeing they may see and not understand. But unto you’—so says Christ Jesus—‘the mysteries of the kingdoms of heaven shall be revealed in their true form.’¹

The profound significance of such a passage is generally overlooked. What does it really mean? Which are the most important parables in which Christ Jesus speaks to His disciples? They are those which, as a rule, are not considered to be parables at all. What man sees in the kingdoms of Nature around him on the physical plane, he takes to be reality. He looks at an animal or a plant, and pictures to himself that these are realities in the forms in which they appear. But in truth it is not so, for what is actually present as a reality is the spiritual world—that and that alone. And not until we nave recognised the Spiritual in the things around us do we truly know reality.

Everything else that is revealed to us in surrounding nature is tantamount only to a symbol for the spiritual world behind it. Everything to be seen in the kingdoms of mineral, plant, animal, and also in the physical human kingdom, everything that makes an impression upon the sense-organs, upon intellect and intelligence—all these things are nothing but symbols of the Spirit; and only one who learns how to interpret these symbols reaches the reality, the Spirit.

And so as men pass through the world, observing its beings and its happenings, what they perceive are symbols, nothing but symbols. Nature herself addresses man in parables, in symbols. In the Spirit alone there is reality. When the spirit is being spoken of in images taken from Nature, Christ Jesus is explaining processes pertaining to the Spirit. He speaks in a parable of the seed that is sown and undergoes different forms of destiny. (St Mark, IV, 1–9). The process of which He is speaking belongs to the kingdoms of outer Nature—hence it can only be described in the form of a parable. But when Christ Jesus is making clear to His disciples that He is one with the Father of all existence, that he has to live on the earth and suffer death, that within Him is a Christ-power, a Christ-impulse that must pass through death as a force by which courage and consolation can be given to all men through all time to come—then He is speaking of reality, He is speaking of the Spirit.

Knowledge, therefore, can only be genuine when man has succeeded in penetrating behind the mysterious secrets of the world, so that he learns to recognise symbols which indicate spiritual processes. And in truth the soul will be tremendously enriched when man is able to be aware of his relationship with the outside world.

We will consider a particular example.—Going to sleep and waking is an ever-recurring rhythmic experience. Man must experience in rhythmic sequence the flashing up of the normal day-consciousness and its subsequent darkening into the state of sleep. If we now ask, what may be compared in Nature outside with this rhythmic alternation of sleeping and waking in man, many will think of the rhythmic alternation in the growth and withering of plants in the spring and autumn. Man sees the green foliage appearing, the blossoming, the ripening of the fruits, the forming of the seed; then, during the winter, all this seems to be obliterated and to reappear in the spring. It might come naturally to him to compare the processes of his own waking and going to sleep with the budding of the plants in spring and their withering in the autumn. That would, however, be a fallacy, merely an external comparison.

What is it that we actually experience when we go to sleep at night? Our astral body and our Ego emerge from the etheric body and the physical body. If we now look back spiritually upon the physical body and the etheric body we shall perceive that their activity at night and by day is entirely different. During the day, through our normal consciousness, we wear out our physical and etheric bodies through acts of will, through feeling and through thinking; fatigue is evidence that we have worn out our physical and etheric bodies. In fact our daily life is a process of ruining and wearing out our physical and etheric bodies, and they are most thoroughly worn out in the evening. With clairvoyant sight we shall perceive that during sleep the physical body and the etheric body begin to manifest a plantlike activity. The worn-out nervous system and etheric body begin as it were to bud and blossom at the moment of going to sleep and within the human being something takes place that may be compared with what happens in the spring, when everything buds and sprouts. The moment of going to sleep must be compared with the spring and the deeper our sleep the more do our physical and etheric bodies pass over into a condition of budding, sprouting life. It is then spring and summer within us, and as the moment of waking approaches it is autumn; consciousness lights up, clear day-consciousness. The summer-like condition is brought to its close and, during the course of the day, desolation resembling that of Nature during winter, when the Earth's activity has died away, is brought about in our physical and etheric bodies.

Thus going to sleep must be compared with the season of spring and waking with that of autumn. The Earth-spirits in the plants liberate themselves in spring from the physical element of the plant world and the spiritual beings connected with the plants sink into a kind of sleeping condition during the summer and are awake during the winter; where there is winter on the Earth, there these spirits permeate the planetary body. Admittedly, it might be said in connection with the Earth that it is not possible to speak of sleeping and waking, because conditions are different in each hemisphere. But the rhythmic movement is such that when the Earth-spirits depart from the north they go towards the south; they permeate the planet in rhythmic alternation. A certain comparison is possible here with what takes place within the human being. Man so easily forgets that he is a whole man. He supposes that thoughts and consciousness reside only in the head, and when the astral body and the Ego are outside, he believes that there is nothing within him that thinks. In reality the lower half of his body is all the more active, only he knows nothing of it. The essential point is to realise that we can actually speak of the Earth-spirits beginning to sleep in the spring, that they withdraw from the body of the Earth where it is spring and summer ... Similarly, a vegetative life unfolds in the human being while he is asleep. And in the winter, when the Earth-spirits stream in again, the seeds remain hidden and the Earth-spirits wake; they are then united with the Earth. Thus we may say: When we stand on the Earth in summer we have around us physical Nature; everything buds and blossoms and lower elemental spirits are active on the Earth. Divine life, divine consciousness, penetrate into the Earth in wintertime, not in summertime.

True spiritual science helps us to recognise this because it is able to penetrate into these things with clear, clairvoyant consciousness. Man can say, if only he is capable of feeling it: spring—and summer—forces which cause outer Nature to bud and blossom call forth the lower elemental beings out of the Earth, whereas the highest Spirits who are connected with the Earth have withdrawn from it. And in the middle of the summer the lower elemental spirits, driven forth by the power of the Sun, celebrate a kind of ecstasy of their lower forces.

Then comes wintertime; the warmth and light of the Sun decrease, and with the approach of winter the highest divine forces unite with the part of the Earth on which we live. In winter the Earth feels as though enwrapped in the Beings with whom we are connected in the depths of our nature. We may then feel reverence which takes the form of a prayer to these sublime Beings, to the divine Powers who have been allied to man from the primal beginning.

It is the mission of Spiritual Science or Anthroposophy to teach us to know and understand what is living in our environment. And this it will do, with all clarity. We know that men once possessed this knowledge, although in the form of dreamlike, clairvoyant consciousness; what we reacquire to-day was once primordial wisdom revealed to mankind through dreamlike clairvoyance.

Is there external evidence too for what has been said to-day? Yes, there is. In far past ages men knew well that in the summer season the lower elemental spirits rise up and reach a state of ecstasy at midsummer, that the activity of outer physical life is then at its highest point. Hence the middle of the summer was chosen as the right time for festivals that were intended to be intimations of man's physical connection with Nature. With their ancient clairvoyance men knew that the greatest intensity of physical life, the ecstasy of physical life, is reached when the human being surrenders himself at midsummer to the splendour and glory of outer physical Nature. And it was also known that the approach of winter means an awakening of the divine forces, a union of the divine forces with the body of the Earth. For this reason ancient consciousness placed in midwinter the festival that was meant to betoken man's feeling of union with what is intimately related to the most divine forces of his own soul; it was the festival of the divine Being who would one day become the Spirit of the Earth. This festival could not take place in the summer; it was celebrated in December as the Christmas festival, the festival of the Spirit. The festival of physical Nature, the St John's festival, was celebrated in the summer; Christmas, the festival of the highest Spirits, belongs to the season of winter.

When we realise what intimate messages the festivals have for us, we feel united with the whole spiritual evolution of mankind. What men have established in this way reveals the knowledge they have possessed and the fruits of this knowledge. The external physical light of the Sun, the physical forces of the Heavens, come down to the Earth in the spring. This descent of the physical light and this withdrawal of the Spirit to the heavenly world just as the Spirit withdraws from man during the night, is wonderfully expressed in the Easter festival, which is determined every year by the constellations. Just as in the spring the forces of Heaven and Earth work together visibly, so was the Easter festival fixed according to the visible positions of heavenly bodies, according to knowledge of the stars.

The suggested introduction of a fixed Easter because material considerations seem to require this, is absolutely characteristic of our age. It amounts to taking away from the Easter festival the very feature that gives it meaning, and this for the sake of material, industrial and commercial interests. A movable Easter may be inconvenient for balancing accounts and be troublesome for certain business arrangements but the very fact of the date of the Easter festival being determined by the constellation in the heavens is an expression of the feeling man has of the inter-working of the earthly and the heavenly in the spring.

And just as these forces work in man when he goes to sleep, so in the autumn, and when he wakes from sleep, a spiritual element is active; but when he goes to sleep, and in the spring, physical and spiritual, heavenly and earthly, work together. In fixing the year's festivals this had naturally to be given physical expression too. Herein lies profound wisdom. It is probable that the commercial, materialistic interests of our time will gain the day and Easter will become a fixed festival. But it would fare ill with knowledge that humanity ought to preserve if men were to forget the essential meaning of such a festival. For this reason it will be incumbent upon the anthroposophical Movement always to celebrate Easter as a movable festival. An Easter festival determined by materialistic principles would then exist by the side of the Easter festival fixed according to spiritual principles; and we shall celebrate this festival truly when we have learnt to regard the external world itself as a symbol.

The coming of spring is a symbol of an event performed by the Spirit—namely, that of going to sleep. In the autumn, Nature withers away and the Spirit wakes. The withering away is no reality; it is a symbol of the fact that the divine forces allied with the Earth are waking. And with their wisdom the men of ancient times placed in the winter season the festivals which indicate the connection with spiritual worlds. Infinitely deep wisdom is everywhere in evidence here, wisdom through which man becomes aware that he lives in the flow of Time, together with spiritual Beings to whom he belongs. And so man will gradually learn to know that he belongs to the Spirit of which external Nature is merely a symbol; more and more he will long to experience his relation to the Spirit, not to its outer symbol.

We know that the great Atlantean catastrophe was followed by the period of ancient sacred Indian culture; then came the ancient Persian and the Egypto-Chaldean-Babylonian epochs of culture, then the fourth, the Graeco-Latin epoch, and we ourselves are living in the fifth post-Atlantean epoch. But attention has also been called to another rhythm. The Graeco-Latin epoch stands, as it were, by itself; the fifth epoch is a kind of repetition of the third, the Egypto-Chaldean-Babylonian epoch; the sixth epoch will be a repetition of the Persian, and the seventh a revival and renewal of the spiritual content of ancient Indian culture. Qualities and features of Egypto-Chaldean civilisation therefore come into evidence again in a certain way in our own thinking, feeling and impulses of will. During that third epoch men were destined to unfold and intensify their connection with the world of the stars. Astrology was elaborated and cultivated in the third epoch. Men had direct clairvoyant insight into the mysterious connections between the world of stars and human destiny.

There have been highly spiritual men who felt this inwardly, as though through a resurgence of incarnations in that third epoch. It was like a recollection of what they had achieved in ages of the distant past, when there was direct, intuitive astrological knowledge. This was the case with Tycho de Brahe, the reincarnated Julian the Apostate. [See also Occult History, lecture IV, and Appendix; also Karmic Relationships: Esoteric Studies - Volume IV, Vol. IV, lecture V and VII.] Copernicus too, like Kepler, was an astrologer and attached great value to those mysterious connections through which human destiny can become intelligible.

This is naturally regarded as utter superstition by the ‘enlightened’ mentality of to-day and the attitude of a modern man who prides himself upon possessing it will be that Tycho de Brahe was admittedly a great astronomer and in those days it was excusable that he should also have been an astrologer! Enlightened men of the present age see fit to ‘excuse’ a great deal; for example, they excuse Tycho de Brahe for having astonished the whole world at that time by foretelling the death of the Sultan Soliman. They regard this as an understandable weakness of the great man who made the first map of the heavens. Indeed these enlightened minds even find an excuse for the circumstance that the death of the Sultan Soliman actually occurred within a few days of the date foretold by Tycho de Brahe!

So we see how the ancient Egypto-Chaldean wisdom flashed up again in certain individuals. It is present even now, only we must seek it in a new form, and then anthroposophical study of the symbols and parables to be found in the external world will reveal many secrets. We perceive, for example, that in every plant, if a connecting line is drawn between the points around the stalk where the leaves are attached to it, we get a spiral; it is as if the leaves made their way around the stalk in spirals; and in a plant where the stalk is not rigid it follows this law itself, describing spirals as, for instance, is the case in the bindweed. These are everyday phenomena but no attention is paid to them. Some day, however, these things will again be studied and then the striking discovery will be made that these movements of the leaves depend upon forces that are not to be found on the Earth but work down from the planets; and because the planets describe certain spiral movements in the heavens, their forces actually guide the leaves in spirals around the stalk. The stalk grows vertically and the blossom is the culmination. The spiral lines differ in the various species of plants because there are several planets and their effect upon the plants is different in each case.

A time will come when it will be known, for example, how Venus moves, and what species of plant corresponds to this movement. Such a plant will then rightly be regarded as a mirror image in miniature of the movement described by Venus. Other plants mirror the movement described by Mercury in the spiral line connecting the points at which the leaves are attached to the stalk; others mirror the movement described by Jupiter, others again that described by Saturn. The planets impress their scripts upon the plants of the Earth, and the Sun's force regulates the whole process in such a way that the effect produced by the planets culminates in the blossom. Some day men will study the connection of the spiral growth of the plants with the movements of the planets and then they will feel the kinship of the kingdoms of the Earth with the kingdoms of Heaven.

Everything in the external world is a parable, a symbol; the laws of the growth of plants symbolize the movements of the planets, and these in turn are symbols of something even more sublime—deeds of spiritual Beings in the Cosmos. It will eventually be possible to discover how individual physical entities and beings are connected with the Cosmos. A beginning will be made by studying physical matter, and what grows and thrives on the Earth will be connected with the deeds of spiritual Beings in cosmic space. Men will gain knowledge of how minerals, plants and animals and even human destiny, are connected with deeds in the Cosmos. This knowledge will be gained anew during our present epoch but for a long time yet external science will refuse to adapt itself to such ways of approach and those who busy themselves with astrology will continue to cling to old traditions instead of going to the real sources. That is what ought to happen, but it can only do so if men confront the world with an attitude resulting from the stage of occult development appropriate for the modern age—regarding everything in the external world as signs and symbols.

Signs that had meaning for ancient clairvoyant consciousness have been handed down from olden times without being understood. For example, the sign of Aries was full of meaning and living content to the men of old; the sign did not apply to the constellation of Aries as such but indicated that the Sun or the Moon was standing in a certain relationship to this constellation, enabling certain forces to work in a definite way.

What we call ‘space’ at the present time is nothing but fantasy—it too is a ‘symbol.’ There is no space as such; spiritual forces are working from all directions. This is a difficult concept to grasp but the reality of certain facts can be felt instinctively.—On the morning of 21st March the Sun rises approximately in front of the constellation of Pisces, but this is simply the indication that particular spiritual forces—or Beings, to be more exact—are exercising a definite influence upon the Earth at that time. When we feel how this sign—the Sun in the constellation of Pisces—should be interpreted, we can translate it into terms of imaginative knowledge and speak of its inner significance.

An endeavour has been made to indicate these things in the Calendar which has just appeared. In this Calendar will be found signs that differ from those handed down by tradition, because the latter are no longer suitable for modern consciousness. (See note at end of lecture.) These pictures of the Zodiacal constellations are representations of actual experiences connected with the waking and sleeping of particular spiritual Beings. We have in these pictures a renewal of certain knowledge that needs to be renewed at the present time, because the third post-Atlantean culture-epoch must as it were rise again in the fifth epoch.

One must, of course, begin with a correct computation of time, and this brings me to a matter that will be regarded by those outside our Movement as sheer distortion and lunacy. It will be found that the Calendar indicates the year 1879 [i.e., 1879 years after the birth of Ego-consciousness at the time of the Mystery of Golgotha. In many other lectures Dr Steiner indicates the year 1879 as the beginning of the Michael Age.]; this is because it is important for people of the present age to regard the year of the Event of Golgotha as the most momentous of all, as the year which determines how time is to be computed. When on a Friday in April in the year 33 A.D. the Mystery of Golgotha took place, Ego-consciousness in the present sense was actually born. It matters not at all on what part of the Earth a man lives, to which nation, race or religion he belongs. Just as the day of Caesar's death is the same for a Chinese or a European, the fact well known in occult life is that the Mystery of Golgotha took place in the year 33 A.D. The birth of Ego-consciousness is a fact of international significance, having nothing whatever to do with nationality.

It is therefore surprising to read in foreign theosophical periodicals that here we are promoting theosophy in a form patterned entirely in accordance with German culture! No credence whatever should be given to this statement for it gainsays the very essence of our Movement. One is little inclined to enter into or discuss these things and would much prefer to ignore them. But it is a duty and a necessity to call attention to them so that friends may be forearmed when sheer misstatements are made. Unfortunately, however, such misstatements are sometimes believed. It is anything but pleasant to have to speak of these things and it is done only because it is a duty to safeguard mankind against fallacy. If it is insisted that equal rights must be accorded to opinions but the interpretation of this is to distort one opinion and connect a particular region of the earth with it, warning is essential. What really matters is that truth must reign among us as a sacred law.

Our desire was to express in the Calendar the objective fact of the birth of the Ego. We reckon from the Mystery of Golgotha, hence from Easter to Easter, not from one New Year's Day to the next. This has been the cause of further derision and mockery, because it compels us to reckon with years of unequal length. But in what is unequal there is life; in what is uniform and fixed there is the impress of death, and our Calendar is intended to be a creative impulse for life.

There still remains the question: how can all this be a matter of actual experience? The answer to this question will be found in the Calendar itself. As its second part you will find the ‘Calendar of the Soul’ which I myself regard as very important. For each consecutive week I have tried to draw up verses for meditation, the effect of which will enable the soul gradually to discover in itself and in its own experiences the connection with the great cosmic constellations. These formulae for meditation do in all reality lead the soul out of its narrow confines to experience of the heavens. I can assure you that the results of long, long occult investigations are contained in these 52 verses which will enable the soul to find access to happenings in the great universe and thereby to experience the Spirits working in the onward flow of Time. But if you ponder on the texts of the verses in the Calendar you will discern an element of Timelessness, in rhythmic alternation, an element that is experienced inwardly by the human being, the laws of which run parallel to those of Time in the outer world. Mere analogies do not suffice here.

Each one of you will be able to use this Calendar of the Soul every year. In it you will find something that might be described as the finding of the path leading from the human soul to the living Spirit weaving through the Universe.

I have thus tried to justify the deed that has taken the form of the Calendar. It is not to be regarded as a sudden inspiration but as something organically connected with our whole Movement.

• 1. A new edition of the Calendar is in course of preparation and will be published by the Rudolf Steiner Press. The first edition of the Calendar (1912) contained reproductions of sketches made by Imme von Eckardstein according to indications given by Dr Steiner and corresponding to each sign of the Zodiac. Subsequent editions have contained only the verses for the 52 weeks of the year, with a short Foreword by Dr Steiner. The Calendar of the Soul is contained in volume No. 40 of the Complete Centenary Edition of Dr Steiner's works, other contents of this volume being as follows: Planetentanz; Zwölf Stimmungen; Das Lied von der initiation: eine Satire; Wahrsprüche und Widmungen; Credo: Der Einzelne und das All.
  An article by Margot Rössler entitled “Rudelf Steiner's Calendar” appeared in the Spring number of Anthroposophical Quarterly in 1958 (Vol. 3, No. 1) and contains information on Imme von Eckardstein's work.

When we can meet so seldom, one has naturally the desire to put as much as possible into a lecture, and it may sometimes happen that one gives perhaps too much. I intend nevertheless making the bold attempt to give you today a description from one point of view of what may be called the other side of man's earthly existence; and I want to make clear to you at the same time the importance and significance for our age of this deeper kind of knowledge,—this spiritual knowledge.

How much, after all, does man know ordinarily of his existence here on Earth? What can his senses and his sense-bound intellect tell him? With ordinary consciousness he is conscious only of his waking life, Yet it is surely not without meaning that the guiding Spiritual Powers of the World have inserted into man's life on Earth the condition of sleep.

Between the time of falling asleep and the time of awaking a very great deal takes place. In fact, of all that the Spirit has to accomplish on Earth through man, by far the greater part is accomplished during sleep. As long as we are awake, what happens on Earth through us is limited to what we do,—either to ourselves or to the things that are around us. When we go to sleep, however, another activity begins. Whilst we are asleep, lofty Spiritual Beings work upon the human soul, with the object of bringing man to his full and complete evolution in Earth existence.

It is possible for one who has acquired modern initiation knowledge to have clear and detailed insight into the significant events that take place during sleep. We must not of course make the mistake of imagining that these events take place for the initiate alone; they are experienced by all human beings alike. Indeed, human evolution is entirely dependent upon these events that happen with us between the moment of falling asleep and the moment of awaking. The difference with the initiate is just this,—that he is able to draw our attention to these events. And it is increasingly important that all who give any thought at all to the meaning of existence on Earth should be alive to the significance of what happens in sleep.

Let me now sketch for you in bold outline the influences that play into the sleep of man. Suppose someone goes to sleep. As you know, we describe the process in the following way. His astral body, we say, and his I loosen themselves from the physical body and the ether-body, and are in the Spiritual World; they no longer permeate the physical and etheric bodies as they do in the waking state. But when we try to go a little further and form a picture of what really takes place with man during the condition of sleep, we find that it is necessary first to come to a clearer perception of the nature of man's connection with the Earth during waking hours. How is man connected with the Earth while he is awake? First of all, through his senses. With the aid of his senses, he perceives and cognizes the phenomena of the various kingdoms of Nature. But this is not all. Man is also connected with the Earth through activities he performs unconsciously,—unconsciously, that is, even while he is awake. Man breathes, for instance, and is thus connected with the whole Earth. The whole Earth plays into the air man takes in with his breath. In the air he breathes, countless substances are present in a highly rarefied condition. And the very fact that they are present in this rarefied state enables them to exercise an influence that is of no small importance when they are received through the breath into the organism of man. What man perceives with his senses enters into him consciously; but subconsciously, even during waking life a vast amount enters into man that is more substantial than what enters him by the more tenuous and ideal paths of perception and thought. By way of the breath man's environment comes into him in a more material and substantial manner. Nor need I remind you of how utterly dependent the human organism is on what it receives in the way of earthly nourishment. So that altogether we have to recognise many influences working from the Earth upon the awake human being.

We are not, however, at present pursuing the study of that any further; what concerns us today is the influences that work upon man in sleep. And here we find that whereas during waking hours man stands in connection with external earthly substances, when he passes over into sleep, he comes into a certain connection with the whole Cosmos. I do not mean to imply that man's astral body assumes every night the vastness of the Cosmos. That would be an exaggeration. It is nevertheless a fact that every night man grows out into the Cosmos. Just as here on Earth we are connected with the plants, with the minerals, with air, so are we connected in the night with the movements of the planets, and with the constellations of the fixed stars. From the moment we fall asleep, the starry heavens become our world, even as the Earth is our world when we are awake.

Coming now to describe rather more in detail how we make our way after falling asleep, we find we can distinguish different spheres through which we pass. First comes the sphere where the I and the astral body—that is to say, the soul of man as it finds itself in sleep—feel united with the movements of the World of the planets. When we wake up in the morning and slip into our physical body, we have in us, as we know, our lungs, our heart, our liver, our brain. In the first sphere with which we come in contact after falling asleep—and it will also be again the last sphere we enter before awaking—we have in us the forces of the movements of the planets. This does not mean of course that we receive into us every night the entire planetary movements; we carry within us a little picture, as it were, wherein the movements of the planets are reproduced. And this picture is different for each single human being. That, then, is the first experience every one of us encounters after falling asleep. We follow, as it were, with our astral body all that happens with the planets, as they move out there in the wide spaces of the Universe; we experience it all in our astral body in a sort of planetary globe.

Perhaps you will say: But how does this concern me, if I cannot perceive it? True, you do not see it with your eyes, nor hear it with your ears. But no sooner have you passed over into the condition of sleep than the part of your astral body which belongs in waking life to your heart, becomes for you an eye,—becomes, in very fact, what we may call a heart-eye; and with this heart-eye you ‘see’ what is now taking place. For present-day mankind, the perception is a very dim one. Nevertheless it is more assuredly there; the heart-eye perceives the experiences of this first sphere of sleep.

Very soon after you have fallen asleep, the heart-eye begins also to look back at what has been left lying in bed. Your ego and astral body look back with the heart-eye upon your physical and etheric bodies. And the picture of planetary movements that you are now experiencing in your astral body, rays back to you from your ether-body; you behold a reflection of it in your ether-body.

Present-day man is so constituted that as soon as ever he wakes up, he immediately forgets the dim consciousness that he had in the night by means of his heart-eye. There are however, dreams in which we can catch, as it were, an echo of it. Such dreams are astir with an inner movement that is reminiscent of the planetary movements. Then into these dreams come pictures from real life; but that is only when the astral body has begun to dive down into the ether-body, which latter carries and preserves for us the memory of our life.

Let me describe for you something that can easily happen. You wake up in the morning, having passed again on your return through the sphere of the planetary movements. Let us suppose that you have experienced a particular relationship between Jupiter and Venus. Such an experience must be intimately connected with your destiny, otherwise you would not have it; and if you could bring the experience back into life—into your ordinary day-time life—it would shed a wonderful light on your faculties and capabilities. For the fact is, these faculties of ours are not of the Earth, they have come hither from the Cosmos. According as is your connection with the Cosmos, so are your gifts and talents, so is your goodness,—or, at any rate, so is your inclination to good or to evil. If you could bring back into day-life the experience of which we were speaking, you would be able to see what Jupiter and Venus were saying to one another, for you would see what you had seen in the night with your heart-eye,—I could equally well say, heard with your heart-ear, for these finer distinctions do not exist for the experiences of sleep. Since, however, all this is only very dimly perceived, it is forgotten. But the result of the experience remains in your astral body; the mutual relationship between Jupiter and Venus produces a corresponding movement within your astral body. And now there mingles with it some experience you had long ago, perhaps when you were 17 or 25 years old,—let us say at noon one day, in Oxford, for example, or in Manchester. The pictures of this long-past experience of yours intrude themselves into the cosmic experience; the two get mixed up together. As you will see, therefore, the pictures that are given us in dreams have a certain significance, yet are not the essential part of the dream; they are like a garment that weaves itself around the cosmic experiences.

Now, through this whole experience that comes to you in the way I have described, runs a vein of anxiety. In almost every case it is accompanied by a more or less intense feeling of anxiety,—anxiety, that is, of a spiritual nature; and particularly at the moment when the cosmic experience sounds back, shines back, to the soul from the ether-body. Suppose the influence due to a certain relationship between Jupiter and Venus is raying back to you from your ether-body, and one ray—I call it quite simply one ray, but it tells ever so much to your heart-eye!—one ray comes back from your forehead, while a second, that comes from the region below the heart, mingles its music and its light with the first. In every human soul that is not completely hardened, this will give rise to the feeling of anxiety and apprehension of which I have spoken. The soul will be constrained to say to itself in sleep: The cosmic mist has enveloped me, it has received me into itself. We feel indeed as though we ourselves are becoming as dim and as nebulous as the cosmic mist, as if we are now nothing but a cloud of mist floating in the Mist of the Worlds. Such is the character of the first experience that meets the soul after falling asleep.

And then another feeling begins to arise in the soul. Out of this first experience, where we are anxious and apprehensive, feeling ourselves to be no more than a little wave of mist within the Mist of the Worlds, another mood develops within us, a mood of devotion to the Divine, devotion and surrender to the Divine that fills the Universe and pervades it.

This then is how it is with us, my dear friends, in the first sphere into which we come after falling asleep. Two fundamental feelings live in our soul; I am in the Mist of the Worlds,—I would fain rest in the bosom of the Godhead, that I be safe and protected and dissolve not away in the Mist of the Worlds. This is moreover an experience which the heart-perception must needs carry over into waking life in the morning, when the soul dives down again into the physical and ether bodies. For if this experience were not brought over, then the substances we take as nourishment during the day would assume within us their own completely earthly character and throw our whole organism into disorder. And this applies not only to what we eat but to all the substances that undergo within us the process of metabolism. For even if we go hungry, substances are nevertheless continually being taken—in this case, from our own body—and worked upon through metabolism.

Sleep has, as you see, my dear friends, immense significance for the waking condition. And we can only record our acknowledgment of the fact that in this epoch of evolution it is not left to man himself to see that the Divine forces are carried over into waking life. For it would go hard with human beings as they are in the present age, did it rest with them to bring these influences in full consciousness from the other side of existence and bear them into the waking life of day.

And now man comes into the next sphere. This does not mean, he leaves the first; no, for the heart-perception it is still there. This next sphere, which is a much more complicated one, is perceived by another part of the astral body,—the part which belongs in waking life to the solar plexus, and to the whole limb organisation of man. The part of the astral body that permeates the solar plexus and the arms and legs is now the organ of perception, and with the aid of this organ man begins to feel the forces in his astral body that come from the Signs of the Zodiac. These are of two kinds—the forces that reach him from the Zodiac direct, and the forces that have first to pass through the Earth. For it makes a great difference whether a particular sign is above or below the Earth.

Man has therefore in this second Sphere what we might call a solar or Sun-perception. He perceives with the part of his astral body that is associated with the solar plexus and the limbs,—an organ of perception that can rightly be called a Sun-eye. And by means of his Sun-eye man becomes aware of his relationship, not now merely, as before, with the planetary movements, but with the entire Zodiac. The picture you see, is widening; or rather, man himself is growing out further into the picture of the Cosmos. And here again, man is able to behold a reflection of the experience when he looks back on his own physical and etheric bodies.

Every night it is thus given to man,—that is to say, to the part of him that goes out of the body—to come into relationship with the whole Cosmos; first, with the planetary movements, and then with the constellations of the fixed stars. In this latter experience—which may come half an hour after falling asleep, or rather later, but with many people comes quite soon—man feels himself within all twelve constellations of the Zodiac. And the experiences he encounters with the constellations are exceedingly complicated.

I verily believe, my dear friends, you might have traveled far and wide and visited the most interesting and important regions of the whole Earth, and yet not have had such an amount and variety of experiences as your Sun-eye affords you every night in connection with one single constellation of the Zodiac. For the men of an older time, who still possessed in full force the powers of clairvoyance and could perceive in a dreamlike consciousness very much of what I have been describing to you, the experiences of sleep were less bewildering. In our time it is exceedingly difficult for man to attain with his Sun-eye to any degree of clarity in regard to this complicated twelvefold experience of the night. He needs to do so, even if by day-time he has forgotten all about it; but he hardly can unless he has received, with the understanding of the heart, knowledge of the Christ and of all that the Christ willed to become for the Earth in that He passed through the Mystery of Golgotha. If we have once felt what it means for the life of the Earth that Christ has gone through the Mystery of Golgotha, if in our ordinary waking life we have thought about the Christ, then our astral body is able to receive via the physical and etheric bodies, a certain tincture or quality which brings it about that Christ becomes our Guide and Leader through the Zodiac during sleep. For, as in the sphere of the planetary movements, so here again a feeling of anxiety comes over man. He feels: What if I lose myself in the multitude of the stars, and in all the manifold happenings that take place among them! But if he is then able to look back upon thoughts and feelings and impulses of will that he has directed in waking life to the Christ, then Christ becomes for him a Guide, bringing order into the bewildering events of this sphere. And so the fact is brought home to us that only when we turn our attention to the other side of life, are we able to appreciate the full significance of the Christ for the life of Earth, as it has been up till now; and as for what the Christ has yet to become for the life of Earth,—no one within the ordinary civilisation of the present day can really understand this.

There are of course few among us who can be said to go through the experiences of sleep aright; and these experiences are often given a false interpretation. Human beings who have not come in touch with the Christ Event bring these experiences of the night into the waking consciousness of day-time in a disordered and confused manner. We can understand how this happens when we know what it is that really takes place with us during sleep. As we have seen, when we have passed through the sphere of existence where we are enveloped in mist or cloud, we find ourselves approaching a world that confuses and amazes us. Here it is that the Christ appears before us as a spiritual Sun and becomes our Guide; and then all the confusion resolves itself into a kind of harmony that we hear and understand. That this should be so, that we should have in the time of sleep the Christ for our Guide, is a matter of the very greatest importance for us. For, the moment we enter this sphere and begin to have all around us the living interplay of constellations of the Zodiac and movements of the planets—at this moment we encounter also our Karma. With our Sun-eye we behold our Karma. Yes, it is indeed so, every human being has sight of his Karma—in sleep. All that is left of the perception in waking life, is a kind of faint echo vibrating in the feelings.

Suppose a man has begun to tread the path of self-knowledge. He will find perhaps that his soul is imbued at times with a mood and attitude to life that are like a distant echo of the experience he has had in sleep, where the Christ came forward as his Guide and led him in the night from Aries through Taurus and Gemini, etc., making plain to him the World of the Stars, so that he has returned with renewed strength to the life of day. For that is the marvellous experience that awaits man in this sphere, None other than the Christ Himself becomes his Guide through the bewildering events of the Zodiac, going before him and pointing the way from constellation to constellation, that he may be able to receive into his soul in their right order and harmony the forces he needs for waking life.

Such then is the experience man undergoes every night between falling asleep and awaking,—an experience he owes to the fact that his soul and spirit have kinship with the Cosmos. For, even as he is related to the Earth with his physical and etheric bodies, so with his soul arid spirit, with his astral body and Ego, is man related to the Cosmos. And when he has come away from his physical and etheric bodies and has grown out into the cosmic world, and the experiences he undergoes there shine back to him, in a kind of inner picture, from the part of him that remains in bed, he feels very deeply connected with the Cosmos and would, in fact, be strongly drawn to go still further out, to go out beyond the Zodiac,—were it not for the presence of another force that draws him back. On account of this other element that enters into all the experiences that befall man during sleep, it, is not possible for him, between birth and death, to go out beyond the Zodiac, We have here to do with an influence of an entirely different kind and quality, the influence, namely, of the Moon.

The effect of the influence of the Moon is to tinge the whole Cosmos during the night—and this happens even at the time of New Moon too—with a certain substantiality. This substantiality man experiences, in addition to all else. He feels how the Moon forces hold him back within the world of the Zodiac and bring him again to the moment of awaking. Even in the very first sphere he enters after falling asleep, man already divines dimly within him the presence of this influence; he begins to be acutely sensible of it in the second sphere, where he has a powerful and vivid experience of the mysteries of birth and death. The organ for this experience lies much deeper within man than the heart-eye or even the Sun-eye; it may be said to extend over and involve the entire man. With this organ, man experiences every night how he came down as soul and spirit from the world of soul and spirit, how he entered through birth into a physical existence, and how his body is gradually passing over into death, For the fact is, we overcome death, until the time when death really occurs as a final event. Something else too is associated with this experience. The very forces that enable us to experience how the soul goes on its journey through the earthly and bodily reveal to us also in the same moment our connections with the rest of mankind.

I would have you mindful of the fact, my dear friends, that even a most insignificant meeting or contact with another human being is not without its place and connection in our whole destiny. And whether the souls, with whom we have been together in some past Earth life or with whom we are connected in this present life, are now in the spiritual world or are with us here on Earth, all that we have had to do with one another as man to man, all human ties, intimately related as these are to the secrets of birth and death, show themselves now to the spiritual eye, if I may call it so, of the entire man. And as all this comes before our view, we feel we are indeed standing within the stream of our whole life-destiny.

This has to do with the fact that whereas all other forces—the forces of the planets and of the fixed stars—tend to draw us out into the distant Cosmos, the Moon wants to place us once more into the world of men. The Moon draws us away from the Cosmos. The Moon has forces that are directly opposed to the forces both of Sun and of Stars; it ensures for us our kinship with the Earth. It is accordingly the Moon that brings us back every night,—drawing us away from the Zodiac experiences into the experiences of the planets, and thence into the experiences of Earth, taking us back once again into our physical body.

Here you have the difference, from one point of view, between sleep and death. When man goes to sleep, he remains still in close connection with the forces of the Moon. The forces of the Moon point out to him every night afresh the significance of his life on Earth. This is made possible by the fact that he can see in his ether body the reflection of all his experiences of the night. At death, however, man withdraws his ether body from the physical body. Then begins, as you know, the memory that looks back over the last Earth life. The ether body expands and fills for a few days the cosmic cloud of which I have spoken. I told you how every night we live our way as cloud, as mist, into the Mist of the Worlds. In the night this cloud of mist which we are, is there without the ether-body; but when we die, our ether-body is present with it for the first few days. Then the ether-body gradually dissolves away into the Cosmos, memory fades and disappears, and we have—instead of a reflection of star experiences thrown back from the part of us we left lying in bed—we have now after death an immediate inner experience of the movements of the planets and of the constellations of the fixed stars.

You can read in my book Theosophy a description of these experiences from another point of view. You have there a description of what man finds, as it were, around him between death and new birth. But just as here on Earth you would not have around you colours and sounds, for instance, unless you had in your body eyes and ears, and unless you could breathe and had within you lungs and a heart, so neither could you after death perceive around you what you find described in my book as “soul world” and “spirit land,” unless you had within you Mercury, Venus, Mars, Jupiter, Aries, Taurus, Gemini, etc. These are within you, they are your organism, your cosmic organism by means of which you experience after death. And the Moon cannot now bring you back, for it could only bring you back to your ether-body, and that has dissolved away into the Cosmos.

Man has however even after death something left in him of the force which he inherits from the Moon, enough to enable him to remain for a season in the soul world, with gaze still fixed upon the Earth. Then he passes on to spirit-land, and here he feels and knows that he is undergoing an experience where he is beyond the Zodiac, beyond the Heaven and the Fixed Stars. Such is the course of man's life in the time between death and new birth.

I could also give you another description of man's nightly journey to the spiritual world, describing it for you in a picture. Only, you must beware of taking the picture too literally, for, as you know, it is well nigh impossible to express these things in earthly concepts. Nevertheless it is a true picture that I am giving you, and it will help you to follow this journey in all its detail.

Imagine before you a meadow. From each single flower on the meadow—from the flowers too that blossom on the trees around—a spiral rises and goes out and out into cosmic space. These circling spirals carry the forces whereby the Cosmos fosters and regulates the growth of plants on Earth. For plants do not grow merely out of their seed; they need also for their growth the cosmic forces that surround the Earth with their spirally directed influences. And the cosmic forces are there in winter too; they are there even in the desert where no plants grow. When night comes for man, he has to use these spiral forces as a kind of ladder whereon he may mount up into the realm of the planetary movements. Man ascends into the movements of the planets on the ladder of the spiral rays that circle upwards from the plants. And then there is another force, the force that makes the plant shoot upwards from its root,—for there must be a force at work, to enable the plant to grow upwards. With the aid of this force man is carried up into the second sphere that I described.

Recall for a moment those experiences I related to you, where man comes into a state of anxiety, and feels: I am no more than a tiny cloud of mist in the great Mist of the Cosmos,—I must rest in the bosom of the Godhead. If we would relate this experience of the soul to the conditions within which we live on Earth, we would have to express it in the following way. It is as if the soul would say: I rest in the blessing of the Cosmos as it hovers over a cornfield that is just opening into flower, I rest in the blessing of the Cosmos as it hovers over a meadow whose blossoms are unfolding to the light. For what is it that sinks down to the plants in spiral lines of force? It is the bosom of the Godhead, quick and instinct with life, the same within which man finds himself sheltered and enclosed every time he falls asleep.

The Moon, on the other hand, leads man back to the animal aspect of his nature. The forces of the plants tend perpetually to carry him out—farther and farther out into the wide universe. But man has also in his make-up something that he shares with the animal kingdom, and because of this the Moon is able to bring him back again every morning,—back into his own animal nature.

Here, then, you have a picture of man's connection with the Cosmos, and of its influence upon him during sleep. We can carry the picture a little further. With the heart-eye, the Sun-eye and the eye that is entire man, we may experience in sleep the kind of feeling to which we are accustomed in waking life when we are drawn into an intimate and near relationship with some other person. It is not said to us in words, nor do we reason it out. The plants it is who tell us of it; we hear of it from the plants that lift us up, as though on a spiral ladder, into the world of the planets, whence we are sent forth again into the world of the Zodiac.

If we wanted to put into words what we experience in this way, we could say: I have a relationship to this person; the lilies tell me so, the roses tell me; the power of the rose, the power of the lily, the power of the tulip has moved me to experience this relationship. Thus does the whole Earth become a book of life which interprets for us the world of the human soul,—that world into which we have to find our way as we go through our life.

Now, these experiences that come to man during sleep have not always been the same, they have varied in different epochs. If we go back to ancient India, we find that in those times men who wanted to learn what sleep could teach them by bringing them into relation with the world of the stars, limited their search to those constellations of the Fixed Stars which were above the Earth—above, that is, at the particular moment of time, for the constellations are, of course, continually changing their places in the Heavens. The ancient Indian had no desire to make connection with the constellations that are below the Earth, whose forces can reach man only through the Earth.

Look at the characteristic posture of a Buddha,—or of any wise man of the East who sets out to perform exercises that shall enable him to achieve spiritual wisdom; He sits with his legs crossed under him. The upper part of his body where he is in relation with the upper constellations,—that he wants to be active, and that alone. Through the Sun-eye, there is also working in him what works through the limbs; but this he does not want to activate. He wants, as it were, to eliminate the forces of the limbs during his spiritual exercises. One can see quite plainly from his posture that the Eastern seeker after wisdom desires to find relation with what is above the Earth, and only that. His whole interest is directed to knowledge that concerns the soul.

The world would however be incomplete if man's quest for knowledge had remained limited in this way, if men had continued to assume always and exclusively the Buddha posture when they set out on the path of knowledge. It was not so. In the age of Greece, men began to feel impelled to make connection also with the forces working from the constellations that are—at the particular moment—below the Earth. Greek mythology contains beautiful intimations of this. Again and again we are told of a kind of initiation where the candidate descends to the underworld. Whenever you read of some Greek hero that he goes down into the underworld, you may be sure the meaning is that he is going through an initiation which yields him knowledge of those forces of the Cosmos that work through the Earth and that were known to the Greeks as the Chthonic forces.

Each epoch of time has, you see, its own task and mission. The oriental initiate had to learn, in order that he might then communicate the knowledge to his fellowmen, about the region of soul and spirit where man was before birth—or I should say, before conception—and about man's experiences there before he descends to the earthly world. All that we feel to be so grand and majestic in the poetry of the East and in its conceptions of the universe, is due to the fact that in those far-off days men were able to look into the life they had lived before they came down to Earth. In Greece, men began to take knowledge of the Earth and of all that belongs to the Earth. The Greek takes Uranus and Gaia—the Earth—as the starting point for his cosmology. He aspires to know also the Mysteries of the Earth itself, which include at the same time the cosmic Mysteries that work through the Earth. The Mysteries of the underworld,—these too the Greeks were wanting to discover, and in this way they developed their true cosmology.

Think how little there is among the Greeks—none whatever among the Orientals—but how little among the Greeks of the study of history in our sense of the word. The Greek is much more interested in the far-off beginnings when the Earth was being formed within the Cosmos, when the interior forces of the Earth, the Titanic forces, waged war on those other forces, those mighty spiritual forces which the Greek conceived as underlying the web of earthly conditions within which man finds himself enwoven. But we men of modern times are called upon to understand history; we must be able to show how man started from an ancient dream-like clairvoyance and has now arrived at a consciousness that is intellectual in character and tinged only with a memory of the mythical, and then go on to show how there is need for man now to work his way out of this intellectual consciousness and learn to look right into the world of the Spirit. For the present epoch of time marks the transition to the attainment of conscious experience in the spiritual world. That is why it is so very important for us that we should turn our attention to history. You will find that in our anthroposophical work we give ourselves again and again to the study of the different epochs of history, going back first of all to the time when men still received their knowledge from higher Beings, and then following the whole development right up to our own age.

The study of history has, of course, become hopelessly abstract in our schools and universities today. Could anything be more abstract then the lines of demarcation that people draw when they are developing some historical theme! For the men of olden time, history was still clothed in the garment of myth and was brought into connection with Nature and with all that goes on in her world. People cannot do this any more. Neither do they show any readiness as yet to enquire more deeply into the times of long ago. They do not feel any need to ask how it was with man in the days when he received wisdom from higher Beings, how it was with him later when less and less of the wisdom came through to him, or how it was with him when a God Himself descended to incarnate through the Mystery of Golgotha in a human body and carry out a sublime cosmic mission with the Earth, so that it was given her at last to have her real meaning.

The whole theology of the 19th and 20th centuries has failed, because it cannot understand the Christ in His spiritual significance. That, my dear friends, is what modern Initiation Science must bring,—understanding of the Christ. We need an Initiation Science that can penetrate again into the spiritual world, that can speak again about birth and death, about the life between birth and death and the life also between death and a new birth, and about the life of the soul in sleep,—can speak of these things in the way we have been speaking of them together today. The possibility must be there for man to come again to a knowledge of the other side—the spiritual side—of existence. Otherwise, he will simply not be able to go forward into the future.

Once, long ago, men directed their search for knowledge to the upper worlds—we see it demonstrated in the posture of the Buddha. Then, in later times, man took the evolution of the Earth as his starting-point and read his cosmology out of the evolution of the Earth; he became initiated in Greece into the Chthonic Mysteries, as we find related in many a Greek myth, where the account of such initiation is often a prominent feature of the story. Our search, has to take a new turn. Having studied in the past the Mysteries of the Earth and the mysteries of the Heavens, we need in our day an Initiation Science that is able to move rhythmically between Heaven and Earth, an Initiation Science that asks of the Heavens when it wants to understand the Earth, and asks of the Earth when it would inform itself of the Heavens.

And this is how you will, find the questions put and answered—insofar as they can be answered today—in my book An Outline of Occult Science. Let me say here in all humility that the attempt has been made in this book to describe the knowledge of which modern man stands in need,—needing it as surely as ever the Oriental needed the Mysteries or the Heavens or the Greek the Mysteries of the Earth, For it is required of us to take note and observe how it stands with initiation in modern times and what is man's relation to it in this present age. Let me endeavour therefore to describe for you quite briefly in the third part of my lecture the tasks that lie before modern initiation.

In order to give you some idea of the tasks of modern initiation, I shall have to repeat here what some of you will have heard me say in Oxford a few days ago,

I was pointing out just now that whereas the initiates of very ancient times laid particular emphasis on the looking upwards into the spiritual worlds whence man descends to clothe himself in an earthly body, while on the other hand for the initiates of a somewhat later time it was what we find described by the Greeks as the descent into the underworld that was of first importance, the initiate of our own time has yet another task. He has to look, in search after knowledge, at the rhythmic relation of the Heavens to the Earth. To this end he has to know the Heavens and the Earth, but he must in his search hold always before him the thought of Man, in whom alone, among all the beings that are around us, Heaven and Earth work together to form a complete whole. Yes, Man himself must be the goal of his study. The heart-eye, the Sun-eye, the spiritual eye (which is formed of the whole human being) must all be turned upon Man. For Man carries within him, my dear friends, infinitely more secrets and mysteries than the worlds we can perceive with our external senses and explain with the sense-bound intellect. To achieve a knowledge of Man as a spirit, to achieve a spiritual knowledge of Man, is the task of modern initiation. On this path of initiation knowledge we have therefore to set out in quest of a universal knowledge, but always with this goal in view,—that, through learning to understand the world, through learning to understand the whole Cosmos, we may attain at last to understand Man.

And now compare the situation of an initiate of out own age with the situation of an initiate of ancient times. The men of those early times had faculties of soul that made it possible for the initiate to awaken within them a memory of the time we pass through before we descend into an earthly body. It was therefore for the initiate of those days a question of awakening cosmic memories. And for the Greeks it was a matter of looking into Nature, of beholding Nature. But the initiate of modern times has to set before him as his goal the knowledge of Man; he is called upon to learn to know Man, directly, as a spiritual being. For this, he must learn to free himself from his present limited and earthly understanding of his connection with the Universe. Let me repeat an example I gave recently to Oxford of how this liberation has to be effected.

One of the tasks undertaken by initiation knowledge, that presents unusual difficulty, is that of making connection with souls who have left the Earth and gone through the gate of death. It is not at all easy to establish such connections, but it can be done by arousing the deeper forces of the soul. It is necessary to realise from the first that one has to accustom oneself, by the careful pursuance of certain exercises, to the only kind of language it is possible to speak with the dead. This language is, in a way, a child of our ordinary human speech. Yet you would fail completely, were you to set out with the idea that ordinary human speech, just as it is, would be of any assistance to you in establishing intercourse with the dead. One of the first things we discover is that the dead can understand only for a very short time what we call nouns. There is in their language no way of expressing a ‘thing,’ an isolated thing, which we denote with a word we call a noun. The words in their language all convey the feeling of movement, they are all full of inner activity. Consequently we find that when a little time has gone by since the soul passed through the gate of death, he is responsive only to words that denote activity,—that is, to verbs. In our intercourse with the dead, we shall, from time to time, want to put questions to them; we must then put our questions to them; we must then put our questions in a form they can understand. If we are able to do this, after a time the answer will come; only, we must know how to be watchful for it, how to give heed to it. As a rule, a few nights will have to elapse before the one who has died can answer the question we put to him. It is, as you see, a matter of finding our way gradually into the language of the dead, and it takes a long time before this language shows itself to us. The dead themselves have had to live their way into it; for they have, as you know, to withdraw their soul-life completely from the Earth. The proper language of the dead bears no relation to earthly conditions, it arises from the heart,—yes, it is verily a language of the heart. It is formed rather in the same manner as exclamations or interjections are formed in earthly languages. You know, for instance, how we say ‘Ah!’ when we are moved to wonder or admiration. The language of the dead takes its origin in the same kind of way. Sounds and combinations of sounds enjoy in this language as in no other their full and real significance. From the moment of death, language begins to change for us altogether. It is no longer something that is uttered forth from the organs of speech. It becomes the kind of language of which I spoke a little while ago, when I told you how what rises up from the flowers, gives tidings to us concerning some fellow human being. We begin ourselves to speak, instead of with speech organs, with that which comes from the flowers. We ourselves become flowers, we blossom with the flowers. We enter, for instance, with the forces of our soul into the flower of the tulip, and express, in the imagination of the tulip, the same that came to expression here on Earth in the formation of the word. We grow again into the spirit, the omnipresent spirit,

You will easily see, from this one example of language, that man has to feel his way into entirely different conditions, when he has gone through the gate of death. In reality, our knowledge of man is small indeed, if we know of him only what we see with our eyes. Modern initiation knowledge has to learn about the other side of man. What I have shown you in the case of language is a beginning. We shall find that the very body of man is something altogether different from the descriptions that are given us in scientific books. As we go farther in initiation knowledge, the human body becomes for us a world in itself. It was the task of the initiate of olden times to re-awaken in man a lost faculty, to bring to remembrance in him what his life was like before he came down to Earth, The initiate of the present day has an altogether different mission. He has to accomplish something new, something that means a new step forward. What he does will continue still to have significance even when man has left the Earth,—yes, even when Earth itself is no longer there in the Cosmos. That is the nature of the task modern initiation knowledge has to fulfil; and in the strength and power of that task, it must stand forth and speak.

It is well-known to you, my dear friends, that initiation science has from time to time taken a part in the spiritual evolution of the Earth. Again and again it has made its appearance among men. The initiation knowledge that has to come into the world today and that cannot but regard all the knowledge of our time as a mere beginning of the whole knowledge man should really possess, will assuredly meet with increasing opposition and resistance. So great are the forces arrayed against it, that you will need all your strength to win through. Even before modern initiation—which opens the way for man to have intercourse again with Supersensible Powers,—even before this modern initiation began to take its true place in the world in the last third of the 19th century, opposing powers were already at work, were at pains to imbue civilisation—quite unconsciously, for the most part, as far as the human beings themselves are concerned—with tendencies that would ultimately destroy modern initiation, would wipe it clean off the face of the Earth.

Have you ever observed how constantly one hears people say, when some new fact of knowledge is brought forward: “This is how I look at it! This is my point of view!” And they say this so easily, without having undergone any special development of mind or soul. It is indeed quite generally accepted that everyone has a right to pronounce his verdict, speaking from the point of view of wherever he stands at the moment. And people are even deeply offended and grow quite angry if one ventures to suggest that there is a kind of knowledge for the attainment of which it is necessary to undergo inner development. I said just now that when in the last third of the 19th century the possibility began to arise for men to seek initiation in the modern way, enemy powers were already in action. As you see, they wanted to carry the principle of equality even into the realm of mind and spirit, so that there too all human beings shall be regarded as on the same level. I could point to many persons in whom this method of resistance to modern initiation has been at work.

My dear friends, do you think that when I have to speak out of the spirit of initiation science, the words will have the same ring as when one is speaking from an ordinary earthly standpoint? I have just been trying to explain to you how language has to change and become something quite different when it is a question of carrying on intercourse with beings of the spiritual world, and I think you will not now misunderstand me if I tell you how initiation science sees, for instance, such a man as Rousseau. Speaking from the earthly standpoint, I shall never fail to recognise the greatness and significance of Rousseau, and I am fully prepared to associate myself with the high praise and favourable criticism to which others have given expression. Should I however make bold to clothe in earthly words how Rousseau appears when one sees him from the standpoint of initiation knowledge, I should have to say: Rousseau, with his spiritual leveling of human beings,—what is he, after all, but one of the many everlasting talkers of our modern civilisation! A prince and a leader, shall we say, among them all! People do not readily understand how it is possible, from an earthly point of view to call a man great, and at the same time, from the point of view of initiation to call him an arch-talker! But if we honestly desire to attain a knowledge of man, and if we recognise that to this end we have, as I said, to take the Heavens and the Earth for our province and then discern the rhythm that beats between them, we shall find that even such a seemingly paradoxical utterance is true and requires to be said. For it is, in fact, as we learn to listen to both,—to what sounds forth from the one side and from the other side of existence, it is as we learn to hear these together, that guidance can come to us in our quest for a true knowledge of Man.

A true knowledge of Man has to build on the same foundation whereon the initiates of olden times built, on the EX DEO NASCIMUR; in recollection it must build on that which meets us when we look out into the universe where—all unconsciously to us—the Christ becomes our Guide, as I have described to you. It is however our task to bring the Christ more and more into our consciousness, so that we may gain knowledge under His guidance of the content of this world, to which death belongs. Then shall we know for a surety that we live our way into this dead and dying world with Christ; IN CHRISTO MORIMUR.

And inasmuch as we go down with Christ into the grave of Earth life, so will there follow for us too, with Him, the Resurrection and the Bestowal of the Spirit: PER SPIRITUM SANCTUM REVIVISCIMUS.

This PER SPIRITUM SANCTUM REVIVISCIMUS the modern initiate has to set before him as the goal of all his strivings. Ponder it well, and compare it with the manner and mood of thought that belongs to the science of the present day; and you will see for yourselves that opposition to modern initiation is inevitable. A terrible resistance will, without doubt, be put up to the new initiation,—perhaps a resistance of which we can have today no conception, a resistance that will take the form of deed rather than word and express itself in drastic attempts to make initiation knowledge utterly impossible and inaccessible.

It was accordingly my earnest desire, speaking as I do now in a smaller and more intimate circle, to give you descriptions of what modern initiation science can attain to know, in the hope that these descriptions may strike home to your hearts and souls and awaken strength within them; so that there may be a few at least in this generation who know how to relate themselves rightly,—on the one hand, to that which is seeking entrance to our world from the worlds of the Spirit, and on the other hand, to that which is doing all it can to prevent and make impossible the permeation of Earth life with spirituality. This is what I wanted to lay upon your hearts, my dear friends; gathered as we are here in a smaller circle, after having had, to my great satisfaction, opportunity in Oxford for lectures of a more public character. I was able in those lectures to deal with the more external aspects, and it was important that here in this smaller circle we should be able to touch on the more esoteric side of initiation knowledge.

And it is surely time we got beyond feeling puzzled and embarrassed because statements about the spiritual worlds seem paradoxical. They are bound to do so. The language of the spiritual worlds is quite another language from the languages that belong to Earth; one has actually to take great pains and put forth all one's strength before one can render in the words of earthly speech truths that should really be expressed in some entirely different way. You must therefore be quite prepared to find that it will often give people a shock when you tell them, quite simply and directly, of something that takes place in the spiritual worlds.

I wanted in this way to draw your attention to the feeling and impulse that lay behind today's lecture, and I would like now to unite what I have said with an expression of deep satisfaction at being able once again to speak to you here in London. It is always a source of satisfaction to me to be able to do this. As we said before, it happens very seldom. But on the rare occasions when we are for a short time together, may it indeed be that we use the opportunity to stimulate anew in our hearts and souls that stronger kind of ‘togetherness’ that should subsist, the world over, without interruption, among those who espouse the cause of Anthroposophia. This has been my endeavour today, and it is in this sense that I would express in conclusion the earnest desire, my dear friends, that we may in future remain together, however far we are in space from one another.

From my book, “Christianity as Mystical Fact,” it can be gathered that the Gospels, when rightly understood, must be accepted in a very special way. As I intend to speak on the Gospels during this winter I would like to say that it is not possible for me always to begin again from the beginning for the sake of the younger members, so that there will certainly be much in these lectures that will be difficult of comprehension for younger members.

It has frequently been remarked on the occasion of the annual meeting how necessary it is that our younger members should take part in the courses of lectures, that these should be arranged so that early teachings are constantly repeated. May I say here something rather strange—it does not seem practical that the younger members should work so very energetically at going over the beginnings of theosophical life. In that case it might happen that the higher realms of spiritual science were incomprehensible to them, and they might for this reason form strange opinions as to what spiritual science is. This is, however, a matter for the individual member.

I showed in the book mentioned above that we have to accept the Gospels as “books of initiation.” This means that they are nothing less than accounts of the ancient ritual of initiation, paraphrased in a certain way. What is stated in these ancient writings? They mainly contain accounts of how the candidate in his training was led step by step along the path to higher worlds. How he gradually went through certain soul-experiences and was finally brought to the point where certain forces slumbering in his soul were awakened. We read how higher stages gradually evolved out of lower ones, up to that stage when the spiritual world dawned within the soul of the would-be initiate and the secrets of the spiritual world were revealed to him. He could then look into the spiritual world. He could behold, for example, the Beings of the different hierarchies as we have described them in other connections on many occasions. Thus the content of such “books of initiation” was what anyone seeking initiation had to carry out.

In studying pre-Christian ages we find that many persons passed through initiation in different centres of the Mysteries; that this was not always exactly the same in form, though similar in character, that the stages were introduced one by one up to the point where the person seeking initiation could see into the spiritual world, where the Beings of the Hierarchies appeared before him spiritually—that is in a different way to a physical appearance.

This was how it was in pre-Christian times. What meaning for Christianity had these initiations into the ancient Mysteries? What was their significance towards the Christ-Impulse? Their significance was that a Being, outwardly visible on the physical plane and known as “Jesus of Nazareth,” disclosed the secrets of the spiritual world in a way that was not customary, in a way not in accordance with the methods of pre-Christian times. An individual initiated in accordance with ancient ritual (when the events just described had taken place in his soul) could come before men and speak of the secrets of the spiritual kingdoms. But in the case of Christ Jesus something was present by which this personality, Jesus of Nazareth, could speak of these hidden matters without having been led to them in the ancient customary manner.

Jesus of Nazareth had been led to them through what is called the baptism in Jordan. The Spirit of Christ then entered into him. From this moment—that is from the moment of an historic event when the person of Christ Jesus was initiated in so open a way—the Spirit of Christ spoke to the people around Him of the Mysteries of the spiritual realms, but in a higher way than had been done before. Something had there-fore been accomplished on the physical plane, open for all the world to see, which formerly had been attainable—and to a certain extent only by initiates in the depths of the Mysteries, so that they might then go forth and speak of these mysteries to their fellow men. To put the matter pictorially we might say:—We look back to the ancient temple of the Mysteries, we see the Heirophant performing the rites of initiation, so that the person initiated can look into the spiritual world, and can then go forth and teach others of this world. This had always been carried out gradually and in the secret depths of the Temple. Any talk of such things in the world outside the Mysteries, any talk concerning the spiritual world, was an utter impossibility. But now, what had often and often taken place in the depths of the Mysteries, had been transferred to the outer world, it took place in Palestine. There it was enacted as an historic fact, as the development of Jesus of Nazareth; it was enacted historically in the Mystery of Golgotha. And we have to accept this Mystery, set forth as it was historically before all the world, as forming the link between the Mystery of Golgotha and those ancient Temple-Mysteries of the past.

Writings descriptive of initiation, though dealing in essence with the same stages of development differed in certain particulars in different parts of the earth, and were suited to the differences in human individuals according to space and time. Knowing this let us endeavour to enter into the soul of one of those, generally called Evangelists, who concerned themselves with the writing of our Gospels. These men, through their own occult schooling, had some knowledge of the initiation literature of the various peoples and Mysteries. They knew what men had to pass through before it was possible for them to speak of the secrets of spiritual realms and spiritual Hierarchies. And now through the events that had occurred in Palestine, and through the Mystery of Golgotha, they were aware that what formerly had only been seen by initiates in the temple of the Mysteries, had been enacted openly on the plane of history before all the world, and that it would henceforth enter ever more and more deeply into the minds and souls of men.

The Evangelists were not biographers in the ordinary sense of the word when things are written which really do not concern the world, and which no one requires to know about any actively creative personality. They were not biographers like those who ferret out each private concern of the person they write of, but they were biographers in so far as they described the life of Christ by saying:—“Something happened at a certain time to Jesus of Nazareth, into whom the Christ entered, which we have seen happen again and again in the Mysteries; but there it was not compressed as a historic event into a few short years; here, on the contrary, it has become an event of history, yet is at the same time a repetition of Temple-ritual; we can therefore describe this life by describing the different stages formerly passed through during initiation.”

Thus were have to regard the Gospels as books of instructions concerning initiation. In them are found again the ancient directions for initiation, but so that we are shown in a certain way the reason why that which formerly occurred in the depths of the Mysteries now emerges on to the great plane of history. The Evangelist who begins his Gospel by stating the reason for this, who tells from the beginning why he is in a position to write of an historic event which, transformed into something greater, fulfils the instructions given for initiation, is the writer of the Gospel according to Mark. He tells from the first how man has evolved so that this great fact of the removal of initiation from the secret depth of the temples and the setting of it openly on the plane of history, might come to pass. He tells us from the beginning that this is connected with an event of immeasurably great importance to human evolution; an event foretold by the Hebrew Prophets. For what occurred in Palestine as the Mystery of Golgotha had been seen and spoken of prophetically by Hebrew Initiates and Prophets.

If we try to enter into the soul of such a man as the Prophet Isaiah, with whose words the Gospel according to Mark begins, we find that he declares somewhat as follows:—A time will come when the souls of men will perceive differently than they do now; this time is now being prepared for. (Isaiah refers here to his own day.) What is it he wishes to tell us? You know that the Gospel according to Mark begins with the introduction of a mighty saying of this Prophet. You know the words well, and how they are employed. I make use here of the ordinary translation of C. Weizsäcker:—

Behold I send my messenger before thee, he shall prepare thy way. Hark to the cry in the wilderness: Make ready the way of the Lord. Make his path straight.

Thus, it is fairly well translated in our Gospel literature. The Prophet refers in these words to the greatest event in history—to the Mystery of Golgotha.

You, know that in our studies of the other Gospels great trouble has been taken to translate important passages in a comprehensible way. What matters most in this, is not the giving of a correct verbal translation according to the dictionary, but in choosing words that reproduce the deep significance of the original and convey this to us in our own language; not only in presenting them theoretically to our understanding, but so that the whole feeling that accompanied the peculiar quality of the language of that day is also passed on to us. For speech at that time was totally different from the present manner of speech. I would like to impress this fact on you, that speech was then not so abstract, so trivial as it is to-day.

The whole manner of expressing anything was such that an ever deeper meaning, a richer significance and feeling-content was imparted to the listener along with the actual words, yet he knew most unmistakably what this feeling-content was. A whole WORLD was then heard in the spoken word compared with what is ordinarily heard to-day. This is a special quality of the Hebrew tongue, it is exceedingly rich in this power of concealing a very great deal behind the words, because the images employed were taken altogether from the sense-world. Expressions such as “prepare the way” or “make straight the path” are pictures drawn from the sense-world. It is as if the path were prepared with spades and shovels. But when such words were used, the peculiarity of this language compared with others was that behind the expressions employed to denote outward things, a whole spiritual world stood—it stood there so clearly and incontestably that no one could interpret it to their own liking, as is so often done with poetry, where all kinds of things are sometimes read into it. The reason for this was that in the ancient Hebrew language, in the personal use of the language, which cannot be shown in the script, it was possible for whole hidden worlds to be given in the tone. A feeling for such secret things existed.

In Greek, the language of the Gospel text, this is not nearly so much the case. All the same it was still possible, without occult knowledge, to obtain far better translations from the Greek than from the language used by the Evangelists.

As a matter of fact, one translator has merely copied another in this without going into the matter philologically or proving how the original compared with the Greek text. I will give you later a single example of how great were the errors that arose through this. To-day I will not interrupt the course of our studies, but will try, not philologically, but with the help of what can be learnt through spiritual investigations, to put before you some important things concerning the beginning of the Gospel of Mark.

I will start with this important passage from the prophecies of Isaiah, wherein he tries to show what is to come to pass through the Event of Palestine, so that you may discover through your feeling what it means.

The Greek text is as follows:

We must in the first place clearly understand that the word messenger or angel was only used in olden times in the sense employed by us when describing the Hierarchies, that is when we describe those Beings who stand immediately above man in the ranks of the hierarchies. We must feel when we read the words “his angel” that a Being belonging to this realm is meant. If this is not felt then the meaning of the whole passage is lost. Spiritual science alone can provide a foundation for such an understanding, and also for all it has to tell us about the Christ-Event.

What is the fact of greatest importance in the Christ-Impulse? The fact that through it full consciousness first entered the human soul so that a place might be prepared there for a self-conscious ego. So that there might gradually arise within this self-consciousness ego in the further course of earthly evolution, all the secret things (Geheimnisse) which formerly arose by a kind of natural clairvoyance within the astral body.

The present epoch was preceded by one in which men still carried over with them into post-Atlantean culture a natural clairvoyance which enabled them to look into the spiritual world. In certain abnormal conditions of soul the secrets of the spiritual world still poured down into men, and they were able to look up to the Hierarchies. They naturally saw more often, and for a longer period, the Hierarchy which stands nearest to man—The Hierarchy of Angels. They saw them as the Beings standing immediately above man. In the time of this ancient clairvoyance men were not aware that they possessed something within them that was to lead them to the spiritual world. They looked on it as a grace accorded to them from without, as something granted to their souls by spiritual powers. Therefore the Prophets looking to the future could speak as follows:—“A time is coming when man will be aware of his ego; he will then know that it is through the self-conscious ego that the secrets of the spiritual world will come to him.” All this was to come. A time was to come in which man would say: “When I have my ego in me, I shall be able through the power it brings, to penetrate to the secrets of the spiritual world.” This had, however, first to be prepared for.

Thus man, who is as it were, the lowest of the Hierarchies, had to he prepared for what he was to become by being equipped with something which as yet he did not possess. The messenger or Angel, announced that man would become an ego-being in the fullest sense of the word. While the mission of former Angels had been to reveal to man the spiritual world, a special Angel was now to receive a special mission. This Angel was to carry revelation a stage further, and make known to man that he was to enter consciously into his ego, while the revelations of former Angels had not been suited to a self-conscious ego.

So Isaiah announces:—“The age of the Mystery of the Ego is to come, and from among the host of Angels one will be specially chosen to declare to you this Mystery!” Only in this way can we understand what is meant when it says that the Messenger or Angel was sent before. Before whom was the Messenger sent? He was sent beforehand to those who were to attain their self-conscious ego, and was to come as a Being from the Hierarchy of Angels. No angel had as yet announced generally to men that it was foretold they were to receive a self-conscious ego. So this messenger of whom the Prophet Isaiah spoke came to tell them to prepare themselves inwardly, to create within their souls a place for the ego, to prepare for the full validity of the ego. What is most important in this passage is the reference to the great change in the evolution of the human soul; whereas formerly men had to go out of themselves in order to enter the spiritual world, from this time onwards they could continue within their ego, and could, through it, discover the secrets of that world.

Let us now compare a soul of olden times with one from the time when the Christ-Impulse was drawing near; picture a man of the earlier pre-Christian centuries. If wishing to enter the spiritual world he could not to do so and maintain his self-consciousness however highly he was developed. To do this he had to divest himself of his self-consciousness, had to pass into an unconscious condition; he had to rise into the world of the Hierarchies—the world of the spirit. His consciousness was lowered. This was an old feeling belonging to pre-Christian times. What then was the position of a man who did not altogether belong to the age when it was natural for him, on the withdrawal of self-consciousness, to find himself in the spiritual world; and what was the position of the man who did not live at a time when humanity was at the stage when his ego could be developed? The ego existed already in Atlantean times, but complete certainty that the greatest mystery of the spiritual world could well up within it came first to man through the Impulse of Christ. This was the feeling that caused men in the days of the old initiation to say:—“When I desire to enter the spiritual world and learn what these worlds can reveal to me, I have to suppress a certain part of me and stimulate and bring life to another part of my soul.” What had to be suppressed? And what had to be made especially alive? That part of his soul which was gradually to develop into the “I” had to be suppressed; this is what had to become darker, heavier. It could retain no memory. It had to become void and empty. On the other hand the astral body, the body which can give a certain degree of clairvoyance, had to be specially stimulated. When this happened ancient clairvoyant powers of perception entered the astral body.

I have said that the ego was already present to a certain extent, but man could not make use of it when he desired to investigate the secrets of the spiritual world. The ego had in this case to be suppressed and the astral body stimulated. This stimulation of the astral body had become ever more and more impossible. In ancient times suppression of the ego and stimulation of the astral body so that the secrets of the spiritual world could pour into it, was something that belonged to the elemental attributes of man. Advance in evolution consisted in the increasing incapacity of the astral body to receive the secrets of the spiritual world. At this stage men acknowledged:—“My astral body will become ever less able to attain what once was mine through the old form of clairvoyance, my ego also will cease to pass out of me in the way it was wont to do, and as yet it is unable to rise to anything of itself.” The most gifted clairvoyant was at most aware of something empty, something void, within his soul. Such was the ego to which as yet no Impulse had been imparted. At the same time men were aware it was not possible for them to enter the spiritual world through the ego.

From this you can gather what was the soul-attitude of those who desired to look into the spiritual realms at the time when the Christ-Impulse was approaching. They might have said:—“I can no longer develop in my astral body what formerly it was possible to develop; and no impulse has yet come to my ego; my soul is chaotic, I feel unable to rise to the spiritual world.”

Then as the time for the coming of the Christ-Impulse drew near certain methods were employed, men underwent a certain training, with the result that they made the acquaintance of those who were not as yet filled with the spirit. When seeking entrance into higher worlds they were told:—“Realise that thou canst not rise to these worlds through thy astral body; thou must first of all enter that inward place where thou feelest thyself as man, where thou art no longer conscious of the smallest connection with the outer world.”

This was how men felt as the time for the coming of the Christ-Impulse drew near. Everyone who sought for initiation realised that his astral body was no longer fitted to be the means for his entrance into the spiritual world; that the time for this was past; and that the ego was not as yet ready for it. But those who desired to receive the Impulse, who longed to leave the body and penetrate to spiritual worlds, divined (more than divine they could not) that there was some-thing in them that strove with all its might towards that Spiritual Impulse. This soul-experience which all passed through who sought at that time the path to spiritual illumination was called “the path of loneliness.” What, then, had the messenger to do who prepared the way for the Christ-Event? He had to tell those who desired to know of the approaching Impulse, about “the path of loneliness.” He had to know loneliness fundamentally. He had to be the preacher of this loneliness of soul. You will come to know, as you study the Gospel of Mark further, that in certain cases great Spiritual Beings through whom some important advance in human evolution was to be carried out found the instruments they required in living men, and that they entered into them so as to live within a soul in bodily incarnation. The “messenger” spoken of by Isaiah, who must not be accepted as a man quite in the ordinary sense, took possession of the soul of the re-incarnated Elias, lived in him and announced the approach of the Christ-Impulse. It was this messenger who spoke from the soul of John the Baptist. Whence came this voice? It sprang from what I have just described as a great loneliness of soul. We read of this in the Gospel according to Mark, it says:—“Listen to the cry of soul-loneliness.” The Greek word “ὲντηὲφήμ ω” should not be translated in a symbolic sense by “wilderness,” thus giving them an external meaning. In these words an image is presented to us by which the whole spiritual world may be grasped. Their real meaning is “in loneliness.”

To understand this expression better, we must occupy ourselves a little with the true meaning of what is felt by the word “κνφιος” or Lord, as it is usually translated in the lines “prepare the way of the Lord.” The true meaning is something we can still divine in the Greek, and is confirmed when we associate it with ancient tradition. In ancient usage this word had not the trivial meaning it has to-day.

In this materialistic age man has become a great Philistine in respect of language. Words are no longer “the bodies of soul-beings,” so that it is possible to sense a whole world in them.

What was felt in the Greek word “κνφιος” or Lord when spoken in the connection I have indicated? Men felt that it was an image of what went on within them, of what they sensed was happening in their soul-life. The uprising of the “I am” from the depths of the soul was felt as the coming of the “Lord” and “Ruler,” he who regulated and ordered the soul-forces and is used in the sense employed to-day when we say the various soul-forces possessed by man—thinking, feeling and willing, are the servants of his soul. But within the soul there is a master, the ego.

This is shown by the fact that whereas in old times men said “it thinks,” and in respect of feeling and willing “it feels,” “it wills within me”; men now say when the ego, the Lord of the soul-forces is in command and the mighty change in human evolution is felt, “I think,” “I feel,” “I will.” In earlier days the soul was to a certain extent unconscious, it was imprisoned and submerged within the forces that served it. But now the ego, the Lord of the soul-forces was to be born! The cry went forth:—“He who is Lord of the soul is coming!” No person or Being is meant by these words, but only the emergence of the ego as “Lord” of the soul.

This was taught in the Temples where preparation was made for what was to come to pass in human nature. With holy reverence and deep humility it was made known:—For a time the condition of souls was such that they had in them only the serving powers of thinking, feeling and willing; but now the “Ruler” was to be born.

This mighty fact is now proceeding; its development will go slowly on until the end of the earth-age, when it will have gained ever more and more power. Yes, this will come to pass! And it is the Christ who gives the first impulse to this development. This is the “Great Hour,” the turning point of the world's time-piece, the hour when Christ lived on earth. The hands of the world clock now point to the moment of the coming of the ego. As Lord of the forces of the souls it now begins to evolve ever greater power and will have reached its goal when the earth perishes and man passes on to still higher stages of development.

It is only when we try to feel, as people must have felt in those early days, that it is possible for us to form some idea of what Isaiah desired to say, and John the Baptist to repeat. Isaiah referred to the great event that was to take place within the souls of men, and to the course of the further development of these souls. But then we must not translate the word “λνφιοσ,” as “straight” as is usually done, nor as “level,” but as “open,” so that the road could be used.

It is then the “Lord” comes, he takes his way towards the human soul. But man must do something so that he can really take possession of the soul. The way must be made free, open. In short, if we translate this passage so that it means something, and if at the same time we hold to tradition, it must be done some-what as follows:

Take heed,¹ I send my Angel before the ego in thee, he shall prepare the direction (Richtung).

Hark to the cry in the (souls) loneliness, (the cry of longing for the Lord of the soul): prepare the direction for the (soul's) ruler; work that the way be open for him.

In this form of words you have approximately an idea of what can be felt in the words of Isaiah. These words or their content, was carried over by the Angel into the soul of the Baptist. Why could the Angel do this? To answer this question we must consider for a little the nature and method of the initiation of John the Baptist, and how this initiation affected his soul.

From former lectures you know that a man can either be initiated by descending into his own soul or by going forth from his soul, by liberation from the body and uniting his soul-forces with the cosmos. These two paths were followed by different peoples in the most varied manner. When a man desired to pour out his soul into the macrocosm, the twelve stages through which he had to pass to attain to this were “marked” by the twelve signs of the Zodiac; for his soul had to expand in certain clearly defined directions of the Macrocosm. Now a very great deal was already attained—something important that is for the historical evolution of the world—when any soul had evolved so far as to be able to receive into it all the macrocosmic forces springing from those hidden things which are the meaning of each of the constellations. As a rule the ancient rites of initiations were conducted so that the soul-expansion of one Initiate was directed to the macrocosmic secret, say of Capricorn, another to those of Cancer, of the Balance, and so on. I have explained on other occasions that there are twelve different possible ways of expansion into the Macrocosm, and that these are indicated symbolically by the twelve signs of the Zodiac. Anyone attaining initiation through expansion of his soul into the macrocosm, and who does not attain at once to the highest—the Sun initiation—but only to a partial initiation, would have his soul-vision directed to the mysteries connected with some special constellation. To attain this he would have to turn his gaze away from everything of a material nature. This means, care would have to be taken that his gaze was directed, either through the rites of the Mysteries, or through John the Baptist by “Grace from above,” in such a way that he would have the earth between him and the special constellation. In other words, his glance had to be directed at night to the constellation through the earth. When a constellation is seen with physical eyes it is the physical constellation that is seen. But when a man's gaze can penetrate the substance of the earth, which is between him and the physical constellation, he does not see the physical but the spiritual part of the earth; that is he sees the mysteries (Geheimnesse) which the constellation expresses.

The training that John the Baptist had passed through had made it possible for him to gaze at night through the material earth upon the constellation Aquarius, the Waterman. He had received therefore (after the Angel had entered into his soul) the initiation of Aquarius. Thus, through all he knew and had felt, John the Baptist was able to put himself in touch with the faculties of the Angel, so that through this Being he could make the content of the “Waterman-initiation” known; and the information he gave respecting this was: that the lordship of the ego, the “Lord,” would enter men's souls. This is what the initiation of the Waterman gave.

But simultaneously the Baptist declared that the time had now come when a change was to take place in this initiation, it was to be replaced by another, one by which men would be able to understand the approaching lordship of the ego. Therefore he said to his disciples:—“I am he who, through the initiation of the Waterman has all the powers of his Angel at his disposal. But after me ONE will come who has at his command all the subsequent powers of his Angel!”

If you advance by day toward the sun from the constellation of Ares, through that of the Bull, the Twins and so on to Virgo, you must advance at night from the direction of the Waterman (Aquarius) to the constellation of the Fishes, that is, you must advance in the direction of the Spiritual Sun. John had received the Waterman-initiation, and he pointed out that he who was to come after him would be an Initiate of Picis, the initiation which follows on the initiation passed through by John, and was therefore of a higher order. The Baptist told his intimate disciples:—“Through the initiation of Aquarius I have only those powers at my disposal by which I can announce through my Angel that the Lord—the ruler—is coming, but after me One will come who has powers symbolised by the initiation of the sign of the Fishes. Into him the Christ will enter!”

In these words John the Baptist refers to Jesus of Nazareth. Ancient tradition has on this account assigned to Christ Jesus the symbol of the Fish; and as everything that occurs outwardly is symbolic of in-ward events—though these may occur outwardly—the helpers appointed to Him were fishermen. This is an external historic fact, at the same time as regards spiritual secrets it is profoundly symbolic. John declared “a higher initiation is to come to humanity,” and he described himself as a “Waterman.” This is absolutely clear. But we must learn to see ever more clearly how the images employed to express the hidden things of men are at the same time connected with astronomical and cosmic mysteries.

“I have baptised you with water,” said John. Water baptism was specially the baptism within the power of those who had received from heaven the initiation of the “Waterman.” But in that the Spiritual Sun progresses in the opposite direction to the physical sun, which advances from the sign of the Virgin to that of the Balance; the Spiritual Sun (as in the advance from John the Baptist to Jesus of Nazareth) progresses from the Waterman to the Fishes. And were anyone to appear in the world having experienced the initiation of the Fishes and able therefore to receive into him those spiritual forces, those spiritual impulses, which are the instruments of the Fish-initiation, then it would be possible for him to baptise not only as John did with water, but to baptise in the higher sense described by John as the Baptism of the Holy Spirit.

In this lecture I have put before you in a certain way a two-fold conception:—Firstly, I have shown that in the Gospel according to Mark facts of human evolution, historical events, are dealt with in which mention is made of a higher Power, of an “Angelic,” not a human power; and that this Power spoke through John the Baptist. On the other hand I have shown that in the accounts given here reference is made to heavenly events; namely, to the progress of the Spiritual Sun from the sign of the Waterman to that of the Fishes. Indeed the Gospel according to Mark contains in every verse something which can only be read aright, when, in the sequence of the words, we keep before us both their human and their cosmic, astronomical meaning, and when we realise that something lives in man, the true significance of which is only to be found in heaven. Only when this is done can the connection between the mysteries of the cosmos and the mysteries of human nature be more clearly understood. To-day, at the close of my lecture, I can but hint at what lies behind such things. I merely wished to-day to give you some premonitions of what lies in this direction. For we shall have to dive to very great depths in studying the Gospel of Mark, and you will have to ponder long and deeply if you are to attain to something more than “premonitions.” In what follows I will try to make clear to you the way this Gospel has to be read.

You all know the rainbow. To a child it appears as something real in the firmament. Until explained to him, he believes he can grasp it with his hands. Later, man learns that the rainbow does not depend on itself, but that it only appears when rain and sunshine stand related to each other in a certain way; when this relationship is changed it disappears. Thus it is not a reality; it is but an illusion. The realities as regards the rainbow are rain and sunshine.

If anyone has made a little progress on the path of occult development something is revealed to him which quite of himself he compares with the rainbow. Of this he says:—It is actually not true, it is but an appearance held together by things outside it. Do you know what this “appearance” is? It is man himself!

Man is only an appearance, a semblance, and if with his physical senses he regards himself as reality, he has given himself over to illusion—to Maya the great “Non est.” For the word “Maya” is compounded of “Mahat aya.” (Mahat=great, ya = Being, and a= not); signifying the great non-being. On the path of occult development man reaches a point where he compares himself with something resembling a rainbow; he realises he is but a semblance, a delusion, and that everything that is perceived by the senses is delusion also. The sun as physical globe is a delusion. What physical science describes as a ball of gas in space is quite correct for practical purposes, but anyone who regards this as reality is giving himself over to delusion—to Maya. The truth regarding the sun is that it is a meeting-place of the spiritual Hierarchies, whose deeds are expressed in warmth and light, and who approach us in the warmth and light of the sun. The warmth and light we perceive is illusion. All appearance is illusion.

A man thinks he has a heart in his breast, but this heart is a delusion, nothing more. It is like the rings we see round street lamps on a misty autumn evening. These rings are not reality, but are produced by clearly defined forces. So is the human heart. You can perceive this in the following way. Suppose that this circle I have drawn represents the vault of the heavens one kind of force streams into us from one side, other forces from other sides, these forces split up here in the centre where I have drawn a small circle.

Nothing of the forces that stream into man from heaven and split up there (sich schneiden) really exist where he thinks they do, in his heart. Think everything else away except the forces that meet in you, as light meets in the rainbow—what remains is the human heart. It is the same with our other organs: they are fragments of forces (Schnittkräfte) caused by the breaking up of world forces.

When you move from one place to another you say “There is an impulse in me to move from here to there.” In saying this you say something that appertains to Maya. Why? Because forces come from the Macrocosm, which are split up down here (sich schneiden), and these broken-up fragments give rise to: illusion concerning the power and direction in walking. The results met with down here are but fragments of cosmic forces. If we desire to know the truth we must ask:—What takes place in the Macrocosm? What do cosmic forces bring about, both the upper and the lower? They bring that about in us that makes it appear as if we had a heart, a liver, etc., or that has such an appearance that we say: I walk from here to there. If the truth regarding this were to be described, we would have to describe cosmic forces.

If we wish to describe what John the Baptist did when he baptised, we must describe what the Macrocosm, that is the forces represented by the sign of the Waterman, charged him to do. This was determined at one time within the great cosmic lodge, and the forces necessary for it were sent down into John. It is thus, in the language of the Cosmos, we must read what took place at a certain point of time. It was thus the writer of the Gospel according to Mark read the heavenly events corresponding with the earthly events that occurred in Palestine. He describes astronomical occurrences when he says:—“Understand what I have to say to you in this way: suppose there is here a wall on which visible shadows play. If you wish to know the real cause of these shadows you must consider the things of which they are the reflections. I describe what took place at Jordan, all the same they are but the instruments of something else; in reality I am describing what was brought about on earth through the astronomical forces of the Macrocosm!”

The writer of the Gospel of Mark describes cosmic forces. He describes the shadow-pictures or projections thrown by mighty macrocosmic events on to the screen provided by the small district of Palestine. We must realise this clearly if we are to enter into the full greatness and importance of the document we call the Gospel of Mark; but we must first try to form something of the nature of a divination of what it is that is here presented to us. We must endeavour to understand what it is we are told in the beginning of the Gospel. The Prophet Isaiah had foretold that the Lord of the soul-forces of mankind would come, that in John the Baptist the “messenger” would dwell, who would prepare man for the reception of this ruler of his soul-forces. This messenger had first to take as his dwelling place the body of one who had passed through the initiation of the Waterman, who was able therefore to lead men on the path that is connected on earth with such an individuality as Jesus of Nazareth; one who because he had received the Fish-initiation had prepared himself for the reception of the Christ.

All the events that take place on earth are the reflections of cosmic events, and are connected with cosmic conditions in the same way as the rainbow is connected with rain and sunshine, and as, if we wish to describe the rainbow, we must study rain and sunshine. If we wish to know what was in the heart of John the Baptist or of Jesus of Nazareth, in whom the Christ dwelt, we must study cosmic conditions. So far as man is concerned, the whole world is explained by what took place in Palestine and on Golgotha. He who does not read the Gospel of Mark otherwise than merely as a document, which provides him with groups of letters descriptive of great world events, is on a level with one who says:—“Here I have one group of lines and strokes, there another;” he has no conception of what is referred to in the word “Lord,” but thinks only of the black letters. It is mostly in this way that the Gospel of Mark is read in our day. For what is told in it is but the outer lettering of what it really contains. To understand this Gospel we must rise to the level of those things to which, as in a shadowy reproduction, the events in Palestine refer.

Try to get at the meaning of the words:—“Earthly events are the shadows of macrocosmic events.” When you have done this you will have taken the first step in the understanding of one of the greatest documents in the world—the Gospel according to St. Mark.

• 1. “Behold” is no longer correct.

Some time ago, we spoke here, at least in some allusions, of what is called occult reading and occult hearing, and today and tomorrow I will take up these considerations of those discussions about occult reading and occult hearing, because then I will be able to develop some important ideas about our structure in connection with them.

If we look at the outer scientific consideration, insofar as it concerns the life of the soul, today, we find many difficulties in this outer scientific consideration, as soon as we want to come to a reasonably satisfactory overview of the relevant concepts. Among the many difficulties, the one that arises when we consider the outer science of human memory is truly no small one.

Now I would have to cite a lot here if I wanted to talk about this or that that external psychology or the doctrine of the soul has to say about human memory. But it would not get us very far if I wanted to explain all of that. I just want to draw your attention to the difficulty for this external science when it comes to understanding memory and its peculiarities.

Human memory presents itself to us in such a way that we can recall to our consciousness at a later time perceptions, concepts, and ideas that we have absorbed at some time in the past. So there is the psychological fact that, for example, we have some kind of perception or experience today, and that after some time, without being confronted with the same fact that caused the perception or experience, we can vividly recall the idea of the fact, of the experience, from within.

This seems to indicate that the human soul stores everything it takes in from the outside. For example, when we meet someone, we get an impression of them. We transform this impression into a mental image and then store this mental image in our subconscious; when we need it, we retrieve it.

Wouldn't it then be the case that our soul, insofar as it develops the power of our memory, would be, let's say, a box in which all ideas and experiences can be placed and stored, and from which they can be taken out when needed to be brought up into consciousness. So all kinds of experiences would be stored down there in this soul cabinet, and they could be retrieved from there.

When you read books about memory today, you get the impression that the authors often believe that the soul is a kind of storage cabinet for all kinds of experiences. Now imagine walking around with your soul and carrying a cabinet for all your impressions and experiences with you in this soul. It must be freely admitted that there is a difficulty here. Various scientific concepts have been used to try to bridge this difficulty, but nothing particularly satisfactory has emerged from them. This difficulty will only be overcome when we acquire a deeper insight into the structure of the human being in the physical body, in the etheric body, in the astral body and in the I. For this etheric body of man must indeed be studied if one is to gain a real knowledge of the nature of human memory, and the astral body must be studied no less for this purpose.

Let us assume that we can at least form some kind of idea, comparatively speaking, of what this astral body of man actually is. In the waking hours of everyday life, the human being does not experience himself in his astral body, any more than he experiences himself in his ether body. The human being experiences himself in his I from waking up to falling asleep, and all experiences are I-experiences. In the astral body, the human being does not experience himself. This astral body is, as I have emphasized on other occasions, fundamentally infinitely wiser than the I-human being. It can do much more than the I-human being can do. This astral body can actually read what I have indicated to you as occult writing. The astral body can read this occult writing; it can really read it.

Among many other ideas through which one can evoke an understanding of the astral body, one can also have the idea that it is a reader of occult writing. And the etheric body, on the other hand, is, among many other qualities it has, something like a writing tablet in which the occult writing is continually being inscribed through the processes of the world.

While we live - and we always live, whether we are awake or asleep, between birth and death, and from death to a new birth - processes and events are constantly taking place in the universe, in the cosmos. There is essence in the cosmos. All this is imprinted and written into the etheric body. The etheric body of the human being is indeed a true reflection of the entire cosmos. There is nothing in the cosmos that is not impressively imprinted in the etheric body of the human being and, if one wants to use the expression, imaginatively mirrored. And the human astral body is constantly reading what the world inscribes into the etheric body. This takes place in the subconscious, so that the human astral body reads what the world inscribes into the etheric body.

But now, when we ourselves, in our conscious, waking day-life, encounter an event or even an object that makes an impression on us, we form a mental image of this object. When we form this mental image of the object, the astral body is the first to be involved. It is in a state of vehement movement while we form a mental image of an object or form the mental image of the impression of an external event. What we form as an idea, what we experience as soul, is also written into the etheric body of the human being and remains there. Just as the world with its events continually inscribes itself into our etheric body, we also inscribe into our etheric body what we ourselves experience as soul. It remains there inscribed. When we remember something, a complicated process actually takes place. Our astral body reads what has been written into our etheric body, and the result of this reading is the emergence of an image that we call a memory.

Now, in this way, memory would be traced back to a kind of reading of our astral body in the etheric body. And indeed, as soon as we know this, we will no longer arrive at the naive idea that the soul is a kind of storage cabinet for what we have experienced, but we will see: there are in fact few habits - I say explicitly habits, we will understand the word even better tomorrow - into which the astral body repeatedly places itself when it has experienced something, and which it then impresses into the etheric body. Just as our writing has few letters, so our astral body has few, very few habits. And just as we communicate the whole infinite abundance of what human beings have to say to each other about themselves and the world through various groupings of our few letters in writing, so what memory retains is formed from a few habits through their combinations.

If we know that it is a matter of reading, then we will no longer believe that every single experience has to be written down. Instead, a few habits of the astral body are combined and then fixed in the etheric body. Just as we can fix a new word with the old letters when we hear it, so we can fix each new experience in the etheric body with a few habits of the astral body. This is because both our etheric body and, in particular, our astral body are connected to the entire cosmos. We must not take what an older wisdom teaching has emphasized from the cosmos as something that was emphasized by chance, but rather it has a deep meaning and importance.

If we take the twelve constellations of the entire zodiac, we can say that our astral body is indeed in living connection with these twelve constellations. These twelve constellations really do mean twelve certain habits for our astral body, twelve certain ways of moving. And then our astral body is also connected with the seven planets, as we have often discussed. These in turn determine certain habits in him. Through these habits – I say expressly 'habits' – which are ignited in our astral body by the planets of our solar system, something similar arises in the astral body to the vowels; and through the habits that are stimulated in it by the influence of the zodiac, something similar arises to the consonants.

What I mean to say is this: Let us assume that at some moment in our lives – and such moments are always present because we are always in contact with the world – our astral body is in contact with the forces that stream out of the constellation of Aries. Because our astral body is in connection or under the particular influence of that which radiates out of the constellation of Aries, the possibility develops in this astral body to close itself in its particular form, to give itself a boundary; while if the astral body is more under the influence of Libra, a movement develops in it that allows it to be more open to the rest of the world.

Thus a definite tendency of motion develops under the influence of each constellation. Under the influence of this or that constellation, the astral body particularly stretches its upper part upwards, and under the influence of one of the other constellations, it particularly stretches its lower part. Twelve such special movements correspond to twelve such habits, and in turn seven special habits under the influence of the planets. These are more inner movements under the influence of the planets, whereby the inner parts move or bring themselves into a relationship with each other. Thus, our astral body has, in fact, 12 + 7 = 19 habits, implanted by the cosmos.

Just as we can write anything with our characters, with the signs for the vowels and consonants by combining them, if we want to express what we bring to light with our wisdom, so our astral body forms everything it has to form through the combinations of these nineteen habits. When a person comes up to us with a face that looks at us in a certain way, good or evil, our astral body makes certain movements that are combined from these nineteen habits. This is then written into the etheric body, and at a later time the astral body can read what is written into the etheric body. And that is what memory is based on! As soon as you go beyond what the senses and the mind bound to the senses reveal, you immediately come to the relationship of the human being to the cosmos. The physical body only conceals this relationship of the human being to the cosmos.

We therefore have a continuous inner reading, and if we could go back, also historically, to the origin of writing, we would find that in fact in the oldest pictographic writings, man is imitated in this inner reading of man. It is not the case that writing came about by chance, but the original consonant signs were imitations of the signs of the zodiac and the original vowel signs were imitations of the planetary images. The outer reading was nothing more than a reproduction in the outer world of what man had as an inner reading.

This is connected with the attitude that people in ancient times had towards the art of writing. It was considered to be something tremendously sacred because it was taken from cosmic secrets. And it is still known from Egyptian culture that the copyists, if they made mistakes, exposed themselves to the most severe punishments, even the death penalty, depending on the magnitude of the mistake they made, under the strict laws there, if the mistake was big enough. It was considered something infinitely high and sacred to write down what man could know of the sacred secrets, because one still had a sense of the context of these characters and all the sacred secrets of human nature and their connection with the divine.

That is the important thing, as we gradually absorb spiritual science within us, to regain the sense of the sacredness of the hidden pages of human nature. This sense is much more important than the mere theoretical absorption of spiritual-scientific things. But it is also connected with the fact that at the moment when, in the course of the development of humanity, one had to give up all connection with the sacred of Scripture, one also felt that, basically, I would say, something creepy was taking place in the history of humanity. Take a book from a library from the early Middle Ages and try to imagine how such a book came into being, how a monk, I would say, spent years, even decades, writing this book, how he spent a long, long time painting a single letter. Then one knew that writing was considered something sacred. One knew that through writing one was connected to the good gods, and in a sense what one entrusted to writing was a carrying out into the outer world of what comes from the good gods.

But you know, it is a sign of evolution that everything that comes from the good gods can be distorted in the world by Ahriman or Lucifer. The moment when the very ordinary art of printing was created, which then developed into that from which man mainly draws his wisdom today, by bending his head over the paper on which there are horrible signs, which are only the ape-like old characters that reveal to him what people thought or did not think about the world and its secrets, the art of writing was shifted. As a result, the written word has indeed entered a new stage, the stage where it has lost all nimbus of the sacred, where the Ahrimanic stage of written communication has begun, so to speak. And so, just as the ancient characters are the externalization of hidden secrets, albeit in a reproduction, in symbolism, just as these characters are the externalization of hidden secrets into the outer world, and just as these secrets correspond to the nature of the entities of the spiritual world that progress in the good sense. What we have today, especially in the form of printed matter – but in a broader sense it also applies to handwriting – is of a distinctly Ahrimanic character. And the people sensed this when they attributed the art of printing to the 'black forces', calling it a 'black art', and even attributing its invention to the devil.

There is a deeper connection when one associates the invention of the art of printing with Faust, just as Goethe associates the art of printing with what Faust goes through in a certain phase of his life. The Ahrimanic epoch of the art of communication has arrived with the invention of printing. We know, of course, that we must rightly unlearn to make a sign of the cross before all things that are called Ahrimanic. But we also know that we must call things by their right name and understand them. We, as spiritual scientists, must not be among those who say: the art of printing is Ahrimanic, so we must therefore eradicate it. We will not do that, it would never occur to us, because we understand that the Ahrimanic is also necessary in world evolution, that it also belongs to world progress. But we must also see things as they are. We must not reinterpret things in order to make it easier for ourselves, to allow ourselves to live in the world without Lucifer and Ahriman. It is more pleasant not to know that Ahriman stares at us from almost every book we read today. But it is necessary for those who see the world in its true light to endure this state and not to reinterpret it into something else. To understand the world is the task of those who feel more and more drawn to spiritual science.

In our time, we see an external natural science that would like to reduce everything to a kind of mechanical movement of the smallest mass particles. I have often spoken about this world view that external natural science is creating of our world. We are told: Oh, colors - red, yellow, green, violet, blue - are nothing but vibrations in reality! Color is only something that the eye causes. From so and so much vibration of the ether, red arises, from so and so much vibration yellow, from so and so much blue, from so and so much vibration violet. - And one would like to say that the modern world observer has the tendency to erase from the world picture that which he perceives with his senses in the world and to replace it with a material vortex.

One of the last great minds to have rebelled against this, which can be called a whirling dance of material particles, especially in the field of the theory of colors, is Goethe. And because the modern world has increasingly embraced this materialistic view, this obliteration of the manifold world around us, it has not been able to understand what Goethe actually wanted to say in his theory of colors.

Spiritual science will restore some order here, and Goethe's theory of colors will be appreciated to the extent that spiritual science permeates people. For Goethe, it undoubtedly seemed like a kind of madness - I say “madness”, but given his particular expressions, he might also have said “great madness” - to think that the colors flooding the world are nothing more than what the eye evokes from a vortex of vibrations, from a vibrating cosmos.

This vibrating cosmos – I have often referred to it as a fantasy of modern science – was simply not present for Goethe; for him, it was one of Mephistopheles's temptations. With his alert senses, Goethe was truly devoted to the full range of colors and the flood of colors in the world, and he lived in the flood of colors. It would have seemed to him the most desolate gray theory if he had had to replace this flooding sea of colors with the horrible vibrations of modern physics.

Why was that? Because Goethe - one may say the word in the deepest sense - had a universally developed, healthy human nature and through this healthy human nature always strove to place himself in the right relationship to the world. Such a healthy nature - I will now say something seemingly very trivial, but it is not trivial, rather it contains a significant wisdom - such a nature as Goethe's also sleeps healthily. Yes, a trivial truth! But for the spiritual researcher, healthy sleep actually means a great deal. During sleep, the human being is outside of his physical and etheric body, present in his I and his astral body. There he is truly immersed in the experiences that bring his astral body into connection with the entire starry cosmos, for example. Everything that can be influenced by the zodiacal constellations and the planets lights up in the astral body. Just as the human being lives with the external world in a state of wakefulness, so the human being lives with the world of the stars in a state of sleep. But you all know that: the human being does not know very much about this life with the world of the stars, and that is important to understand why the human being does not know much about this coexistence with the world of the stars. Why is that?

You don't overlook a landscape when it is covered with fog. The fog moves across the landscape and the parts of the landscape, the rivers, mountains, plains and so on, do not appear to us when they are interspersed with fog. In the same way, when a person sleeps, they are permeated by a fog, a mental fog. What is this mental fog? It is a fog of desires, consists of desires, and these desires are formed by the longing for the physical body. When the person is out of the physical body and etheric bodies, that is, in the time from falling asleep to waking up, he continually has the desire for the physical body; he wants to return to his physical body. He is taken out of the physical body by the forces of the cosmos, and only when these forces release him does he slip back into the physical body when he wakes up. There his desire for the physical body is satisfied again.

In a person like Goethe, healthy sleep is present because the desire for the physical body is less than in some other people, and therefore the influences from the cosmos are greater than in other people during sleep. You can easily imagine a person like Goethe being more receptive to the influences of the cosmos during sleep, and that is his healthy sleep. The desire for the physical body is there, but healthier than in other people. And why is it healthier? It is healthier precisely because Goethe is so healthily devoted to the impressions of the outside world while awake, because, for example, he did not allow himself to substitute something theoretical, such as vibrations, for colors, but because he observed colors themselves in their reality, in their full-bodied reality. There is a difference between a person like Goethe, who, although full of wisdom, walks through nature and sees green as green, violet as violet, and the relationship of green to violet or to yellow and so on, and thus sees the content directly as color, or whether a dry theorist walks through the field and does not see the colors, but speculates about what kind of a trillion or a million vibrations correspond to green or red or yellow.

Why does he then go through the world as such a dry theorist? Because he is not devoted to the world of colors, but because he is too strongly devoted to his physical body, even if it is initially his physical brain. All gray theory arises from being too devoted to the physical body during the waking hours. We would not have any materialistic theories today if people had not been so strongly devoted to the physical body. The more a person selflessly devotes himself to the things of the world during waking life, the more he has the opportunity to be devoted to the influences of the extraterrestrial cosmos during sleep, and then to bring back the healthy after-effects of these impressions into daily life. Then he will not, like the dried-up physicist described above, see swirling atomic vortices behind the flowing colors, but spirit, elementary spirituality, real spiritual activity.

Thus, to know that behind the impressions of the senses is the living spiritual world is an after-effect of healthy sleep. For when one cannot, during the waking hours, selflessly surrender to what is flowing outside in the world, but instead forms horrible theories about it, which are actually phantasms, then when one falls asleep one has a stronger overpowering urge for the physical body and not only darkens one's consciousness towards the impressions during sleep, but also lessens, besides one's consciousness, the intensity and strength of these impressions themselves. This is connected with the fact that, in fact, the more spiritual science is taken to life the human soul life, the more precisely such wisdom as Goethean physics will take hold of people again, compared to the dull theories that are now wreaking havoc in external science.

The assimilation of spiritual science in humanity is connected with many things. It will truly mean a tremendous change when the general consciousness is once imbued with the truth: at night, you as a human being are in the extra-terrestrial universe in a spiritual way and in the daytime you immerse yourself in your physical and etheric bodies. There is much that we will learn to feel and sense together with this knowledge.

For example, let us now turn to something more spiritual. We will have to learn that what we call life with the folk spirit, with the folk soul, to which we count ourselves in the narrower sense, is present when we enter the physical and etheric bodies of the human being. Thus, we are in contact with the national soul from the moment we awaken until we fall asleep, for that which the national soul is, the forces and activities it develops, are poured into the physical body and the etheric body: into the physical body more the racial aspect, into the etheric body more the national aspect. It is poured into the veils we enter when we awaken. In this way we are actually continually exchanging forces with our own folk soul. The science that is universally human, that has nothing to do with the configurations and differentiations that are poured into people through the folk souls, this science must indeed be won by that part of human nature that can free itself, can become independent of the physical, just as a person is independent of it when asleep. This science is necessarily general and human because it is gained through those members of human nature that are independent of the physical body and the etheric body.

If one were to assume that someone who can truly see into the spiritual world and gain knowledge of it could be bound by popular prejudices, then one would simply not take the secrets of initiation into due consideration. Just as life in sleep is quite different from waking life in the cases mentioned above, but the two are related, so it is also with regard to the relationship between the human being and the nature of the folk soul. From the moment a person falls asleep until they wake up, they are not together with the forces that come directly from the folk soul, for these can only be sent into the physical and etheric bodies alone. Thus, anyone who has attained conscious inner experience of their ego and their astral body is, while experiencing this, experiencing what they then have to form into spiritual science, yes, outside of the physical and etheric body; they experience outside of the physical and etheric body. But one is nevertheless not outside the world. While one is with one's folk spirit as soon as one slips into one's physical body and thus also into one's etheric body, one is outside one's own folk soul when one slips out of the physical and etheric bodies, as it is when sleeping or in initiation, which works into the physical and etheric bodies. One is outside, but one is not outside the realm of folk souls in general, because they are spiritual beings. And when one is outside one's physical and etheric body in the spiritual world, one is actually only outside of one folk soul that has a particular significance for one at the present time, namely, one's own folk soul, the one that is active in the physical and etheric bodies. By being in community with it or coming into community with it during waking hours, interest in it is lost during sleep and during initiation. The peculiar fact emerges that during sleep and during initiation one is essentially with all other folk souls, only not with one's own.

So if you imagine the round dance of contemporary folk souls, then as a human being, when you are in your physical body and perceive it while you are awake, you are together with your own folk soul; but when you are asleep or in a state of initiation, you are together with all the other folk souls, except your own. That is an objective truth.

Now you can see how nonsensical it would be for someone who can consciously be with other folk souls to fail to recognize the other folk souls, or to treat them with sympathy or antipathy. It is as if one did not want to recognize the folk souls. Only for the one who has not progressed to initiation does it make sense to feel sympathy or antipathy for this or that folk soul, because he does not know that he is really together with the other folk souls for the sleeping half of his life. But there is a difference now. While in waking life one is connected, so to speak, with one national soul, with one's own, in sleeping life one is connected with the other national souls, thus not with the effects that emanate from one, but with the interaction of the others, so to speak with what the other national souls perform as a round dance in harmony.

So you can easily imagine life with one folk soul and life with the other folk souls. The former is life when awake, the latter is life when asleep. During sleep or during initiation, you are with the interaction of the other folk souls. A person cannot be alone with their own folk soul unless they are constantly awake. It is quite impossible for him to do so, because he would have to be constantly awake. The difference is that when we are awake, we exchange forces with our own folk soul; when we are asleep, we do not exchange forces with our own, but with the totality, with the roundelay of the other folk souls.

But there is a way to be with a particular folk soul even in sleep, to be more influenced by the forces emanating from one folk soul rather than from the totality of folk souls. Then, in sleep, one is, as it were, spellbound by this one folk soul. The remedy for this is to particularly hate this folk soul when awake. A folk soul that one particularly hates while awake is torn out of the dance of the other folk souls and it captivates and fetters one to its particular characteristics. If I may express myself in a trivial way, my dear friends, it must be said - you will not hold it against me in this case: to really hate a national soul in the waking state is to condemn oneself to having to sleep with that national soul! This is truly an occult truth, albeit a distressing one, a truth about which there is really nothing to laugh. This must be faced if one also wants to gain an understanding from a certain point of view of how spiritual science must influence by spreading itself throughout the world, the attitudes of people, how it must permeate all feeling and sensing.

I have deliberately formulated what I have to say about the relationship between the human being and the folk soul in a way that makes you laugh. I had to do that because very often, as an occultist, one has the tendency to help people through what is most harrowing, most tragic, not by saying it in all its tragic gravity, since that would crush people, but by saying it in such a way that it helps people to be able to absorb it like any other scientific idea.

However, it should not be forgotten that spiritual science shows us in a very thorough way to what extent we want to accept the world as Maja. Because as soon as we penetrate into spiritual science with the deepest seriousness, it becomes serious, I would say, it becomes really deeply serious with it and with all that it should be for man. It may be said that most people today still have something against spiritual science because they cannot understand with their intellect what spiritual science is actually supposed to make of man. People today do not understand the basic nerve of spiritual science. But it is not only that they cannot understand it with their intellect, there is something much deeper. When we penetrate deeper into the wisdom of spiritual science, we find that it also makes demands on our minds and wills. It shows us the human being in a light that we usually do not want to have ourselves. Not only does our mind prefer to turn to Maja than to reality, but so does our will.

If I may speak in a trivial way again, I can say: it is extremely uncomfortable to live with the deeper wisdom of spiritual science, because life must take on a different face under the influence of spiritual science. In the moment when one knows what it means when Capesius and Strader stand opposite each other in their spiritual forms and exchange words, but in truth these words cause tumult and turmoil in the most elementary forces of the world, in that moment, when one knows what is is going on in the world, in the whole cosmos, when a person experiences this or that in his soul, then the full seriousness of spiritual science becomes apparent, and only then do we realize how people not only want to live in maya with their minds, but also with their wills. We need only develop this or that sympathy or this or that antipathy, and what we do there then becomes the cause of being driven as a sleeping or dead human being into the realm of this or that being of the cosmos and effecting this or that there. For through our being with this or that being of the cosmos, cosmic events happen again.

With such words, one would like to evoke a feeling of how spiritual science really wants to speak not only to people's minds, but to grasp the whole person, the whole soul, because people's lives today are at a stage from which the signs of the times clearly show us how this life must be grasped if it is to continue, by that wave which encompasses the spiritual secrets and does not merely leave man in Maya, but leads him into true reality. These are the things we must consider if we want to come to a deeper understanding of our spiritual scientific will. And tomorrow we will continue to speak of such things and will probably end up with something that is connected with a fundamental idea of our structure.

Our task here is to talk about some things that will lead to an understanding of our own era. We know that the development here on earth takes place in such a way that man can undergo new experiences and gain new insights in each of his embodiments on earth. Therefore, the events of our earthly development are arranged in such a way that man does not encounter the same conditions twice in two successive incarnations; that is to say, the earth changes in the epoch between the two incarnations. But external knowledge does not look at this in sufficient depth to see how everything changes fundamentally over long periods of time. But from this we can also conclude that we can only understand ourselves thoroughly if we know what the age of the development of the earth is in which we live, and if we can form a picture of the near future of the earth. We will have to take into account that man, as he faces us in life, having developed over infinitely long periods of time, is a very complicated being.

The human being as a waking being is fundamentally different from the human being in a state of sleep. We know that during sleep the four elements of his being are split into two groups, so that the physical and etheric bodies lie in the repository and the astral body and the I move out into the spiritual world to live according to the laws of that spiritual world. We have already learned that the physical and etheric bodies could not exist in their present form if they were completely abandoned by the astral body and the I, without something else being able to replace them. Without this possibility, the sleeping human being would be of no more value than a plant. A plant is indeed capable of life as a self-contained organism, but not the sleeping human being, because the latter has arranged his physical and etheric bodies in such a way that they must be permeated by his astral body and his ego. So while the human ego and the astral body leave the person, during this time another entity of the same value, a divine spiritual astral body and a matching ego, permeates the physical and etheric body at night. That which remains dormant in the human being is left to the external spiritual powers of the world. That which is in the physical world is thus incorporated into the great spiritual powers of the macrocosm, and all spiritual beings belonging to it work unimpaired by the human ego and astral body.

Today we want to get to know some of these forces of the great world that affect human beings. These conditions are intricately complicated in their interaction between the spiritual forces of the world and the human being. The latter is indeed a small world, and during sleep something flows from the great world into this small world like a mirror image. We can only understand all this if we penetrate into the deep secrets of the world.

In today's humanity, this or that truth is found by science, and one then believes that one possesses this truth as such securely. But the anthroposophist should also develop a feeling for the weight of this or that truth, whether one or the other is essential or inessential, whether it is a cheap, obvious truth or whether it leads us deep into the secrets of the world. This lack of understanding can be seen when undoubted truths are presented that are supposed to be decisive for important conclusions, for example, in the number of bones and muscles of humans in comparison to higher animals. Whether this truth is important or unimportant for the position of humans in relation to animals is not readily apparent from the fact itself. Another important truth, which we should actually come across directly every day, is that, in comparison to all other creatures on earth and in contrast to them, man can look freely into space with his face in the physical sense, to raise himself with his thoughts, his ideas, to what does not belong to the earth. The animals cannot rise from the earth, cannot free themselves from it. And no matter how much the similarity of the development of apes to that of man is emphasized, it is immediately apparent that the ape has not succeeded in straightening its posture when walking and standing. Therefore, we must regard this rising of man from the earth as a very important truth in a spiritual sense. Everything we find in man is a microcosmic imitation of the great world. Man's free elevation is expressed in the relationship of the head to the other limbs of the human being, as a relationship in a microcosm. But the same thing can be found outside in the great world, namely in the relationship between the sun and the earth. By letting this sink in, we get the feeling that the animal is already determined in its organization by the earth alone, but that the sun has determined man in his free outlook, in his feeling and thinking. This contrast cannot be understood at first go, so let us approach it slowly.

We feel our belonging to the universe when we know that it is the sun that sends certain forces to the earth so that man could develop into the organization he now has. From the forces of the sun, he is directed with his head upwards, while the earth pulls him downwards with his limbs. The limbs receive their orders from the head, just as the earth receives its guidance from the sun.

Today we want to highlight another contrast. In what has been said so far, all people are equal. There is no distinction between women and men. But the human organism does show the contrast between man and woman. In view of the analogies we have indicated, we ask: Is there in the great universe a contrast such as that between man and woman, just as there is between the head and the limbs? It must be particularly emphasized here that spiritual science has nothing to do with the representations that would like to extend the contrast between the masculine and the feminine to the whole great world. These are emanations of a schematic materialism of our time. Our present remarks are not meant that way; it is only a naughtiness of our present science. What is meant here is that the opposition between man and woman is only the lowest expression of an opposition in the macrocosm. In earthly existence, we must first point out that when we speak of the opposition between man and woman, we can only speak of the two outer covers, the physical and etheric bodies. For the astral body and I have nothing to do with this opposition, and therefore nothing to do with the following discussions.

Let us first note the fact established by clairvoyant insight, that basically only the head and limbs can give a true impression of a person. Since the spiritual is involved in everything physical, we must pay attention to the extent to which the physical can be an expression of the spiritual, and whether a true or false picture is given. Only the head and limbs give a true picture. Everything else does not correspond to the spiritual; this also applies to the male and female in man. Only the head and the limbs are recognized by the spiritual researcher as a true reflection of the spiritual; everything else is distorted. This is due to the fact that the separation into man and woman can be traced back to the Lemurian period, when a single form united within itself all that we now see as separate. This separation occurred in order to make it possible to connect an ever more material becoming with further development. Thus, man has increasingly materialized his form from an original spiritual form. For in the form of the neutral sex, he was still a form closer to the spirit. With the further development that then occurred in the direction of the feminine, this retained, as it were, an earlier form in which man was still more spiritual. The female form retained this more spiritual form and did not descend as deeply into the material as would have corresponded to the normal development. Thus woman has retained a more spiritual form from an earlier stage of development. She has thus preserved something that is actually untrue. She is also supposed to be the image of the spiritual, but she is distorted in the material sense. It is exactly the opposite with man. He has skipped the normal point of development, thus reaching beyond it, and forms an outer shape that is more material than the shadowy shape behind him, which corresponds to the normal mean.

Woman stands before this true mean; man has gone beyond it. Neither of them represents the true human being. Therefore, it is not the highest, most perfect thing we find in the human form. That is why people tried to add to it what is formed in the old priestly robes to make the human form, especially the male one, appear more true than it is by nature. They had a sense that nature can also record something. The female form leads us back to an earlier stage of existence on earth, to the old lunar age. The male form leads us beyond the earth's time into the Jupiter existence, but in a form that is not yet viable for it.

Now there is also an opposite in the macrocosm that corresponds to the opposite of the masculine and feminine, namely in what we see in the cometary and lunar, which shows itself as the opposite between the comets and the moon. The moon is a piece of the earth that separated from it later than when the sun broke away. What the earth could not use was eliminated, because otherwise the human form would have ossified and become woody in its development. The moon would have closed human development too quickly. It now represents, completely withered and frozen, that which will only be viable again later as a Jupiter being, but which is now as good as dead.

The comet represents something that protrudes from the old moon existence into our earth existence, something that is held back in its development and thus has not developed as far as the earth, something that remained at a higher, more spiritual level. The moon, on the other hand, emerged from our earth and went beyond it. The earth itself stands between the two. Thus, comets and moons, like female and male forms, are to be regarded as having remained behind and progressed beyond the normal process of development. In a certain sense, the comet behaves like the female nature in the human being. We can make ourselves still more clearly understood by comparing what the comet means for the development of the earth. If we realize that this follows the development of the moon and precedes the existence of Jupiter, we must be aware that the laws of nature on the old moon were different from those on the earth, and we can see this to some extent in the comets. Incidentally, it should be mentioned that the existence of comets is an example of how science later confirmed what I said in my lecture at the Theosophical Congress in Paris in June 1906: that comets preserve the earlier natural laws of the old moon. Among other things, certain carbon compounds, cyanic and prussic acid compounds, played a role on the old moon. It should therefore be possible to detect these cyanic and prussic acid compounds in the comet. And indeed, spectral analysis has since proved that there are prussic acid compounds in the comet. Thus the indications of spiritual science agree with the facts found by material science.

What does the cometary existence mean for the earth? What mission is associated with it? The answers to these questions should at least be given comparatively, and it should be pointed out that two different lives take place on earth in the contrast between man and woman. First, there is the course of everyday events in the family from morning to evening, with a regularity like summer and winter, like sunshine and storms and weather and hail. This can go on for a while. But then something happens that makes a significant and lasting change, and that is when a child is born. This interrupts the conventional course of things, and something new remains in the lives of the man and woman. We can compare this with the task that the comet has as a task for life on earth. It brings into our earthly life what comes from the female element of the cosmos. When the comet appears, it causes a jolt in the further development of humanity. Not so much in the actual progress itself, but in everything else that is instilled into humanity. We can observe this in Halley's Comet, in the spiritual forces behind it. Something new for the development of the Earth has always been associated with its appearance. At present it is about to reappear. With this, a new stage in the materialistic sense will be initiated and born. This can be seen from the last three appearances in the years 1682, 1759 and 1835. In 1759, the forces and spiritual powers that brought the spirit of materialistic enlightenment were at work. What had developed in this sense, at the suggestion of the spirits and powers behind Halley's comet, was what, for example, so annoyed Goethe about the “Système de la nature” by Baron von Holbach and the French encyclopedists. When Halley's Comet reappeared in 1835, materialism was quite conspicuously reflected in the views of Büchner and Moleschott, and these were then adopted in the materialism of the second half of the 19th century in the widest circles. In the present year, 1910, we are witnessing a new apparition of the old comet, and that means a year of crisis with regard to the view just discussed. All the forces are at work here to give birth to an even more superficial, worse sense in the human soul, a materialistic swamp of world view. Humanity is facing an enormous test, a trial in which it will be a matter of humanity proving that, in the face of the threat of the deepest fall, the impulse to ascend is also strongest in all respects. Otherwise it would not be possible for man to overcome the resistance that materialistic views place in his way. If man were not exposed to materialism, he could not overcome it by his own efforts. And now the opportunity arises to make a choice between the spiritual and the materialistic direction. The conditions for this year of crisis are being sent to us from the cosmos.

Spiritual science is something that is read from the great signs of heaven and brought into the world by those who know how to interpret these great signs, these mighty characters. So that humanity is warned against taking the materialistic path, which is outwardly recognizable in the appearance of Halley's Comet, a counter-impulse must be given by spiritual science. Thus, the forces for the upward path are also sent to us from the cosmos through other signs.

At the time of the event of Golgotha, the vernal point of the sun had been in the sign of Aries for some time. This point moves through all twelve constellations of the zodiac in the course of 25,920 years. The advance has now occurred in such a way that we have now entered the constellation of Pisces with the vernal point. By the middle of the twentieth century, we will have reached a certain point in this constellation. The constellation of Aries now marks the end of the Kali Yuga, the Dark Age, which, according to Oriental philosophy, began in 3101 BC. At that time, the vernal point of the sun passed through the constellation of Taurus. This event was depicted in the Persian Mithras bull and the Egyptian Apis bull. We find depictions of the passage through the constellation of Aries in the legend of the Argonauts with the Golden Fleece, and then in Christ as the Lamb, as the first Christians usually depicted him at the foot of the cross.

The age of Kali Yuga came to an end in 1899. It lasted from 3101 BC to 1899 AD, for 5000 years, during which time people had to rely on their physical senses alone to observe what was happening on the physical plane, without the ability to use clairvoyance to help them. Now the abilities are beginning to prepare themselves, which will be able to lead human nature back to spiritual development. It was only in the Kali Yuga that the ego could and had to develop into the consciousness that is its own, in the only way possible during this time. From now on, a clairvoyant consciousness can join this sense of self, which will develop within the next 2500 years, whereby a spiritual grasp of the world will then be added to the physical-sensual one. To make this possible, the powers will be sent to us around the middle of the 20th century, so that people will then begin to see the etheric and astral bodies, and in such a way that this will already occur as a natural ability in some exceptional people. When a person then wants to carry out a preconceived plan, an intention of some kind, a kind of vision will appear to him, which is nothing other than a preview of the karmic fulfillment of the deed that has been done. In the meantime, humanity can plunge into the quagmire of materialistic worldviews and views of life. But then it will easily happen that the weak abilities of clairvoyance that show up during this time will be ignored as such, and people who already possess them will be regarded as fools and fantasists. For anyone who has never heard of spiritual science will not recognize these delicate abilities. But nevertheless these signs are true. However, if the spiritual world view triumphs, humanity will carefully cultivate the abilities hinted at, so that the persons endowed with them will be able to bring spiritual truths down from the spiritual world.

Under such circumstances, we can say: We are standing before an important point in the evolution of the world, which we must prepare, so that in its arising, our Earth will not be trampled to death with rough feet, when it wants to cover itself with a new faculty. What will then be seen as the spiritual world, with spiritual organs, as a spiritual atmosphere, is something that today only the initiated can recognize. But it will take a considerable time before the first tender abilities have developed to this degree or even to the height at which ancient humanity knew them in their ecstatic states, albeit only in their dream-like clairvoyance. But like a spiritual shell, this constantly developing ability will be spread around our earth. The Oriental scriptures, especially the Tibetan, speak much of a land which has disappeared, and they speak with sadness of Shamballa, a land which disappeared in the age of Kali Yuga. But it is rightly said that the initiates can withdraw to Shamballa to get from there what they need to further humanity in their development. All Bodhisattvas draw strength and wisdom from the land of Shamballa. For the average person, it has disappeared. But there are prophecies that this land of Shamballa will return to humanity. When the delicate powers of clairvoyance show themselves and become more and more intensified and widespread, and when these, as the good forces that come from the sun's existence, are received and allowed to work instead of the forces from Halley's Comet, then Shamballa will return. We are in the period of preparation for Humanity for this unfoldment of a new clairvoyance, which will take place during the next 2,500 years, a preparation which will steadily continue both in the time between birth and death and in the time between death and a new birth. What will then take place will be the subject of the next lecture.