The Rudolf Steiner Archive

Good morning! Actually, today I would like to add something to what I presented last time. I believe that we will increasingly know better what the human being actually is in the context of the world when we look at precisely such things. So today I would like to add to what we discussed last time how things actually behave in reality when something like a cataract or a black cataract comes over the eye. The eye then becomes useless. At first, the person gets the impression that there is something flickering before their eyes. Then it becomes more and more unclear and unclear before the eyes, and then they can no longer see what they had just seen.

Now, what is this eye disease caused by? It is due to something in the eye, which should be transparent, like glass, becoming opaque. If you put opaque paper or a cardboard cover instead of transparent glass on a window, you can no longer see through it. The same is true of a severely strabismic eye. There is something there that should be transparent but has become opaque.

Let's make this very clear. I have drawn the eye for you several times. It grows out of the brain (see drawing), out of the skull; this is a side view. There is something at the front with a protrusion, and inside the eye, blood vessels and the optic nerve expand. So blood vessels and the optic nerve come together.

But then there is something else in the eye, which is a kind of muscle attachment. This muscle attachment carries what is called the lens. So inside the eye, a very small transparent, lens-shaped body is carried by the muscle. If you imagine a small lens that is transparent, it is suspended inside the eye. And you have to see through this lens. When viewed from the front, this lens looks like this (see drawing), and you have to be able to see through it. From this alone you can see that it is a matter of our having to have a transparent eye if we are to see. The eye must be transparent. If you think about it properly, you will say to yourself: It cannot be the eye that sees, because the eye must turn away, make itself transparent, so that it can see. If you smear these window panes, for example, so that you cannot see through them, you no longer see out. Yes, it is you who see through the glasses. The glasses cannot see, but you yourself see. Likewise, it is not the eye that sees, but there is something in man that sees through the transparent eye.

Now, what happens when a person becomes seriously ill? When a person becomes seriously ill, this lens in the eye becomes opaque. It is very small, this lens, but when you have it out of your eye and see through it, it is transparent. But a lens from a seriously ill person is white, milky, not transparent. So I would have to draw the beautiful transparent lens of the healthy eye like this, and the opaque lens like that. So the lens has become cloudy and opaque.

You see, it always helps in these matters that the individual parts of the human body are elastic, elastic in many respects. So if you have a very sick eye and you cut into it in a certain direction, then this muscle asserts its elasticity here, and the lens, which is otherwise held by the muscle, pops out when you make a hole here. So you imagine that you have a very sick eye. You cut into it in a certain way. The operations are relatively very simple because the body comes to their aid everywhere. The lens pops out. You have it in your hand, put it in the dissecting glass, the lens that has become opaque. Now, of course, the person cannot see at all when the lens is out, because he needs the lens to see. I will show you in a moment why he needs the lens to see.

So if you have operated on a person in this way, by removing their lens, it will become light around them again, whereas before they saw nothing at all. He can already see out, but if he is operated on now, when the lens is removed, he will only see objects that are very far away. But the vision is still not good enough. So we have been given an unusable eye. The vision is not good enough for us to see what we could see here with the lens removed, for example. The eye has become unusable.

Now, after such an operation, a person is given glasses. You see, this is an artificial lens. He used to have a lens inside his eye and now he has an artificial lens. Now, the artificial lens is used to redirect the visual rays, which used to go so that he could only see things very far away before the lens was removed, so that he can see things close up again. That is what this glass in front of his eye does. So the lens that was inside his eye can be replaced by a transparent glass. Of course, it is less perfect because it is not alive. The lens in the eye is alive, it can be moved, and that naturally has its advantages. But in any case, in an emergency, you can see if you simply take out the lens that has become opaque and replace it with glasses for cataracts. Then the person can see again.

In this way, one is able to see exactly how the matter of seeing actually lies: that one has an apparatus in the eye, a tool for seeing, because one can even replace a small part of the eye, precisely by means of an external tool, namely the cataract glasses. That the living glasses, that is, the lenses, have an advantage over these cataract glasses, these replacements, may be clear to you from the fact that the lens, which is like this (a drawing is shown), when you want to see something very far away, has to be made a little thinner. Then you see something further away. So when the hunter aims and wants to shoot something further away, he has to make his lens thin. The muscle that sits here (pointing to the drawing, $. 35) does that; it makes it thinner. If you want to see something very close up, to read something small, then you have to make the lens thicker. Again, the muscle does that. Of course, this cannot be done with cataract glasses, because otherwise you would always have to put on a different pair. That is what you do sometimes. There are already people today who need two different pairs of glasses, for near and for far. But because the lens in the eye is alive, you can adjust it internally and see near and far.

Now you can also see why, if I have removed the lens completely, only distant objects can be seen, because it is as if I had made the lens completely flat when I removed it. Then I can see things that are very far away again. But then again, my eyesight is not good enough.

Behind the lens is a slimy substance called the vitreous humor. This can also become opaque. If it has become opaque, it cannot be operated on because it cannot be replaced in any way.

When you look into the eye from the outside, it is black. There is the lens, behind this black pupil. And it is black because you are looking at the background of the eye. You look through the entire lens and through everything [the vitreous body].

But now we have to ask ourselves: what actually happens when the lens becomes opaque? Imagine the glass. When the glass is transparent, the light passes through. If you have something opaque, it means that the light does not pass through, that the light is stopped. Now, in the eye, light has to go in and out through the lens. You see, light belongs to the ether. It does not belong to matter, to the substance of heaviness, which is outside, but light belongs to the ether.

Now I have told you that, in addition to his physical body, a person also has an etheric body. And what does it mean that the lens is transparent? That the lens is transparent means that the etheric body of the person, which passes through everything – I am now drawing it in red – can simply pass through the lens. If the lens is perfectly transparent, the etheric body can pass through the lens. This means that at the point where the lens is, the person has a small piece of etheric body. If the lens becomes opaque, it is because the substance in the lens clumps together. If salt or something similar settles in the lens, then it becomes opaque. It is just like when you have dissolved salt in a glass of water. As long as the salt is dissolved, you have an almost transparent salt solution. When the salt settles down there (it is drawn),

then it becomes opaque down there. That means the substance does not let the light through. So when salty particles settle, the lens becomes opaque. With age, such salty particles settle. The transparent parts of the human being become opaque.

So in serious illness, the transparent lens can become opaque. What is the consequence of this? The consequence is that the etheric body of the human being can no longer enter the opaque lens. Now there is a small hole. The human being has his etheric body everywhere, and when he is healthy, this etheric body fills everything. When the lens becomes diseased and opaque, the etheric body cannot enter the place where the lens is. Now you have no etheric body at the place where the lens is. So we have to say: what is the disease of weakness? The disease of weakness is that the person has no etheric body at the place where the lens has become opaque in the eye.

But you can't actually see with the etheric body alone. If you could see with the etheric body, you would always see at night, because you also have the etheric body in bed at night, only the astral body is outside. So you don't see with the etheric body. You see with the soul. But you need the etheric body to see. The astral body is also still there – it is the third that a person has – and it in turn fills everything. If this astral body now wants to see at the point where there is no etheric body, it cannot, because the etheric body is missing at that point. And so we can say: How does something like this happen, that we see? It is because our astral body is inside our etheric body. — But if the etheric body is eliminated at a point, pushed aside because the lens and the eye are opaque, we cannot see. The astral body cannot see there. Is that understandable?

It is confirmed: Yes!

This is how our astral body becomes able to see that the etheric body can enter at the point where the lens is, where it is most needed. If you understand something like the disease of weakness correctly, you can really see from it how the human being has an etheric body and an astral body.

If a person is at the beginning of such a severe illness, it can be said that this severe illness comes from the fact that the salts deposited in the eye, in the lens, do not allow the etheric body to enter the eye. Now something would have to be done to make this lens transparent. If the matter is very advanced, if the lens is already completely permeated with salts, and has therefore become opaque, then there is nothing left to do but to operate it out and replace it with cataract glasses. But the thing is that if the cataract is at the very beginning, there is still something else that can be done. And this is precisely where I want to show you how the human being is connected to his environment.

Take the earth, for instance. Plants grow out of the earth. You see, a plant like this naturally has a physical body. We can touch it, look at it. But this plant also has an etheric body, because it is alive, and everything that is alive has an etheric body. If the plant had no etheric body, it would be a stone. It has an etheric body, it is alive. But the plant cannot feel or sense. It has no astral body. But the astral substance is everywhere in the environment of the earth. The astral is everywhere. We have an astral body within us, but the astral is also everywhere in the environment of the earth. I will tell you how one can come to the conclusion that the astral is everywhere. We will have to draw on a rather remote fact that seemingly does not belong to this at all.

You all know that fire-breathing mountains occasionally, well, just come into spitting, as one says, that glowing masses fly out. I will describe such a fire-breathing mountain to you a little. First, there is the ground at the bottom, filled with ordinary rock. If we look at Vesuvius, for example, which is in Italy near Naples, the ground there, the basic ground, consists of Apennine rock, as it is called. So we have the usual rock down there, which is also found in the surrounding area. But then somewhat different layers are piled up there. It is layered like this (see drawing). At the point where, for example, Vesuvius erupts, there is a crevice in the earth. And when Vesuvius erupts, ash and water first come out of this crevice; then rock-like bombs come out. All of this is hurled up to the surface. Sometimes it is liquid, sometimes bomb-like. Then it runs down, runs further down. And everywhere there are these rocks that are thrown out like bombs. They flow down again. In between, there is rain mixed with mud. All this then piles up to form such a mountain. So first, hot water mixed with ash is ejected from the interior of the earth. When it runs down, it turns into a very viscous mud. Then, a little later, come these bomb-like chunks that rush up and are hurled around everywhere. In this way, such fire-breathing mountains are raised.

Now, gentlemen, I would like to tell you how science usually behaves in the face of such a phenomenon as fire-breathing mountains. Science says: Yes, all sorts of things that are under the earth come rushing out. The fire-breathing mountains are usually near water. - Certainly, that is also true. There are few fire-breathing mountains in the middle of the country; they are usually near the shore, near the water. —- So there, because there is a crevice in the ground anyway, the water could get in, and the water that is there then boils because of the heat inside the earth. And this boiling water then pushes out all the substances that are down there. – So now first of all one of the scholars says, writes a book about it and in this way explains the formation of the fire-breathing mountains, as they say.

Now someone else comes along and says: Yes, but we have reasons to assume that these fissures are not wide enough for water to get in. We cannot assume that the water, even if the fire-breathing mountains are also near the water, can enter through these cracks in the earth. So what the first scholar said is not entirely correct. You have to explain the matter in a different way.

Now, there comes the and says: Yes, inside the earth, the thing is not the same as outside, but inside the earth the metals are liquid. Like the iron in the furnace, when it is processed, is liquid, so are the metals liquid inside the earth. There are liquid metals inside. - Well - names are easy to find - these liquid metals are then called magma. So there is magma inside it – well, liquid metals. And now, when this liquid metal, this magma, comes to a place where it can more easily escape – here it is too hard for it to escape everywhere, otherwise it spews out everywhere – when it comes to a place where it can more easily escape, then it just escapes there, and that's where it comes out. – So says the other. So it happens, says the other, because of the unevenness in the density of the earth; the magma radiates in one direction or another.

Then a third or a fourth comes along and says: Yes, but the magma can't have the strong power to throw the bombs out so powerfully! That can't be the explanation either. Then a few others come along who say something else. And then it is written in the ordinary books that are for the people. They write: Actually, we still don't know the reason why the fire-breathing mountains arise. — That's about the state of affairs today. Usually you will find: one person claimed this, the other that — but we don't really know what the cause is. For the most important things, we don't know what the cause is!

But now I will tell you something. The thing is this: when you come to the area where Vesuvius is very close, in the neighborhood of fire-breathing mountains, there is a very beautiful phenomenon. If you take a piece of paper and light it, then suddenly the earth begins to smoke. So you have the earth here (it is drawn), light a piece of paper here, now that is burning (red), and now the earth starts to smoke everywhere under the paper flame, all by itself, and you can gradually be surrounded by the rising smoke as you burn a large piece of paper. This is, of course, a very beautiful phenomenon. Tourists guides show people traveling in Italy how the smoke comes out of the ground when you just light a piece of paper.

Now, what does that mean anyway? Yes, you see, gentlemen: at that point in there, there is a certain accumulation of water vapor. There in the earth - at the point where this vapor comes out - it has accumulated inside. It cannot get out if the air above it has a certain density. The air keeps this vapor in. Now, you all know that when air is warmed, it becomes thinner. When you heat a room, the air also becomes thinner. Warm air is always thinner than cold air. So when you light a fire here, the air becomes thinner. The thinner air can no longer hold the vapor down, and so it escapes. Of course, it must first be down there. There must be something down there for it to flow out. Yes, but, gentlemen, think about what you have done! You have not been down there and blown the steam up. You did not do that, but you lured the steam out from the outside by lighting a piece of paper. So if you light something up here above the ground, you can lure the steam out. Because you make the air thinner, you lure the steam out.

You see, the learned gentlemen are now constantly searching for the causes of water vapor coming out of the volcano, of bombs even flying out; they are looking for these causes, yes, they are looking for them underground. But they are not there at all, just as the causes of the water vapor coming out when you light a paper are not under the ground, but the causes are outside, outside the earth.

You just have to be able to understand the things that are facts in the right way, then you will understand the things. So just as little as you are in here and blow the steam out of the earth, but lure it out through the thin, heated air, so something lures out everything that is down there. And you see, you can't get solid rock out of there by just lighting a piece of paper, otherwise those curious Englishmen who were traveling around here would not only be enveloped in smoke if they lit a piece of paper near Naples, but they would also get a good whack in the nose from all kinds of stones! You don't get that there, but only the rarefaction of the air and the steam rising. But here, above Vesuvius, when it begins to spew, to erupt, everything that lies above it in the astral is rarefied. And this astral is rarefied by the far-out forces of the stars, the planets. So when a certain constellation of stars is above Vesuvius, as it often is – it doesn't usually occur that way, it occurs precisely at this point – then, just as here through the paper, here through the constellation of stars, because the astral is thinned above, that which is below is torn out.

So you show a small eruption of Vesuvius when you see the sulfur fumes – not only water vapor but also sulfur vapor – coming out. It's called the Solfatara. So wherever these mighty volcanic eruptions take place, it is not what is down there that is active, but what is outside, what comes straight from the star constellations.

Of course, sometimes there is a bit of, how should I say, meddling, self-importance in such things. So someone once came up with the idea that certain such things come from the star constellations, from the position of the sun and moon, for example. That was Falb. Perhaps the older ones among you have already heard of the famous Falb theory. Falb did not just say that earthquakes, but also volcanic eruptions, for example, come from the star constellations. That was true. But he was also a terribly vain man and liked to act important about the matter.

Now he has come up with something else that is also important. You know, in mines, a terrible plague is the so-called firedamp. Something happens in the mines because the gases ignite as they flow powerfully through the mine. Now Falb has said: This particularity of the gases also does not come from the earth's underground, but from the position of the sun and moon, for example. And Falb, after what he had thought up, even compiled prophecies of earthquakes and of striking weather in mines. Well, that was often not true, sometimes it was true. The way it is, of course, is that sometimes unforeseen things happen during natural events; then the story is not true. But Falb then published a calendar throughout the year. He indicated the so-called critical days. When special star constellations occurred, when there were special positions of the sun and moon, he said: “There must be firedamp on that day” or “There must be an earthquake.

Once upon a time – it was a long time ago, more than thirty years – I was at a lecture by Falb. Falb, who was a tall, slender man, presented his theories convincingly, that is, he presented how – he knew nothing of the astral, but believed that it only came from this heat thinning -, how the heat is thinned and how it is then lured up from below, just like with such solfataras, the gases from mines either become firedamp or something like that. Now that was a large hall. Falb was standing up there. He explained it, explained it well. There was a lot of truth in his explanation. Suddenly, in the middle of his explanation, he says: So a certain position of the sun and moon causes a change in the air, firedamp must form, it is lured out – bang, it knocks on the door. A newspaper boy from the “Neue Freie Presse” enters, brings a telegram, and lays it on the lecture table. Falb is just not refined, says: It must be something important! - opens the telegram during the lecture, reads: In the and the mine, major explosions have just occurred. - Now Falb had just prophesied these explosions in his lecture and had contacted the “Neue Freie Presse”: If something comes in, send it to me in the lecture hall! Falb often worked with such things; he was just a bit vain. But it did happen, gentlemen. Just as Falb had explained that something like a kind of firedamp had to come again, the newspaper boy brought him the telegram. And he said, “You see, ladies and gentlemen, that's how the evidence is delivered to the table!”

Well, of course that was a bit of a boast. But there was a great deal of truth behind such things, especially with Falb. The fact is that you have to say: these thick, heavy masses are not thrown out from below by pushes, as the scholars always say, but lured out from above, by the position of the stars. Only, I would like to say, when the steam rises from this burning paper and you are completely immersed in this steam, the air is a little thinner. It cannot be so severely thinned that the solid masses can be hurled upwards by the mere air; the ether must be thinned and then the astral. This leads us to the conclusion, when we have correct explanations for our fire-breathing mountains, that our Earth is everywhere enveloped not only by the substance of the Earth, but also by the astral. Today's science simply has no courage to explain such things in a truly appropriate way. It has no courage!

So when we imagine the earth, we have to think of it as being surrounded everywhere, first by the ether, but then also by the astral. Now, however, the astral also penetrates everywhere. But plants generally do not take in the astral. They only have an etheric body. They only take in the ether, they do not take in the astral. But there are certain plants that do take in the astral. These are the poisonous plants. And that is the difference between the non-poisonous plants and the poisonous plants: the non-poisonous plants have no astral in them, and the poisonous plants have an astral in them.

Now, what does that mean? You see, one of the most poisonous plants is the deadly nightshade. If you have a deadly nightshade here, it is so black because the astral is absorbed into it. So the deadly nightshade absorbs the astral. But because belladonna takes in the astral — it does not actually destroy itself completely — it has the power within itself to continually destroy physical matter. Belladonna is very sharp on the inside; it wants to destroy physical matter. Therefore, when we eat a deadly nightshade berry, the deadly nightshade juice, as soon as it is inside us, immediately begins to destroy our inner matter. We must perish under the deadly nightshade. The deadly nightshade has the inner power to destroy physical matter.

Do you think that we can now introduce the diluted, properly diluted deadly nightshade juice into a person's blood in the right way by inoculation? Then, when the lens starts to get salts, to become cloudy, we can fight this cataract with the deadly juice of the deadly nightshade, if it is properly diluted, has become so weak that it no longer has a toxic effect, and disperse what has arisen as a deposit. I have drawn the sentence for you here (on the board). So if we have brought the destructive juice of the deadly nightshade, which everywhere drives everything else apart, by means of a correct vaccination here on the lens, then it also drives apart the salts that have deposited there, and the lens can possibly be cured.

Of course, if the cataract is already too far advanced, you can't rely on this story too much. But if you notice the condition in a person at the right time, when the cataract is not yet so advanced, you can still fight the cataract without having to operate to remove the lens later.

Therefore, it is usually not how homeopathic doctors do it. They administer the diluted deadly nightshade. It works, but not very strongly; the problem always comes back. So, you can't usually achieve anything in this way. But you can achieve a great deal by administering it into the blood. The blood then goes everywhere, and also enters the eye.

This also shows you something else. Namely, you see this: if we have a poison like that of the deadly nightshade, if we eat a lot of the deadly nightshade – of course a little is enough, but that is a lot in this case – if we eat a relatively large amount of the deadly nightshade, it destroys us from the stomach, already from the pharynx, our physical matter. We can no longer live. If we dilute this deadly nightshade juice more and more, the physical parts are no longer attacked, but the deadly nightshade juice is digested and still attacks the head very strongly. One can then use the deadly nightshade juice to correct people when they have become very nervous, when they have become dizzy, by giving them highly diluted deadly nightshade juice to eat, which expels what has settled there.

expels. But if you take it so thinly that it no longer affects the head, then it still works on the eye. The eye is the organ that is sensitive to the thinnest amounts of belladonna. Belladonna, “the beautiful woman”, is called the belladonna because it has such beautiful black eyes. So the eye is still receptive to the smallest amounts of belladonna juice. It is remarkable that our human being is receptive to the various substances in the environment in the most diverse ways. As already mentioned, too much belladonna juice destroys the entire eye, but in dilution the eye is receptive to the belladonna juice. Other organs are receptive to other juices. So that for each substance something in our body is particularly receptive and causes different things.

Take the human liver, for example. Yes, it is the case that the human liver actually has an awful lot to do. I have already told you how it is an inner observer. It has an awful lot to do in the process of digestion. In particular, the liver in the human body has to do a great service in processing fatty substances. If the liver cannot work properly, then all the fat that a person has accumulates and migrates around the body in the most diverse ways. Fat migrates instead of being processed in the liver. The fat that a person consumes also has a special relationship to the liver. Just as good substances have a relationship to the limbs of the human body, so too do toxins have a certain relationship to all parts of the human being.

And so we can say: We can, so to speak, make the lens in the eye bright again when it has darkened, thereby sending the astral body back into this piece of the human being when we instill something into the person from the environment that particularly attacks the eye. This is, for example, the appropriate dilution of deadly nightshade juice. From this you can see that in deadly nightshade juice we have something that attracts the astral element in the eye, so that the person can see through the astral; it draws in the astral, and the astral then in turn draws in the etheric.

Therefore, I would also like to say: even if the deadly nightshade grows outside, it attracts the astral. The etheric is already inside, it does not need to be attracted. If one can properly study this fine process that occurs in the deadly nightshade healing in the case of strongly wandering eyes, then one also understands what is going on outside in the deadly nightshade. The excluded astral is drawn in by the belladonna juice. So the belladonna juice also draws in the astral from the world. The belladonna juice is an attraction for the astral. And when we are poisoned with belladonna, too much astral is drawn into us, this astral begins to boil and this boiling destroys our physical.

But when too much physical matter is destroyed – in the badly stricken eye it is destroyed because too much has been deposited – then we have to remove it again. Away with it! Then one could indeed hope, gentlemen, that one could also heal with belladonna, with deadly nightshade, when salts or similar substances are deposited elsewhere in the body. If, for example, a person develops gallstones or urinary stones, then something solid is deposited, which should not actually be there. Then one would have to hope that if one can cure this in the lens of the severely stricken eye with belladonna, one could also cure the gallstones and the bladder stones with belladonna. This can be done if one only uses the substance correctly. It can be done!

So you can see that things all fit together, and if you understand nature correctly, you can also understand people correctly. Now we have come back to the etheric and astral body from this side, just as we came to the etheric and astral body last time when turning around. If you simply look at things in the right way, you will come across these supersensible parts of the human being everywhere. These things are really not made up, but are based on a science that goes further than ordinary science in every respect.

Next Wednesday, if you don't have any questions prepared, we will continue talking about these things.

The present lecture is inserted into this course to shed light on many things spoken of in the other lectures. It will deal with the activity and the nature of the Devas.

At the present time it is very difficult to speak about the Gods or Devas because even those people who still have a positive attitude towards religion and still believe in the Gods, no longer have any living relationship to divine spiritual beings. This living relationship to the Gods, to beings, that is to say, who are exalted far above human beings, has disappeared in the course of the age of materialism. Especially during the materialistic age, which developed from the turning point of the 15th and 16th centuries on into our own time, this living connection with the Gods has been lost. It makes little difference whether a person takes his stand on Darwinian materialism or whether he speaks about the Gods in a more or less religious sense. It is much more to the point to become livingly aware that we ourselves have ascended from lower stages of existence and have yet to ascend to higher stages. We must realise that we have a relationship both with what is below and what is above.

Instruction about the Gods was first systematised by Dionysius the Areopagite,⁴² the pupil of the apostle Paul. It was however not written down until the 6th century. This is why scholars deny the existence of Dionysius the Areopagite and speak about the writings of the Pseudo-Dionysius, as though it was in the 6th century that old traditions were first put together. The truth of the matter can only be substantiated by reading in the Akashic Chronicle. The Akashic Chronicle does however teach that Dionysius actually lived in Athens, that he was initiated by Paul and was commissioned by him to lay the foundation of the teaching about the higher spiritual beings and to impart this knowledge to special initiates. At that time certain lofty teachings were never written down but only communicated as tradition by word of mouth. The teaching about the Gods was also given in this way by Dionysius to his pupils, who then passed it on further. These pupils in direct succession were intentionally called Dionysius, so that the last of these, who wrote down this teaching was one of those who was given this name.

This teaching about the Gods, as given by Dionysius, encompasses three times three ranks of divine beings. The three highest are: Seraphim, Cherubim, Thrones. The next degree: Dominions, Mights, Powers. The third degree: Primal Beginnings, Archangels and Angels.

In the Bible the words ‘In the Beginning’ often occur. They refer to the Primal Beginnings or Archai. ‘In the Beginning God created the heavens and the earth.’ This means: The God of the Beginnings, who stands at this stage, created heaven and earth. It was one of the Archai belonging to the Third Rank of the Hierarchies.

Above the Seraphim stand divine Beings whose nature is so exalted that the human power of understanding is not able to comprehend them. After the Third Rank follows the Fourth Hierarchy: Man, as the tenth in the entire sequence.

The names of the Hierarchies do not refer to individuals but to certain stages of consciousness of the great universe, and the Beings move from one stage to another. Eliphas Levi perceived this clearly and laid stress on the fact that with these names one has to do with stages of development, with Hierarchies.

The basis of the Organisation of the Church goes back also to the same Dionysius who formulated the teaching about the Gods. The Church Hierarchy was to be an outer image of the inner Hierarchy of the World. This grandiose thought could only have been carried through if the time had been ripe for an understanding of all this in its true form. Dionysius had bequeathed to his pupils such a teaching in regard to the Church, so that, could it have been realised, a powerful and magnificent Organisation would have come into being. At that time the attempt was made to promulgate the teachings in such a way that the thread was never broken from one teacher to the next, who then also carried on the name. It is therefore not so astonishing that as late as the 6th century a Dionysius committed the teachings to writing. These teachings however could not find general understanding because for this humanity was not yet ripe. They therefore remain as a kind of testament.⁴³

The further we go back the more living are the concepts man had about Beings standing above humanity.

Now let us develop certain concepts as to how man—the ordinary person in the average cultural environment of our time—meets the Gods. After death the human being first goes through Kamaloka, the condition in which he gradually gets rid of the habits of earthly life and frees himself from his desires. It is actually only in its first stages that the sojourn in Kamaloka is often frightening and terrible. Later man goes through that period of Kamaloka when he has to purify himself from the more delicate connections with the earthly world. This sojourn in Kamaloka is not only important for the person in question; as we shall see, the activity of human beings in the higher conditions of Kamaloka can also be made use of in the world outside them. After Kamaloka man enters into the Devachan condition, where, using the faculties he has won for himself, he works over everything which is necessary in order to build up a new etheric body. On the Arupa Plane of Devachan he has to lay aside everything that he gained by his experiences on the Physical Plane. This is why in esotericism the Greek priests called the soul a bee, the Arupa Plane a beehive and the Physical Plane the flowering meadow.

There is however no need for man to be inactive in the higher regions. During the time he is passing through Kamaloka and the lower Devachanic Planes it might appear that he has nothing else to do than to allow what he began earlier to come to fruition. But man is not inactive there; what he experiences in these conditions is significant for the whole world.

The new incarnation of the human being only has a purpose if he meets conditions which are totally different from the earlier ones. In normal circumstances he returns when the whole situation is so different that what he finds around him is entirely new, so that what he adds to his previous achievement is entirely new. This happens in that period of cosmic time when the sun has progressed from one constellation of the Zodiac to the next. For instance, about 800 BC the sun in spring entered the constellation of the Ram or Lamb and this continued until 1800 AD. Now, at the beginning of spring, it stands in the constellation of the Fishes. Two thousand, six hundred years elapse before the sun passes from one constellation of the zodiac to the next. During this time conditions undergo a fundamental change.

Reincarnation is connected with these epochs, during which the human being is usually incarnated once as a masculine and once as a feminine individuality. In any particular incarnation one is in fact only half a human being. A masculine and a feminine incarnation belong together. Owing to the entirely different physical conditions on the earth a new incarnation is not without purpose. If for example someone was incarnated at the time of Homer (in the sign of the Ram or Lamb, Jason, the Golden Fleece) he would have experienced something quite different from what he would experience now.

These incarnations taken by themselves might appear to be part of a completely mechanical process. There is however nothing outward that is not brought about from within. One must accustom oneself to speak everywhere of a real spirit, to seek for it, and to perceive what is actually happening.

When one looks at the flora and fauna of Europe in our epoch one has to differentiate three zones: a western, a central and an eastern zone. The eastern zone coincides with the Slavonic peoples, the central with the Germanic and the western with the Latin peoples. The materialist believes that human beings have adapted themselves to their circumstances, but this is not so. The different peoples have themselves created their physical conditions. The Folk Spirit works first on the earth, on the plants and the animals into which he enters. The Western European territory has been prepared by the Latin peoples, the Central European by the Germanic, the Eastern European by the Slavonic peoples. Thus human beings first build themselves the house in which they later reside. Now let us ask: When does man work upon the external configuration of the earth? As with everything else in the earthly world, destiny too is prepared by man for himself, and this is partially the case here.

In Kamaloka man is actually engaged in collaborating with work on the animal kingdom, in the transformation of species. The force which brings this about is called by natural scientists ‘adaptability’. Everything however that is called adaptability conceals human activity on the other side of existence. Everything which appears as metamorphosis in the animal kingdom, influencing and altering animal instincts so that animals undergo transformation, takes place through human beings in Kamaloka who are preparing for their next incarnation. There man works on his own house in preparation for his next life. In Kamaloka man works on the fauna and in Devachan on the flora. The transformation of the plant world is the result of Devachanic forces. And the physical world which also changes, the outer conditions of Nature, are influenced from the Arupa Plane, (Higher Devachan). There, man is a co-worker on the rocks, on the mineral kingdom of the earth. It is certainly necessary to have some measure of occult powers in order to make such observations in the appropriate place. It is not by chance that miners [Steiner refers to miners of metals and minerals, not coal] in particular make such observations underground. Novalis's⁴⁴ famous occult faculties are connected with the fact that he was a mining engineer.

When one considers that in the super-sensible regions man is developing certain forces, although while there he has not as yet his full consciousness, one understands that these forces are guided by higher beings, by the Devas. We distinguish different stages of Devas: astral, Rupa-mental and Arupa-mental. Astral Devas have as their lowest member the astral body, just as we have the physical body. Like man, the astral Deva consists of seven members. He possesses therefore, as the seventh, yet another member which is higher than Atma. The Devas are all constituted according to the same principles as man. As development progresses to higher planes a being gains conscious mastery over the corresponding lower planes. On the physical plane today man is only master of the mineral kingdom. There he himself can construct something, but he cannot yet construct a plant or an animal. In the mineral kingdom he has the component parts clearly before him. On the next stage he consciously brings forth the plants (Fifth Round) and then the animals (Sixth Round) and finally he consciously brings forth himself (Seventh Round).

The beings whom we call Devas can do much more than human beings of the Seventh Round. They can make use of regions that lie below their own world. They can, for a particular purpose, form for a short time the body that they need. Thus an astral Deva, if he so wish, can incarnate physically at a definite time.

We can only form definite ideas about the Devas when we take our start from human activity. Up to a certain point, man is free, able to do as he pleases. People however do not work harmoniously together, and therefore the various forces which proceed from human beings must be brought into harmony. What people do must have a general effect, and this must be made to serve a useful purpose in the world. The beings who bring this about are the Devas. They also regulate collective karma. As soon as people unite in a common purpose they have a collective karma which binds them together and leads them on their way, weaving a common karmic thread.

Thus in Russia there existed the sect of the Dukhobors⁴⁵ (warriors of the spirit) who were deeply religious. In naive, but in very beautiful, form they possessed the teachings of Theosophy. These people were banished and apparently no longer had any visible influence. Materialists will say: ‘What purpose could this have served?’ The Dukhobors perished. But all those who were united in this sect will in their next incarnation be united by a common tie, in order later to pour into humanity what they have learned. In such a way groups which have come together work on humanity in subsequent incarnations. The idea that was embodied in their lives then flows out again into the world. One finds the same idea in a deeper form in another such group.

Thus there existed for instance in the Middle Ages the sect of the Manicheans.⁴⁶ The secret of the Manicheans was that they realised that in the future there would be two groups of human beings, the good and the bad. In the Fifth Round there will no longer be a mineral kingdom, but instead a kingdom of evil. The Manicheans knew this. They therefore made it their task already then so to educate people that later they might become educators of the evil men. Again and again a deeper profundity is seen in the sect of the Manicheans.

We have to distinguish the separate wills of individual human beings from the powers which stand behind them in order to unite these individual wills into a common will. In this way we have a collective Karma.

The Rosicrucians spoke about Beings who are connected with groups of people. The physical body belongs to the single human being; the astral body on the other hand already belongs to a group. In one part of his astral body man is connected with a Group Soul. What he cannot yet do for himself is today done for him by a Deva. They are still working on man's astral body. The Devas co-operate even more strongly in what man achieves today through work on his etheric body. We have seen that in a part of Kamaloka man's forces are used in the service of the animal kingdom, but they are guided by the Devas. Thence man is progressing ever further on his way to Devachan.

A special class of Devas are the Planetary Spirits—the Dhyan-Chohanic beings who earlier reached the stage which human beings will only attain much later. They stand at the stage that will only be reached by man in the Sixth and Seventh Rounds. A Planetary Spirit is engaged with others in creative work on certain aspects of planetary evolution.

At present man is active on the physical, astral and devachanic planes. Everything is activity. Now what significance have the Planetary Spirits for man in any particular situation? The activity which is at present being carried out by man, was carried out by the Planetary Spirits during previous stages of evolution, during previous planetary conditions. What they then absorbed they now have within them as wisdom. This enables them to become the teachers of the next planetary epoch. Those Devas who were actively engaged in the formation of the earth were not yet able to recognise the underlying laws; this was only possible for beings at the higher stage of Wisdom. Above the stage of Wisdom is the stage of Will, of manifested activity. The Spirits of Wisdom (Kyriotetes) and the Spirits of Will (Thrones) are the actual leaders of planetary evolution.

At the time when man was still an astral being, before the Lemurian Age, the Devas worked within him and built into him in advance what came forth from him later. Before the Lemurian Age there rose up in the inner being of man a picture of his environment. Feelings of sympathy and antipathy also arose in picture form within him. All this was brought about by the Devas. At that time he was governed by the regency of the Devas. Later he assumed in some measure the regency over himself, becoming a subordinate member in the service of the Devas. Now he is to some extent Godforsaken. Only in the part that is not Godforsaken do the Devas still work within him. The Chela consciously brings to life within him that world which man in the Pre-Lemurian Age had learned to know in pictures. Then desires and passions approached him in the form of auric pictures in which lived the thoughts of the Devas, but it was all in deep twilight consciousness. Now after all this had been lost, man had to struggle to attain conscious seeing of an external world. The further development of Chela-ship consists in gaining this also in complete awareness. He retains throughout full consciousness. The medium, that is to say, mediumship, is a relapse into an earlier age.

What the human being experiences on the physical plane is the skeleton of his creative activity; the foundation for the following periods of evolution. Through his contact with the outer world, faculties are formed within him according to which later planetary activity is ordered, after man himself will have become a planetary spirit.

In our speech we create the foundation for later planetary conditions. What we speak today will actually be present there as foundation, just as the rocks and stones form the foundation of the earth. In one sphere the experiences pass through an involutionary process so that in another sphere they may be able to evolve. An individuality is divine in so far as he is able to breathe out again what he has taken in. The Devas become Devas as soon as they are able to give back again what they have previously absorbed.

It is a primeval wisdom that was absorbed earlier and is now being given back. It is ‘Theosophy’ in as much as the Gods themselves were once the teachers of mankind.

Karma is the law. The Deva is the one who brings the law into application. The angel of the rotation of time brings about the application of the law governing groups of human beings. The single person in a group acts instinctively. The Deva guides the Folk Soul; he is in fact the Folk Soul. The Folk Soul is no abstraction, but a living spirit.

• 42. In the Acts of the Apostles Chapter 17 v.34 he is mentioned as a pupil of St. Paul. At the end of the 5th century there appeared in Syria under his name the following writings: The Celestial Hierarchies and On the Hierarchy of the Church which in the 9th century were translated from the Greek into Latin by Scotus Erigena.
• 43. For detailed descriptions of the spiritual hierarchies see Rudolf Steiner: The Spiritual Hierarchies and their Reflection in the Physical World, Zodiac, Planets, Cosmos, and The Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
• 44. See The Christian Mystery, Novalis the Seer lecture 22.12.1908 in the Anthroposophical Quarterly 1967.
• 45. Knights of the Spirit or Fighters for the Spirit. They also called themselves ‘Christians of the Spirit’ and believed essentially in inner revelation. The sect arose in the middle of the 18th century and was later dispatched to Trans-Caucasia. Towards the end of the 19th century many of them emigrated to Cyprus and Canada. Tolstoi, who had a strong inner link with them, wrote about them in Followers of Christ in Russia in the year 1895.
• 46. The Manichaeans. Founded by Mani (215 or 216 – 276 A.D) originating in Asia Minor. ‘A powerful spiritual stream to which belonged the Albigenses, Waldenses, and Cathars of the Middle Ages. More distantly connected were the Templars and, through a remarkable interweaving of connections, the Freemasons. This is where the Freemasons actually belong although they had allied themselves with the Rosicrucians.’ Thus run the notes of a lecture by Rudolf Steiner on the Manichacans given in Berlin 11.11.1904. See also Albert Steffen: Mani.

We are dealing with a progressive development of our planet. The purpose of our Earth is to develop this consciousness within us. Each planet goes through metamorphoses of seven successive levels of consciousness:

[1. Trance consciousness
2. Deep sleep consciousness
3. Dream consciousness
4. Wakefulness consciousness]
5. Soul consciousness
6. Oversoul consciousness
7. Spiritual consciousness

We have now established the [seven] metamorphoses of the father principle. Each of these seven metamorphoses of the father principle now undergoes seven principles in itself. Seven times seven.

Now we come to the son principle:

1. Elemental kingdom
2. Elemental kingdom
3. Elemental kingdom
4. mineral kingdom
5. plant kingdom
6. animal kingdom
7. human kingdom = 49 metamorphoses

Each of these 49 metamorphoses undergoes seven transformations, and the transformations through the spirit principle.

Each realm undergoes the seven powers once. For example, plant consciousness undergoes the seven powers once through the seven realms and seven times seven – each realm seven times the powers.

su>run The father metamorphoses seven times in seven levels of consciousness. All – plant – animal – human [gap in the transcript]

Puruscha: The Father metamorphoses seven times in seven stages of consciousness: All-consciousness - plant consciousness - animal consciousness - human consciousness - soul consciousness - oversoul consciousness - spirit consciousness.

Pakriti: The son metamorphoses seven times at each of these levels: first elemental realm, second elemental realm, third elemental realm, mineral realm, plant realm, animal realm, human realm.

Mahat: The mind metamorphoses seven times in each realm: Divine Spirit, Fire Spirit, Warmth Spirit, Light Spirit, Power Spirit, Creative Spirit, Blissful Spirit.

The way the realms are arranged in the individual levels of consciousness, however, makes us think as we describe them.

On the first planetary chain, the forces of light rule the first elemental realm in the fourth round. That is a fixed point. On the second chain or level of consciousness, the forces of light mainly rule the second elemental realm in the fourth round. On the third chain or level of consciousness, the forces of light rule the third elemental realm, and on the fourth, our level of consciousness, the forces of light rule the mineral realm. This is important because the rulers are not always the same. During each round, all seven forces are experienced, but not in the same way. On the moon, the mineral kingdom was ruled by the forces of warmth, -— previously by the forces of fire, on the first / gap in the transcript] by the forces of life. When Mars completed its fourth stage, its mineral state, its angel of orbital period was the divine spirit. Consciousness was an all-consciousness. When the beings arrived in the mineral kingdom, they were ruled by divine spirits.

On the first globe (arupa), the power spirit rules.
On the second globe (rupa), the creator spirit rules.
On the third globe, the blessed spirit rules.
On the fourth globe, the divine spirit rules.
On the fifth globe, the fire spirit rules.
On the sixth globe, the warmth spirit rules.
On the seventh globe rules the spirit of light.

Because this goes in a circle, Mars concludes with the highest development of light. Now he has developed light to the highest degree; the second planet begins. And what he has conquered in the previous one, he carries over. Now he shines and is called esoterically: the sun. Now he has during his

the creator spirit,

the blessed spirit,

the divine spirit. Now the sun reveals itself during its mineral state as fire, the plants are cooked. - Now it continues:

Fire
Warmth
Light
Strength

and hands over the power to the moon, and the power becomes that which permeates the moon, therefore it organizes [gap in the transcript] the moon period begins with creative spirit, develops arbitrariness, man arises as pleasure and pain.

Arupa stage – blissful mind
Rupa stage – divine mind
Astral stage – fire mind
Mineral stage – warmth

Warmth is revealed on the moon while it is physical.

The earth begins with

Arupa stage – Divine spirit
Rupa stage – Fire spirit
Astral stage – Warmth spirit
Physical stage – Light spirit

We are ruled by the light spirit, which is why the sun shines for us.

Now it depends on when a certain stage of Pitri is reached. Imagine you remain behind, a certain constellation of the stars comes, in which violence has a different relationship to the realm; the spirit to the son in another relationship, and that is decisive, as we are in our state of development. That is esoteric astrology. He must know at which level the Pitri stands and what the relationship between father and son is.

This is also the danger of the higher development of man: he comes out and into other cosmic influences. - He practices black magic by being carried away and coming into another sphere of influence. - Look at the diagram:

Each time we have seven kingdoms that go through certain stages of development. These are the son principle; hence 343 states, but only after every 49 states - so that every time a person has gone through 49 states, they have a particular turning point in their development. Something special is revealed to them. They enter a new series of 49. The Son reveals Himself. The human being becomes more inward-looking. The kingdom principle is evoked through the Son, and so the Son, Christ, reveals Himself. So Christ appears each time.

Our Christ is the one. And when the experience of Christ is fully realized within a person, they have undergone the 172nd metamorphosis. After the 343rd metamorphosis, they have returned to the Father. This is why Christ can say: “No one comes to the Father except through me.”

There are
343 human stages
49 Christs
7 Fathers.

Our Christ was the twenty-fifth; in every kingdom the Son reveals Himself once. 49 times in a planetary development. The Father reveals Himself in the constellation.

On our Earth it is the fourth, on the planetary chain the twenty-fifth.

7 x 49 = 343. The Son reveals Himself every 49th time.

49
49
49
343
21
172 stages of development
3
171 171

Notes from the estate of Elisabeth Vreede First degree

We live in a transitional age in which greater changes will take place than in any other transitional period. Things have happened in the supersensible world that the supersensible beings expect at least some people on earth to grasp and to build on in their work.

Man has not five but twelve senses. In addition to the five senses usually enumerated, there are seven more that do not open outwards but are situated internally; these are:

1. the sense of speech, by which we grasp the spoken word;
2. the sense of thought, by which we can connect concepts and thoughts with what we have heard;
3. the sense of self, by which we know that other people are also endowed with a self. We only experience our self internally, not with the help of that sense organ. These senses are located in the soft parts of the brain;
4. a sense of balance, by which we can consciously stand upright - in contrast to mechanical objects;
5. a sense of mobility, by which we perceive our movements, such as walking and so on;
6. the sense of life, by which we feel well or unwell, fresh or depressed;
7. the actual sense of touch, that is, the distinction between hard and soft and so on. This is not an external sense organ, because you only find the resistance that you have to overcome when touching the object. What is usually called the sense of touch also includes the sense of warmth, which is one of the external senses. This has its organ in the skin; the sense of hardness, however, has only an internal organ, not an external one like the skin.

Of the twelve senses, therefore, only five are turned outwards; these are hearing, sight, smell, taste and warmth. The twelve senses are related to the twelve signs of the zodiac. Just as the Sun is something quite different - when viewed occultly - when it is in a different constellation, so man is quite different depending on whether he is connected to one or other sense organ. When he sees, he is all color; when he hears, he is all sound, and so on. But just as the sun is ultimately something other than the signs of the zodiac, so man is inwardly something other than his senses.

The division of the senses into seven and five is like the division of the starry sky when the sun rises in Aries and seven constellations are above the horizon and five are hidden below the horizon. And just as two of these seven stand at the boundary points, half on and half below the horizon, namely Aries and Libra, so among the seven inner senses there are also two that stand on the boundary between the inner and the outer, namely the sense of balance and the sense of self, which nevertheless already relate our inner being to something else that is outside us.

The fact that there are five senses that are open to the outside world comes from Lucifer, from the Luciferic influence. Originally, all the senses were inner senses. That is why it is also said in the Bible: “Your eyes” - ears and so on - “will be opened.” Originally, the eyes were only intended to reflect that which was perceived spiritually in images that one would have seen inwardly. The ears were also intended only to inwardly transform sounds into what one would have heard as spiritual sounds.

This is how the Elohim wanted to make the human senses; and what we still have now as light generation in the eye itself - for example, through pressure on the eye or through imagination - these are the last remnants of what the Elohim wanted to make out of the eye. But when Lucifer opened human eyes, man would still have been unable to perceive the physical if Ahriman had not transformed the external world so that people could perceive the physical. He wove darkness into the light, creating colors that humans can now perceive, but only that, because humans cannot see light itself. He, Ahriman, placed sound in the air, so that one hears only a faint echo of the real sound through the vibrations in the air.

Now Lucifer and Ahriman are powerful spirits, but they now have under them hosts of less powerful beings, down to the smallest elemental beings, who work in a grain of sand. Among these are also the hosts of Mammon, against whom Michael has been fighting for eons. The Mammonite spirits work to attain all knowledge only through the senses and to register it with the mind that is bound to the brain. Since the fifteenth or sixteenth century, they have been active in modern natural science, and the fact that such spirits as Huxley, Darwin and Haeckel are materialists is because, before their last birth, they passed through a sphere in which the still unconquered hosts of Mammon exercised their influence. Since the last third of the nineteenth century, however, they have been defeated by Michael, who is working there as an emissary of Christ. He has pushed them out of heaven and thrown them down to earth.

That is what happened in the transcendental world and the transcendental beings expect that man will continue their work. For these mammonitic spirits are now on earth, and they are now fighting to gain control on earth after being defeated in heaven. When a person like Maack writes about xenology (the doctrine of the foreign) or allonomy (the doctrine of the other) and at the same time says that this “foreign” or “other” cannot be recognized - when he proposes to build a transcendental mechanics (which is the same as saying that in Cologne you want to eat with a spoon what is on a plate in Paris) is nothing more than the effect of these hosts of Mammon. From xenology to the Turkish war, there is a straight line.

Therefore, we are called upon to continue the work of Michael and not to let these spirits rule on earth.

Those who allow what has been said to sink in may gradually see small flames of realization. We no longer have the right to expect a great spiritual outpouring like the one at Pentecost, but we may consider ourselves in full humility as small flames in which the light is reflected. If it has been said of a certain Adyar event that it can only be compared to the Pentecostal outpouring, then that seems to us to be blasphemy. But we may hope that what once descended as the Holy Spirit will awaken in us the little flame that has been placed in us and will bring us the knowledge of the truth.

We saw last time that the initiatory process is the antithesis of the great world doctrines of the origin of the cosmos in the spiritual sense, and that there is a strict correspondence between the small and the great world, so that we can almost see how the images of Genesis, which have to do with cosmological views, with contemplations of the universe, recur in the history of the Redeemer.

The personality of Christ is to be placed at the center in such a decisive way that it was not only a consequence of the Messiah-consciousness of Christ himself, but that it was also something that lay in the whole time at that time. The whole time had the need to place a personality, a person reborn on the heights of spiritual development, at the center of the whole world view, so that there was a profound need not only among those who founded Christianity, but also in the spirit of the time, not only in the expectation of the Messiah among the Jewish people, but also among the pagan peoples. So there was also an urge to come face to face with this personality, to see him. We see that one or the other could be mistaken for him. Paganism virtually created a counter-image in Apollonius of Tyana. He is perhaps as interesting a figure in paganism as Socrates, Plato and so on. But he still has a special interest in that a pagan-human deity was to be tendentiously created, which was to be contrasted with Christ. There is, however, a clear difference between the world of thought associated with Christ and that associated with Apollonius of Tyana. Apollonius is seen more as a man loved by God. Basically, it is the same view that emerged from the Jewish consciousness. I would say, from the pagan point of view, while the deity is emphasized more in Christ, in Apollonius it is said more that he is a man who has come to divinity, a man loved by God, not a god.

And this man loved by God appears to us only as a later development of Socrates, of Plato. [Just as Plato had a special relationship with the god of medicine, Asclepius, the son of Apollo, so did Apollonius:] He was a healer, a sage, and likewise prophecy is said to have been one of his gifts. These ideas were formed from Pythagorean ideas. Just as these live on in the people, following in secret, mystical connection, Apollonius was imagined to be the reborn Plato, a savior.

We are told of Apollonius that he traveled far and wide, seeking less to enrich his own wisdom - which was available to him as he was at a higher stage of reincarnation - than to connect the various religions through a spiritual bond. A cosmopolitan [religion-uniting activity] is attributed to him. He is said to have been with the Indians, Persian magicians and Egyptian priests. Among the Indian sages he was immediately recognized as a deified personality. We are also told that he got to know the Egyptian religion in its various forms, but that he was able to tell the Egyptian priests more than they could tell him. He was able to tell them that they should have their religious ideas about India. He was able to show them their own in the Indian. Thus we see how Apollonius endeavored to see the common ground in the various religions, and so he appears to us at this time as the bearer of a real theosophical striving. He set himself the task of searching for the common ground in all religions. Therefore, when we delve into his teaching, it appears to us as an extract from all the religious teachings existing at that time. He had collected the extract from all of them. It is also a mature teaching. The idea of reincarnation appears to us to have been fertilized in the old Pythagorean sense.

He speaks of the popular religions as an external symbol of what it is really supposed to be. Apollonius draws attention to a very important idea that he can only have drawn from pagan mysticism. He draws attention to the fact that in the various acts of worship performed with the mystic, we are not only dealing with events that represent the world process, but that we are also dealing with the representation of phenomena of nature in symbolic acts. Apollonius therefore presents us with a highly important concept that leads us into the relationship that exists between Christianity and the time. He shows that everything we can see around us and also what is in the starry sky, the stars, can be regarded as a symbol, that all this is nothing other than a symbol of spiritual processes that dominate the world cosmos. Those who heard my lecture on Goethe's "Faust" the day before yesterday will remember that something similar was said there: Everything external, "everything transient is only a parable". This is what Apollonius says. But it is the common view of the entire age at that time.

I must draw attention here to a misunderstanding which consists in the belief that this great symbolism between the small and the great world, between man and the small world occurrences and the great world mysteries is a product of the imagination. In our nineteenth century this doctrine has developed. We see in the popular religions the fairy tale that creates religion, the imagination that creates religion, which personifies the processes [in nature] in the circle of air, lightning, thunder and so on in manifold ways and forms gods for itself. The laws that the stars obey are seen as the expression of a divine-spiritual world order. But within the actual priestly theosophy there was the conviction that when the sun is followed as it moves across the celestial vault, it is not only the process of moving across the celestial vault that is to be seen. This process is only a symbol for the process taking place behind it. That which the popular imagination originally possessed in an exoteric way was later taught as a symbol by the priest. But he saw in the laws - we know that there was a highly developed astronomy in the Assyrian empire - he did not see in the laws the dry naturalistic law, he saw in them the language of the deity, only a symbol for the deeper spiritual process.

For Apollonius of Tyana, the subordinate folk symbolism was only one stage. The initiate was later given a higher parable. David Friedrich Strauss, Darwin and so on were wrong in saying that the imagination [of the people] had imagined the lightning passing through the clouds as a divine fact, that it had then progressed from that to the gods, to the god Zeus and so on. But these were only ideas of the imagination, of popular mythology. In this way they have stripped away everything religious. The [scientific] truth has taken its place. But this matter has never been represented [in this way] within the mystical teachings. Even if there was an ascent from [the ideas of] popular religion to the scientific investigation of the course of the stars, the divine was first sought behind the phenomena. Not that which man absorbed within himself was to be a symbol for the external process, no, just the opposite. The whole of nature itself became a parable. In the mysticism of those centuries we have to do with exactly the opposite of what the materialistic scholars of the nineteenth century imagine. They believe that what the ancients thought up was only a parable. No, it is just the opposite. The scientific idea is only a parable for what lies behind it.

Oriental scholars knew that Christianity drew from the same source as they did. They therefore long regarded Christianity only as a Persian sect.

However, this whole context of the theosophical doctrine of the whole world as a parable for the eternal divine [...] confronts us clearly and particularly deeply in the Apocalypse, which is nothing other than an interpretation of the older mysteries in Christian terms.

But first I have to say something in advance. I said that the whole of external nature was regarded as a parable, as was the case with Assyrian-Babylonian or Persian scholars. They had a precise idea of the laws to be observed in the course of the stars. This will also be clear to other circles because you have heard Professor Delitzsch's lecture on "Babel and the Bible". I could have started from Asian ideas, you find the same thing everywhere. If science now unearths things of which Theosophy must claim otherwise for other reasons, we will nevertheless see confirmation through the excavations of Babylonian antiquities. One finds the results of the excavations compiled in an easy and fine manner by this Professor Delitzsch. I said that from Oriental priestly religions a part of the views emerged which regarded nature as a parable for the eternal divine. You can understand this if you look at the oriental religions. The Egyptians attached more importance to great monuments and laid them down on the outside, while the Orientals sought the parable more in the [theoretical].

When we follow the literature of the pagan writers, we see how the awareness becomes clearer and clearer that in the teachings of astronomy we are dealing with a language for the eternal word of the gods in the world. I only wish to draw attention to a few facts which will make the whole matter clearer. [In the writer Apollonius of Rhodes], then also in Plutarch - although there only sparsely - one finds precise references to this and to the world of legends - such as the legend of Heracles, the legend of the Golden Fleece - and so on, which I have already dealt with earlier. But we can also see from their writers that these legends also presented themselves to the first Christians in such a way that they concealed great world truths.

We see that the sun, in its annual course, in its annual movement, is a symbol of the eternally changing, sinking and renewing world. Given the brevity of time, I can only hint at what the main point is. It is not without reason that the twelve labors of Heracles have been related to the twelve constellations of the zodiac. It is a repetition of what happens in the sky above. The upper and lower correspond to each other.

When we follow these views, we find that great importance is attached to the fact that the sun, the god of light, was worshipped with the annual arrival of spring - just as in theosophy, which sees light symbolized in the sun and truth in the light. It was not the sun itself that was worshipped, but the sun was only a symbol. With the rejuvenating sun, it was seen as a symbol of eternally reborn nature, of spiritual rebirth, of the God who renews himself again and again.

What the Egyptians saw in the firmament is also seen in the sun renewing itself in spring. And the fact that the sun [in spring] is in the sign of the lamb, the ram, means that the sun gains power in the world order through the lamb. This becomes a symbol for the world redeemer. This is why we encounter the lamb, which signifies the rebirth of the sun in spring, the rebirth of the new God. This is why the beginning of spring was also referred to as the point at which the young god is born. The virgin at Sais gives birth to the new god Heracles.

Where the legends are not completely correct, we can prove where the changes came from. The same legends are interpreted by pagan writers in the same way, namely that nothing else can be found in them than what can also be read in the sky. The mystics of that time saw the serpent in the sky as a symbol of the downfall of the god in dark matter. The passage of the sun in the snake symbolizes this. On December 21, in the middle of winter, when the days are getting longer, the sun enters the constellation of Sagittarius. In the middle of winter, Virgo receives the child. Easter is actually the resurrection, the redemption. There the sun enters the constellation of the Lamb of Aries. In summer we have the lion reflected in the course of the sun. What takes place in the individual personalities first took place in the celestial vault. Seen in this way, the course of life of the individual personalities is a mystery of the eternal course of the world. Also in the Greek mysteries, also in the Orient and in Persia, [Zeus] transforms himself into the Golden Fleece at this time.

So we see that the passage of the sun through Aries is given to us as a resurrection festival. Nonnos] mentions a relationship between Zeus and his son Dionysus. He is to ascend to his father and sit at his father's right hand. Here you have the pagan version of the Christian creed. Christianity means the new form of the teachings of paganism. A large number of Christians can be shown to have been inspired by pagan mysticism. These ideas appear again and again in Christianity. There is an indication even in Christianity that isolated spirits of paganism have turned to Christianity and then sought a symbolic expression for the fact that they were able to understand Christianity all the more. The expression can be found in the Gospel, namely that magicians follow the stars to find Christ. They read the stars, and all they had to do was follow what they read in the stars. After following [the star], they see what is given to Christianity. Christianity is represented there in a single person. That is why the Indian scholar said: "In Christianity, we are dealing with nothing other than a Persian sect."

If you take the sun myth and try to translate it into the personal as the course of life of a single personality, then you can say nothing other than that the Christians sought the truth in a humanized way, which was previously sought in the firmament.

The fact that at Easter time the sun passes through the constellation of the Lamb, the Ram, is quite natural [for that time]. At other, earlier times, the Lamb was replaced by Taurus, Gemini, Cancer and so on. This has to do with the fact that these ideas were formed at a time when the position of the constellations was different [from today]. They are always shifting. Our astronomical data is also no longer correct today. So we can say that this Christianity was actually born out of the ancient mysteries and religions. This is not a degradation, but merely shows that it was a necessity of the times.

I have shown how the individual teachings in the Orient are already pre-formed. What interests us in particular, however, is how they are incorporated into the Apocalypse. If one does not grasp the basic idea in this way, it cannot be understood. It cannot be understood that the world of imagination, the sum of [religious] feelings, was already present and reappears in a new form in Christianity. The author [of the Apocalypse] was aware of this. He did not want to reproduce anything other than the old mystical mysteries. He says that everything he has read from the starry world has now taken place as a direct experience in the life of an individual personality. What you previously only saw as cosmic-historical events has become the life of an individual person. That is the basic idea of the Apocalypse. We see how the old priestly concepts confront us in all the descriptions: the seven trumpets, the seven seals and so on. In all this we see nothing other than the expression of ancient, long-existing mysteries, and what is presented to us in the Apocalypse is nothing other than the fulfillment of these things in Christianity. At one point I will show how this old teaching is presented to us there and how the new teaching is then brought into connection with it, how the new teaching develops out of the old. I will deal with the earlier chapters later. First the whole passage from the middle.

The 11th chapter: Measuring the temple of God. Two witnesses killed and alive again. [Gap in the transcript] The seventh trumpet.

"1 And there was given me a reed like a rod, and he said, Arise, and measure the temple of God, and the altar, and them that worship therein. (2) But the court outside the temple, throw it out and do not measure it. For it has been given to the nations, and they will trample the holy city underfoot for forty-two months. 003 And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 004 These are the two olive trees and the torches that stand before the Lord of the earth: 005 And if any man will hurt them, fire shall proceed out of their mouth, and shall devour their enemies: and if any man will hurt them, he shall be put to death. 006 These have power to shut heaven, that it rain not in the days of their prophecy: and they have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 007 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war with them, and shall overcome them, and kill them. 008 And their dead bodies shall lie in the street of the great city which is spiritually called Sodom and Egypt, where also their Lord was crucified. 009 And some of the nations and kindreds and tongues shall see their dead bodies three days and an half, and shall not leave their dead bodies in graves. 10th And they that dwell on the earth shall rejoice over them, and shall live well, and shall send gifts one to another: for these two prophets tormented them that dwelt on the earth." - Being born again is nothing other than being born again in the initiation process. - 11 "And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon those who saw them. 12 And they heard a great voice from heaven saying to them, 'Come up here! And they ascended into heaven in a cloud, and saw their enemies. 013 And the same hour was there a great earthquake, and the tenth part of the city fell: and in the earthquake were slain seven thousand names of men: and the rest were afraid, and gave glory to the God of heaven. 014 The second woe is past; behold, the third woe cometh quickly. 015 And the seventh angel sounded, and there were great voices in heaven, saying: The kingdoms of the world are become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever."

It is to be described here that, whereas previously only the individual was permitted, now the Good News is to be brought to all people through Christ.

The 12th chapter: The woman clothed with the sun and the dragon. Michael's conflict with him: "1 And there appeared a great sign in heaven, a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 002 And she was with child, and cried out in travail, and was in great pain in childbirth. 003 And there appeared another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 004 And his tail drew away the third part of the stars of heaven, and cast them to the earth. Then the dragon stood before the woman who was to give birth, so that when she gave birth he might devour her child. 005 And she brought forth a son, a little child, which should feed all nations with a rod of iron. And her child was caught up to God and to his throne. 6 And the woman fled into the wilderness, where she has a place prepared of God, that she may be nourished there a thousand two hundred and threescore days. 007 And there was a battle in heaven: Michael and his angels fought with the dragon; and the dragon fought with his angels. 008 And they prevailed not, neither was their place found any more in heaven. 009 And the great dragon was cast out, that serpent of old, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 010 And I heard a great voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; because that accuser of our brethren is cast down, which accused them before God day and night. 011 And they overcame him by the blood of the Lamb, and by the word of their testimony, and loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell therein. Woe to those who dwell on the earth and on the sea! For the devil cometh down unto you, having great wrath, because he knoweth that he hath but a short time. 013 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 014 And the woman was given two wings like a great eagle, that she might fly into the wilderness to her place, where she would be nourished for a time and times and half a time before the face of the serpent. 015 And the serpent cast out of his mouth water like a flood after the woman, that he might drown her. 016 But the earth helped the woman, and opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ."

The stream from the serpent's mouth symbolizes nothing other than the element through which man must return in order to find his way back to God.

The 13th chapter: Seven-headed beast from the sea. "001 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 002 And the beast that I saw was like a pardel, and his feet were like the feet of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. 003 And I saw one of his heads as if it had a deadly wound, and his deadly wound was healed. And the whole earth marveled at the beast, 4. and they worshiped the dragon that gave power to the beast, and worshiped the beast, saying: Who is like the beast, and who can war with him? 005 And there was given unto him a mouth speaking great things and blasphemies; and it was given unto him to continue with him forty and two months. 006 And he opened his mouth to blaspheme against God, and to blaspheme his name, and his tabernacle, and them that dwell in heaven. 007 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 008 And all that dwell on the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 009 If any man have an ear, let him hear. 010 If any man lead into prison, he shall go into prison: if any man kill with the sword, he shall be killed with the sword. Here is the patience and faith of the saints."

Two-horned beast from the earth.

"11 And I saw another beast come up out of the earth, having two horns like a lamb, and speaking as a dragon. 012 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 013 And he doeth great signs, so that he maketh fire come down from heaven in the sight of men: 014 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 015 And it was given unto him to give the spirit to the image of the beast, that the image of the beast should speak, and cause that as many as would not worship the image of the beast should be killed. 016 And he made the small and the great, the rich and the poor, the free and the bond, all put a mark on their right hand or on their foreheads, 017 so that no one could buy or sell unless he had the mark, that is, the name of the beast or the number of his name. 18 Here is wisdom! Let him who has understanding consider the number of the beast, for it is the number of a man, and his number is six hundred and sixty-six."

The secret of the mysteries was generalized, was brought to all people. This can be clearly seen in the symbol in the Apocalypse of the four beasts and the three powers that are above the beasts, so that we are confronted by seven powers. We are then told that ten kings, the kings of the new kingdom, will overcome these seven old powers. Now we have to see what all this means.

First I would like to develop it as it has been stated in the ancient mysteries. Then you will realize it for yourself. The Apocalypse sees the world and man as made up of seven principles. The four lower or inferior principles or powers are represented by the four beasts. These must be overcome. By overcoming the lower, the three upper ones are built up. After this has been presented to us, we are shown how the entire seven-membered nature of the world and of man is scorched in fire, that the divine lightning strikes and that the entire material, in which the seven-membered nature is immersed, is once again overcome. The eighth stage is when the actual material, the evil, really perishes. We are then shown that in addition to the three spiritual elements, the fourth physical element appears as an overcomer; the fourth physical element is seized by the three spiritual elements and then also the three lower ones. The fourth element is man himself. Eagle, [bull], lion and man. Man represents nothing other than KamaRupa. The fourth, the human being, combines the three lower physical elements and the three upper ones and gives birth to three new ones from the three physical elements. The physical elements are spiritually reborn, as it were. So we have ten elements instead of seven. This is what the Apocalypse wants to depict with the ten kings.

These are ancient mystical teachings, nothing other than what pagan ideas already knew. From the transformation and victory of the ten kings, we can see that they represent nothing other than the victory of the spiritual over the material, the victory of the Mystery Doctrine.

At the opening of the first six seals, John saw four horses, a white horse, a red horse, a black horse and a pale horse. Death and hell followed them. "And when the fifth seal was opened, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held." This killing symbolizes being born again in the spirit and the killing of the lower nature. Man must devour the book, he must become one with the book. The same is also indicated by a Christian mystic, Angelus Silesius. He said: ["Friend, it is enough. If you want to read more, go and become the scripture and the being yourself."] - With this he concludes his "Cherubinischer Wandermann".

The ancient mysteries were a preparation for Christianity. They were reborn through the Lamb. Those who cannot fully comprehend that they have to go further, that they actually have to seek bodily death and spiritual resurrection in Christ, are not yet mature. They are the ones who are to be admonished.

The Apocalypse is one of the most important books of the New Testament. It must not and cannot be understood in any other way than that we see in it a fusion of the Christian mystery truths with the ancient mysteries. It contains the ancient mysteries born out of Christianity.

The Temptation is presented in the Gospel of St. Matthew as an account of a particular form of Initiation. The story is followed by indications of what Christ Jesus was to mean, firstly to His disciples. Not only was He to be the expounder of the ancient teachings in an entirely new form but a living force—if this word may be used—a health-giving force for men. This is demonstrated in the healings.

In the lecture yesterday we went on to consider a subject which, if it is to be understood, calls for a certain measure of goodwill arising from spiritual-scientific knowledge acquired through the years. We spoke of the unique, living quality of teaching imparted through the transmission of forces from Christ Jesus into the souls of His disciples. An attempt was made to express a great mystery in words of human language and to indicate the nature of the teaching given by Christ Jesus to His disciples. We may think of Christ Jesus Himself as a focal point, a focal centre, as it were, for forces that were to stream from the Macrocosm into the conditions of life on the Earth and into the souls of the disciples. Such forces could be marshalled only by powers that were concentrated in Christ Himself. Through Him, forces which otherwise stream into man unconsciously during sleep, streamed to the disciples as illuminating, life-giving forces of the Cosmos itself. To characterize these forces in any detail is of course only possible by studying the difference in cosmic constellations, and it is this mystery, as presented in the Gospel of St. Matthew, to which we shall give attention to-day. In the first place, however, it must be realised that the disciples had inevitably become wiser in regard to conditions on Earth because thc powers and forces of Christ Jesus had poured upon them. In diverse ways and degrees they had become more mature, had acquired more living wisdom.

A very significant phenomenon in the development of one of the disciples is presented to us, but to be understood it must be contemplated in a vast setting. And here the fact must be kept firmly in mind that the individual man himself progresses together with evolving humanity. In the post-Atlantean era we have passed through incarnation after incarnation in the ancient Indian, the ancient Persian, the Egypto-Chaldean and the Greco-Latin civilization-epochs, in order to receive some-thing from the environment and the prevailing conditions of the times. That is how progress is made.

What does development through the epochs of human evolution really mean? From elementary Anthroposophy we know of the different members of man's being: physical body, etheric body, astral body, sentient soul, intellectual or mind-soul, spiritual or consciousness-soul. The higher members still to be developed are Spirit-Self, Life-Spirit, Spirit-Man. Something quite definite is achieved for each of these members in thc several epochs of post-Atlantean civilization. Thus in the first epoch, forces enhancing the capacities of the etheric body were instilled into man. Such forces had been implanted in his physical body during the last periods of the Atlantean era and the first gifts to be bestowed in the post-Atlantean era were those imparted to the etheric body during the epoch of ancient Indian culture. During the epoch of ancient Persia, forces were implanted in man's astral body, or sentient body; during the Egypto-Chaldean and Greco-Latin epochs in the sentient soul and intellectual or mind-soul respectively; and we are living now in the age when the forces connected with this line of progress are gradually to be instilled into the spiritual or consciousness-soul. No very great advance has yet been made in this respect. In the future sixth post-Atlantean epoch the forces of the Spirit-Self will be implanted in human nature, and in the seventh epoch those of the Life-Spirit. And then we glimpse a far, far distant future, when Spirit-Man, or Atma, is to be inculcated into normal human nature.

We will now think of this process of development in relation to the individual human being. Those who knew the truth of these things from the Mysteries always pictured man as we must picture him now and as the disciples too had to learn to picture him through the enlightenment that had come to them from Christ Jesus. In a human being—either as he is to-day or also as he was at the time of Christ Jesus—there are rudiments or seeds, just as there are in a plant; they are already present when the plant has developed only leaves, and not yet flower and fruit. Looking at such a plant we know that although it now has leaves only, there already lie within it the germinal beginnings of flower and fruit, and that these will develop if growth proceeds in the normal and regular way. As surely as flower and fruit will grow out of the plant although at first it has green leaves only, as surely will the consciousness-soul arise in the human being—who in the days of Christ Jesus had developed only the sentient soul and the intellectual or mind-soul. The consciousness-soul then prepares to receive the Spirit-Self, in order that the highest triad may come as a new divine-spiritual gift to man. Therefore we can say: Through the contents and qualities of his soul, man's development is like that of a plant which, to begin with, has green leaves only but subsequently both flower and fruit. Out of sentient soul, mind-soul and spiritual or consciousness-soul, man unfolds something like a flower of his being, holding it in readiness to receive a divine power that comes down to him from above—this power being the Spirit-Self which enables him to reach further stages along the path leading to the heights of evolution.

In men who were living at the time of Christ Jesus the intellectual or mind-soul had developed in the perfectly normal way as their highest soul-principle; but although the intellectual or mind-soul was not able to receive into itself the Spirit-Self, there was to develop, as the child of the intellectual soul, the spiritual or consciousness-soul into which the Spirit-Self could descend.

What was the expression used in the Mysteries when referring to this flower that was to unfold from man's own nature? How was this growth defined in the environment of Christ Jesus when it was a matter of indicating that the disciples were to make a true advance in their development? Translated into our language, the expression used was ‘Son of Man’. The Greek has by no means the restricted meaning of our ‘son’ as ‘son of a father’ but signifies the successor of a living being, an entity that evolves from a living being like the blossom or flower of a plant on which hitherto there have been leaves only. Hence in the era before normally developed men had unfolded the consciousness-soul as the flower of their nature they had nothing of the ‘Son of Man’ in them. But there must always be some who are in advance of their generation, who already bear within them in an earlier epoch the knowledge and potentialities of a later one. In the fourth epoch—when normally only the intellectual or mind-soul had developed—there would always have been some among the leaders of men who, although their outward appearance was similar to that of others, had already unfolded the seed of the spiritual or consciousness-soul into which the Spirit-Self sends its radiance.—And there were indeed such ‘Sons of Men’. Hence it behooved the disciples of Christ Jesus to recognize and learn to understand the nature of these leaders.

To test how far this was understood by His intimate disciples, Christ Jesus asked them: Tell me, of which human beings it can be said that they are ‘Sons of Men’ in this generation?—That is approximately how the question would have to be formulated in accordance with the original Aramaic text of St. Matthew's Gospel. (I have already said that although the Greek version, if it is thoroughly understood, is certainly better than that produced by any modern scholarship, a great deal was inevitably obscured in the process of translation from the Aramaic original.) We must picture Christ Jesus standing before His disciples and asking them: Which individuals of the previous generations in the Greco-Latin epoch are held to have been ‘Sons of Men’? The disciples then spoke of Elias, John the Baptist, Jeremias, and other prophets. Through the power transmitted to them by Christ the disciples knew that those leaders of men had been the recipients of forces enabling them to become bearers of the ‘Son of Man’. On the same occasion, the disciple who is usually called Peter, gave still another answer.

To understand this answer we must keep firmly in mind what has been said in these lectures about the mission of Christ Jesus as indicated in the Gospel of St. Matthew, namely that through the Christ Impulse it was possible for men to develop Ego-consciousness in the fullest sense, to bring to blossom what is implicit in the am'. In other words : even in the actual process of Initiation, men were in future to retain all along the paths leading into the higher worlds the full Ego-consciousness normally possessed only on the physical plane. This was made possible through Christ's existence on the Earth. We can therefore say: Christ Jesus is the representative, the embodiment, of the power which imparts to mankind full consciousness of the ‘I am.’

I have already called attention to the fact that the interpretations of the Gospels put forward by rationalists, let alone by declared sceptics, do not usually emphasize the points of real significance. It is insisted that certain phrases in the Gospels and other books of the Bible were in existence previously, for example the Beatitudes. But the shade of meaning that was not there previously—and this is the gist of the whole matter—is that what could not then be attained by the human being in full Ego-consciousness, could now be attained by him through the Christ Impulse! This is of the very greatest significance. I have spoken of each Beatitude and have shown that the words of the first should be: ‘Blessed are they who are beggars for the spirit’—because a man is poor in spirit who on account of the advancing evolution of human consciousness can no longer look into the spiritual world with the old clairvoyance. But to such men Christ gives this consolation and enlightenment: Although they can no longer see into the spiritual world with the organs of the old clairvoyance, vision of the world will now be possible through their own Ego, for through themselves they will find the Kingdoms of Heaven! So too the second Beatitude: ‘Blessed are they that mourn.’ They will no longer be dependent upon the faculty of the old clairvoyance for reaching the spiritual world, for they will now achieve this by developing their own Ego. But in order that this may come to pass the Ego must take into itself more and more of the power that was anchored once on Earth in a unique Being—in Christ.

Men of the modern age ought really to give a little thought to the following.—It is not for nothing that Greek words of vital importance occur in every Beatitude: Thus the first sentence, ‘Blessed are they who are beggars for the spirit’, should be followed by the words: ‘In themselves’—or ‘through themselves’—‘they will find the Kingdoms of Heaven.’ The words, ‘In themselves’ are always accentuated, in the second sentence, in the third, and so on.

Forgive me if by a trivial analogy I now call attention to something of importance at the present time. People will have to resolve not to apply the word ‘auton’—as in our automobile—to machines only or to take it in an entirely external sense. They will have to understand in a spiritual sense too the quality or activity implied by ‘self-engendered activity’. Our contemporaries would do well to take this admonition to heart. They welcome ‘self-engendered activity’ in machines, but they should also learn what this activity implies in regard to inner experience which in all the Mysteries was beyond the reach of Ego-consciousness until the time of the Christ Event. Through self-engendered activity, man himself is now able by degrees to become a creator. And this is what the men of to-day will learn to under-stand if they fill themselves with the Christ Impulse.

Keeping this in mind we shall realise that another question put by Christ Jesus to the disciples was of very special importance. He had first asked: Who among the leaders of a former generation could be called a ‘Son of Man’?—and the disciples had spoken of certain individuals. He then put a further question, wishing to bring them gradually to the point of understanding His own nature, of understanding what He represented in regard to Egohood. This is implicit in the other question: ‘But whom say ye that I am?’ (Matt. XVI, 15). (Special importance must in every instance be attached to the words ‘I am’ in the Gospel of St. Matthew.) The answer given by Peter showed that he now recognized Christ not only as a ‘Son of Man’ but as the ‘Son of the living God’—and this translation can well be retained.

What is the difference between ‘Son of the living God’ and ‘Son of Man’? To understand this, certain facts already known to us must be elaborated.

As man evolves, the spiritual or consciousness-soul develops in him; in the consciousness-soul the Spirit-Self can become manifest. But when the consciousness-soul has developed in a man, Spirit-Self, Life-Spirit and Spirit-Man must as it were come towards him, in order that this opening flower of his being may receive the higher triad. This ascent of man can also be likened to the development and growth of a plant.

Man's being comes to flower in the spiritual or consciousness-soul and Spirit-Self or Manas, Life-Spirit or Budhi, and Spirit-Man or Atma, stream towards him. This may be likened to a process of spiritual fertilization from above. Whereas man grows upwards from below with the other members of his being, unfolding the flower that is the ‘Son of Man’, if he is to progress even further and acquire full Ego-consciousness there must come to him from above the gift of Spirit-Self, Life-Spirit and Spirit-Man. And who is the representative of this gift from above, pointing to what man's nature will be in a far, far distant future? The first gift received is the Spirit-Self. He who receives the Spirit-Self coming from above—of whom is he the representative? He is the representative, the Son, of the God who lives, the Son of the Life-Spirit, the Son of the living God!

And now Christ Jesus asks: What is it that must come to men through my impulse?—It is the life-giving, Spirit-principle from above! Thus a distinction must be made between the Son of Man who has grown upwards from below the Son of God, the Son of the living God, who comes down from above. But the difficulty of this question for the disciples will be apparent to you when you realise that they were the very first to receive what the simplest of men since the time of Christ Jesus have received through the Gospels. It was only the living forces of Christ Jesus that enabled the disciples to assimilate all this teaching. The faculties they had already developed were not capable of answering the question: Of whom am I myself the representative? The Gospel then records that one of the disciples, Peter by name, gave the answer: ‘Thou art the Christ, the Son of the living God!’ At the moment of its utterance, this was an answer that did not issue from Peter's normal spiritual faculties.

Let us try to picture the scene vividly.—As He gazed at Peter, Christ Jesus realised the great significance of the fact that there should have come from this mouth an answer pointing to an immeasurably distant future. And then, perceiving the actual range of Peter's consciousness and of powers sufficiently developed to enable him to give such an answer through his intellect or through faculties acquired at stages leading to Initiation, Christ Jesus was bound to affirm: This answer does not spring from Peter's conscious knowledge; it is those deeper powers, only gradually transformed by man into conscious powers, that arc speaking here.

Through transforming the forces of our astral, etheric and physical bodies we rise to Spirit-Self, Life-Spirit and Spirit-Man. This is an elementary teaching of Spiritual Science. The forces We shall eventually unfold in the astral body as Spirit-Self are already within the astral body, but they are there by the grace of divine-spiritual Powers; their development is not due to our own efforts and activity. So too there is divine Life-Spirit within our etheric body. Hence Christ says to Peter: It is not what is in your consciousness at this moment that spoke from your mouth, but something you will develop only in the future, something that is indeed within you but of which as yet you know nothing. What is part of your flesh and blood is not yet capable of uttering the words: ‘Thou art the Christ, the Son of the living God.’ Divine-spiritual powers lying deeply below the threshold of consciousness—indeed the very deepest powers in human nature—were speaking out of you at that moment.—It was the mysterious higher Powers in Peter—called by Christ the ‘Father in Heaven’—the Powers out of which Peter had indeed been born but of which he was not yet conscious, that spoke out of him. Hence the saying: ‘This has been revealed to you by the Father in Heaven, not by what you are at present as a man of flesh and blood.’

In these circumstances Christ was bound to say to Himself: ‘In Peter I have a disciple whose whole constitution is such that the Father-power within him has not yet been touched by forces already engendered by consciousness, by the operations of spiritual activity; this subconscious power is so strong in Peter that it can be his sure foundation when he surrenders himself to it. This is the important quality in him. It is also present in every human being, but will be raised into the conscious state only in the future. If what I have to impart to mankind, if that for which I am the impulse, is to unfold and lay hold of men, it must be founded upon the utterance made through the mouth of Peter: ‘Thou art the Christ, the Son of the living God!’ Upon this rock in human nature, unharmed as yet by the surging waves of consciousness, upon the Father-power voicing itself in those words, I will build what must spring with ever-increasing strength from my impulse.’—

When this foundation is established, the humanity embodying the Christ Impulse will arise.—This is implicit in the words: ‘Thou art Peter, and upon this rock I will build that which can create a community of men faithful to the Christ Impulse!’

Glib discussions and debates about these words in St. Matthew's Gospel take place to-day, for nearly all over the world they are the subject of controversy. They must indeed not be taken lightly. They can be understood only when their meaning is drawn from the depths of the wisdom that is the wisdom of the Mysteries.

And now something else is indicated, namely that Christ Jesus does indeed build upon the deeper, subconscious power in Peter. Immediately afterwards He begins to speak of what is about to befall, and of the Mystery of Golgotha. The moment has already passed when the deeper nature in Peter was speaking; he now gives utterance to what has already become conscious in him. Now he cannot understand what Christ means, cannot believe that suffering and death are to ensue. And when the Peter who has developed his own conscious faculties is speaking, Christ must reprove him, saying: This is not uttered by a Divinity within you but by faculties you have developed in yourself as a human being; what these faculties have here produced is worthless, for its source is delusion; it comes from Ahriman, from Satan!—This is implied in the words: ‘Get thee behind me, Satan. Thou art an offence unto me; for thou savourest not the things that be of God but those that be of men.’ (Matt. XVI, 23). Christ uses the word ‘Satan’ for Ahriman, whereas elsewhere in the Bible the word ‘Devil’ applies to everything of a Luciferic nature. Christ uses the right word for the delusion to which Peter succumbs.

Such is the truth. But what does modern Bible exegesis make of these episodes? It has realised that Christ Jesus cannot have said to Peter at one minute: ‘You alone have recognized that a God is standing before you!’ and have called him ‘Satan’ the next. So some critics conclude that the word ‘Satan’ must have been interpolated at a later time and is therefore a falsification.—The fact of the matter is that the meaning attributed to this by modern philological research makes current opinion on the subject quite worthless. Only on the basis of a fundamental understanding of the Bible is it possible for any authentic statement to be made about the origins of the texts in question.

But between the two sayings I have quoted there is another, intelligible only in the light of an ancient, yet ever, new Mystery-teaching: that man as he is on Earth—not only the individual but every community of men—is a mirror-image of processes in the Macrocosm. Mention was made of this when we were speaking of the genealogy of Jesus of Nazareth. It was explained that the meaning of the words spoken to Abraham was: ‘Thy descendants shall be an image of the order of the stars in heaven.’ The order of the twelve constellations and of the movement of the planets through the Zodiac was to be repeated in the twelve tribes and in the history of the Hebrew people through three times fourteen generations. Thus in the sequence of the generations and the special heredity resulting from the blood-ties in the twelve tribes, there was to be an image of macrocosmic conditions. Such was the declaration made to Abraham.

At the moment when Peter, whose deeper nature had been able to understand that the Christ Impulse signified the down-flow of spiritual power through the Son of the living God—at that moment Christ knows that He can speak to those around Him of the beginning of something new arising on the Earth. Whereas it had been declared to Abraham that the image of cosmic conditions was to be formed by blood-kinship, this image was now to be replaced by one formed by relationships of an ethical, moral and spiritual character, giving expression to what man can attain through his Ego. When men understand, as the deeper nature in Peter understood, what the Christ truly is, they will not establish communities and institutions based entirely on the blood-tie but communities where the bond of love is woven from soul to soul. Just as in the blood of the Hebrew people and in the threads running through the generations, that which was ordained to be bound together in the human race was bound together and that which was ordained to be loosed was loosed according to the pattern of the Macrocosm, so there was now to arise through the conscious Ego, in the form of ethical, moral and spiritual relationships, the force that either looses the ties between human beings or binds them together in love. Human institutions were now to be created or harmonized by the conscious Ego. This is the meaning of the words spoken by Christ Jesus in continuation of the answer He had given to Peter: ‘Whatever you bind on Earth—whatever thc deeper nature in you binds—that shall be bound in Heaven, and whatever the same deeper nature in you looses on the Earth below, shall also be loosed in Heaven’ (see Matt. XVI, 19).

In ancient times the all-important factor in associations among human beings was blood-relationship. But men must now grow to the stage where the ties of real significance are of a spiritual, moral and ethical character. From this it follows that a community must mean something for an individual who has been a contributory factor in the founding of it. In the sense of Anthroposophy, we can say: the karma of the individual must be merged with the karma of communities. This will be known to you from what has been said in recent years. The idea of karma is not repudiated when I give something to one who is needy, nor when the karma. of an individual is shouldered for him by the community. The community can help to bear the fate of the individual. In other words, the following may happen in the moral sphere. A single member of a community commits a wrong. This will quite certainly be inscribed in his personal karma and be worked out in the great setting of world-existence. But someone else may come forward and say: ‘I will help you to work out this karma!’—The karma must be fulfilled, but the other person can help; whole communities can help the one who has committed a wrong. The karma of an individual may be so interwoven with the community that the community, regarding him as a member, deliberately shoulders§ the burden of his destiny, feeling for him and resolving that his lot shall be ameliorated. The attitude of the community may be: You, as an individual, have done wrong, but we will enter the lists for you; we take upon ourselves whatever will bring about the adjustment of your karma!—If ‘church’ is substituted for ‘community’, this means that the church assumes the obligation to take upon itself the sins of the individual, to share the burden of his karma. It is not a matter of what is to-day called ‘forgiveness of sins’, but of a real bond, an acceptance of the burden of sins. And the essential point is that the community consciously accepts this burden.

If the ‘binding’ and ‘loosing’ are understood in thiS sense, every case of forgiveness of Sins would entail an obligation on the part of the community. Thus a web is spun by the threads of individual karma being woven into the karma of the whole community. And this web, through what Christ brought down from the heights of the Spirit, is to be an image of the order prevailing in Heaven; that is to say, the karma of the individual is not to be bound with the collective karma in any fortuitous way but so that the community as an organism shall become an image of the order prevailing in Heaven.

This scene of Peter's avowal now begins to reveal an infinitely profound meaning to those who have a dawning understanding of it. It denotes the founding of thc humanity of the future—a humanity based upon the Ego-nature in man. What takes place in this intimate conversation between Christ and those who were closest to Him is that Christ transmits the power He Himself has brought from the Macrocosm to what the disciples are to establish. And from this point onwards the Gospel of St. Matthew recounts how the disciples are led upwards, step by step, to the stage where the powers of the Sun and of the Cosmos gathered together in the Christ Being can flow into them. We know that one form of Initiation is an expansion into the Macrocosm. And because Christ Himself is the impulse in this Initiation, He leads His disciples out into the Cosmos. While an individual aspirant is undergoing the process of this Initiation he passes consciously into the Macrocosm, gathering knowledge of it by degrees. Christ descends as it were from the Macrocosm, makes manifest its instreaming forces and conveys them to thc disciples.

In one part of the lecture yesterday I indicated how this takes place. Let us picture the scene as graphically as possible. While a man is asleep his physical and etheric bodies lie in the bed while his astral body and Ego pass out into the Cosmos and the forces of the Cosmos pour into these members of his being. If Christ were now to approach, He would be the One who consciously draws these forces to the sleeping man and illumines him. This is exactly what happens in a scene described in the Gospel. The disciples are in a ship in the fourth watch of the night. Then they see that the figure they had at first taken to be a spirit, is Christ, who enables the forces and power of thc Macrocosm to flow into them. How He leads the disciples to the stage where they can receive the forces of the Macrocosm is clearly portrayed.

The next scenes in St. Matthew's Gospel show how Christ leads the disciples step by step along the path taken by every would-be Initiate. It is as if Christ Himself is treading this path, leading His disciples by the hand to Initiation.—I will now say something that will enable you to realise how the disciples are led stage by stage into the Macrocosm.

Many things previously beyond man's ken become known to him through visions of the spiritual world, through clairvoyant faculties. Thus, for example, he is able to recognize the actual processes operating in the growth of plants. A materialist will say of a plant: Here I have a flower—let us say it is a fruit-bearing plant—and a seed will form in it. The seed can be extracted and laid in the soil; the grain eventually dissolves and a new plant, again bearing seed, appears. And so the process continues. Something passes over from the dissolving grain of seed into the new plant.—A materialist cannot possibly think otherwise than that something material, however minute, passes over. But it is not so. The truth is that in respect of its material, its substance, the old plant is entirely destroyed. A jump (Sprung) takes place and the new plant is an entirely new formation—in respect of material substance an absolutely new formation.

Facts of the very greatest importance are recognized and understood when this remarkable law is grasped. Jumps do actually occur in material conditions. This was expressed in the Mysteries in a very definite way. It was said: In passing into the Cosmos the aspirant for Initiation must at a certain stage acquire knowledge of the forces that bring about these ‘jumps’. Now certain processes in the Cosmos can be understood if the constellations are used as means of indication. The constellations are then like letters of a script. When we pass into the Cosmos in a particular direction we come to know the jumps that occur from forefather to successor—whether it be in the plant, animal or human kingdoms, or even in the realm of planetary existence. At the transitions of Saturn-evolution to Sun-evolution, of Sun-evolution to Moon-evolution, of Moon-evolution to Earth-evolution, everything material passed away. The spiritual remained and it was the spiritual that brought about the jumps. In small things and in great it is the same.

Two symbols have been used for this principle, one ancient and of a more pictorial, imaginative character, and another rather newer. You can find the newer symbol in calendars. As evolution advances, the past curls inwards like a vortex and the new phase emerges as a second vortex, unfolding from within outwards and leading on further. But the new phase is not actually joined to the old; between the end of the old phase and the beginning of the new there is a little ‘jump’ or ‘gap’ and only then does the process of evolution continue.

In the above figure we have two intertwining vortices and between them a little gap. This is the zodiacal sign of Cancer, symbolizing the process of growing out into the Macrocosm and the birth of a new shoot in some phase of evolution.

This principle was also represented by another symbol. Strange as it may seem to you, the symbol was an ass and its foal, the forefather and his offspring. This was meant to represent the actual transition from one condition to the other. Ancient delineations of the constellation of Cancer often consist of the figure of an ass and its foal. To know this is by no means without importance. It helps us to understand that another significant transition takes place when a man is rising to the stage leading into the spiritual world but must then be prepared for entirely new revelations. The stellar symbol correctly indicates this by portraying how when the physical sun passes through the constellation of Cancer and reaches the zenith, it descends again. And when the aspirant for Initiation first makes the ascent into the spiritual world and has acquired knowledge of its forces, he brings them down again in order to turn them to the service of humanity.

The Gospel of St. Matthew and the other Gospels too, tell how Christ Jesus presents this truth to the disciples. The way in which the story is told indicates that He is not using words alone but is presenting to them the Imagination, the living picture, of what He Himself is accomplishing as He approaches the height to which evolving humanity must in time ascend. He uses the image of the ass and its foal; that is to say, He guides the disciples towards an understanding of what corresponds in the spiritual life to the constellation of Cancer. This is a picture of something that has come to pass in the living, spiritual relationship between Christ and His disciples. So great is its majesty and its splendour that it cannot be expressed in the words of any human language but only through Christ Himself initiating the disciples into the conditions prevailing in the spiritual world and creating in physical conditions images of the Macrocosm He leads them to the point where the powers of one who is initiated become, in turn, of service to mankind. He is standing at the height that can only be indicated by the image of the Sun at the zenith of the sign of Cancer! No wonder that this chapter (XXI) of the Gospel of St. Matthew points to the supreme height now reached in Christ's earthly life, triumphantly proclaimed by the words: ‘Hosanna in the highest!’ Everything is ordained to the end that through what has here come to pass the disciples may grow to the stage where through the powers working in them there may unfold in men what Christ Jesus has brought into the evolution of humanity.

The story of the feast of the Passover is nothing else than an account of the living influx of the power that was to stream into the disciples, first as teaching and then into humanity as if by magic, as an outcome of the Mystery of Golgotha. It is in this light that the continuation of the story, in the Gospel of St. Matthew is to be understood. Then we shall also realise that the writer of the Gospel was perpetually conscious of the need to point to the contrast between the living teaching brought from cosmic heights and imparted to the disciples, and the teaching suitable for those who were not yet ready to receive the forces of Christ Jesus Himself. Hence the utterances in the conversations with the Scribes and Pharisees which we shall be studying tomorrow. To-day, however, we will remind ourselves that after Christ Jesus has guided His disciples as far as possible along the path leading to the goal of all aspirants for Initiation, He holds out thc prospect that if they tread this path they themselves will pass into the spiritual world, into the Macrocosm. He tells them that they have within them the qualities necessary for subsequent Initiation, that Initiation is in store for them and that they will find the way into that world where they will recognize Christ more and more clearly as the Being who fills all spiritual space and was imaged in Jesus of Nazareth. Christ says to His disciples that they are approaching this Initiation, that they will become Initiates of humanity. He reminds them too that individual Initiation can be attained only if by dint of patience and endurance the inner nature is allowed to mature.

What is it that must grow in man's inner nature as its forces increase in strength and he develops a higher form of clairvoyance? His qualities must mature to the stage where he can receive into himself the forces of Spirit-Self, Life-Spirit and Spirit-Man. But when the power that makes him an Initiate, a participant in the Kingdoms of Heaven, will stream into him from above, depends upon the moment when he can become fully mature; it depends upon the karma of the individual. Who knows when the moment has come? It is known only to the very highest initiates, not to those at lower stages of Initiation. For any individuality who is ready to reach the spiritual world, the hour comes when he does so. Assuredly the hour comes, but in such a way that he is not aware of it—it comes like a thief in the night !

How does a man reach the spiritual world? In the ancient Mysteries—and in a certain respect it is so in the new—there were three stages of Initiation into the Macrocosm. When the first stage had been attained by the aspirant, the powers of the Spirit-Self became active in him and now he was not only a new man but had become one whose nature was said to be that of an ‘Angel—that is to say, a Being of the Hierarchy immediately above man. In the Mysteries of ancient Persia, a man possessing the powers of the Spirit-Self was called a ‘Persian’ because he was no longer a separate individual but belonged to the Angel of the Persian people. At the next stage of Initiation the Life-Spirit awakens. A man who had reached this stage was called a ‘Sun Hero’ in the Persian Mysteries, because he had developed to thc stage where he could receive the spiritual forces of the Sun streaming towards the Earth. But such a man was also called a ‘Son of the Father’. And one with whom Atma, or Spirit-Man, had made contact was called ‘Father’ in the ancient Mysteries. The three stages of Initiation were: Angel, Son or Sun Hero, Father.

Only the very highest Initiates, they and they alone are able to judge when the moment of Initiation can be reached. Hence Christ speaks to the following effect.—Initiation will be attained if you go forward on the paths along which I have led you. You will rise into the Kingdoms of Heaven, but the hour is known neither to the Angels in whom the Spirit-Self is working, neither to the Son in whom the Life-Spirit has awakened, but only to the very highest Initiates, those in whom the Father-principle is active.

Here again the words of St. Matthew's Gospel (XXIV, 36) are in absolute conformity with the tradition originating in the Mysteries. And we shall find that the proclamation of the Kingdom of Heaven is nothing else than the prediction to the disciples that they will experience initiation. Christ Jesus indicates this very clearly in the text of the Gospel of St. Matthew. If the relevant passage is correctly interpreted it is quite evident that Christ is referring to certain teachings in circulation at that time on the subject of reaching the Kingdoms of Heaven. Men had taken this in the material sense, believing that it applied to the whole Earth, whereas they ought to have known that the Kingdoms of Heaven are reached by a few individuals only, through their Initiation. In other words, the opinion was held by some that the Earth would be transformed in a material sense into Heaven. And Christ draws special attention to this by speaking of the coming of those who would proclaim it. He calls them false prophets and false Messiahs! How strange it is that even to-day a few so-called Gospel critics spread the fable that the prospect of an approaching material Kingdom of God was a teaching given by Christ Jesus Himself ! Anyone able to read the Gospel of St. Matthew correctly knows that Christ Jesus was referring to a spiritual happening within the eventual reach of one who is approaching Initiation, but in the course of Earth-evolution becoming accessible to all those members of humanity who cleave to Him and in attaining higher stages of development bring about the spiritualisation of the Earth itself.

This aspect too must give us deeper insight into the structure of St. Matthew's Gospel. We shall then feel profound reverence for a Gospel from which, as from no other, we can learn unmistakably how the disciples of Christ Jesus were the first to receive teaching that was directed to the Ego itself. We picture Christ's disciples standing around Him and perceive how the forces of the Cosmos are working through the human body He bore. We picture Him guiding His disciples in a way that enables them to acquire the knowledge accessible to all who are approaching Initiation. We hear of human situations formed around Him. This is what makes St. Matthew's Gospel seem so near to us in a human sense. Through this Gospel we learn to know the man Jesus of Nazareth, the bearer of the Christ; we learn to know what Christ accomplished through His descent into the nature of Man. Even happenings in the heavenly worlds are presented in terms of human situations and relationships in the Gospel of St. Matthew.

In the final lecture tomorrow these things will be considered not only from the aspect of Initiation but from other aspects as well.

Another question has been asked: “What is the relationship between Theosophy and astrology?”

First of all, it must be said that at present very little is known about what astrology really is. For what now often appears as such in handbooks is a purely external compilation of rules, the deeper reasons for which are hardly ever given. Calculation methods are given by which certain star constellations can be determined at the moment of a person's birth, or for the time of another important fact. Then it is said that these constellations mean this or that, without any explanation being given as to why this should be so, or even how it could be so. It is therefore no wonder that people in our day and age consider all this nonsense, a fraud and superstition. For it all appears to be a completely arbitrary, purely made-up assertion. At most, it is generally said that everything in the world must be connected, that it can therefore very well have an effect on the life of a person, how the sun, Venus and the moon, etc., are related to each other at birth, and so on. But real astrology is a completely intuitive science and requires the development of higher, supersensible powers of cognition in those who wish to practise it, which today can only be present in the very fewest people. And even if one wants to explain its basic character, it is necessary to go into the highest cosmological problems in the sense of spiritual science. Therefore, only a few very general points of view can be given here.

The star system to which we humans belong is a whole. And humans are connected with all the forces of this star system. Only gross materialism can believe that humans are alone connected with the earth. One need only look at the relationship between humans, the sun and the moon as determined by the results of the “Akasha Chronicle”. From this it will be seen that there was a primeval development of man in which his dwelling place was a celestial body that still consisted of the sun, moon and earth together. Therefore, even today, man still has powers in his being that are related to those of the celestial bodies mentioned. These relationships also explain the connection that still exists today between the effects of the celestial bodies mentioned and what goes on in human beings. However, these effects are very different from those of a purely material nature, which is all that modern science talks about. For example, the sun has an effect on human beings through something completely different from what science calls attraction, light and warmth. There are also relationships of a supersensible nature between Mars, Mercury and other planets and human beings. From this starting point, those who are predisposed to it can form an idea of a web of supersensible relationships between the celestial bodies and the beings that inhabit them. But to raise these relationships to the level of clear, scientific knowledge, the development of the powers of a very high level of supersensible vision is necessary. Only the highest degrees of intuition that are still accessible to man can achieve this. And not that vague presentiment and half-visionary dreaming that is so often called intuition, but the most pronounced inner sense, comparable only to mathematical thinking.

There have been and still are people in the secret schools who can practise astrology in this sense. And what is written about it in the accessible books has in some way or other originated from such secret teachers. However, everything that deals with these things is inaccessible to common thinking, even when it is written in books. For to understand these, a deep intuition is needed. And what has been written down by teachers who themselves did not understand the real teachings, is of course not exactly suitable for giving people who are caught up in the current way of thinking a favorable opinion of astrology. But it must be said that even such books on astrology are not completely worthless. For the less people understand what they are copying, the better they write it down. They do not then spoil it by their own wisdom. Thus it is that in astrological writings, even if they are of obscure origin, there are always pearls of truth to be found for those who are capable of intuition – though only for such. In general, astrological writings are even better than those of many other branches of knowledge today.

One comment should not be suppressed. The greatest confusion about the concept of intuition prevails today. It should be realized that contemporary science only recognizes the concept of the intuitive in the field of mathematics. However, this is one of our sciences that is based on pure inner perception. But now there is such an inner perception not only for spatial dimensions and numbers, but also for everything else. Goethe, for example, attempted to establish such an intuitive science in the field of botany. His “primordial plant” in its various metamorphoses is based on inner perception. This is reason enough for the fact that contemporary science has no idea at all of what Goethe was getting at in this respect. For much higher realms, theosophy brings about insights through inner perception. Its statements on reincarnation and karma are based on such insights. It is not surprising that people who have no idea of what Goethe is getting at are also completely unable to understand the sources of theosophical teachings. It is precisely the study of such valuable writings as Goethe's “Metamorphosis of Plants”, for example, that could serve as an excellent preparation for theosophy. Of course, many theosophists lack the patience for this. But if one has struggled to grasp the essence of such a vividly intuitive work as the one mentioned, then one will find the way further. — The astrological laws are, however, based on such intuitions, in comparison to which even the knowledge of reincarnation and karma is still very elementary.

These details are certainly very meager, but they may perhaps give a faint idea of a subject of which those who fight against it know nothing, and about which many of those who defend it have quite false ideas. One should not consider the understanding of such things as a worthless, impractical activity, without relation to real practical life. Man grows through his immersion in the supersensible worlds, not only in terms of his knowledge, but above all morally and spiritually. Even a weak idea of the position he occupies in the context of the star system has an effect on his character, on his behavior, on the direction he gives to his whole being. And much more than many people realize today, the further development of our social life depends on the progress of humanity on the path to supersensible knowledge. For the discerning, our current social situation is only an expression of materialism in knowledge. And when this knowledge is replaced by a spiritual one, then the external circumstances of life will also improve.

We have seen how the study of the conditions of soul of the human being leads us into the spaces, as it were, between physical body, etheric body, astral body, and I; the study of the spiritual conditions in the human being, however, leads us beyond the phenomenon of the human being as he is here in his life between birth and death out into the vast spiritual universe. One might say that insofar as the human being is spirit he stands absolutely in relation to the whole spiritual universe. Hence it is only in this connection with the entire universe that we can study what takes place in the human being as spiritual events. The soul element is, so to speak, man's intimate inner life, taking its course in a threefold form in such a way that the thinking aspect is situated between physical body and etheric body, the feeling aspect between etheric body and astral body, and the aspect of willing between astral body and the I. We therefore remain in our study of the soul element entirely within the human being. As soon as we approach the actual spiritual events, however, we must leave the human being as he usually confronts us as a self-contained being in the world between birth and death.

Now we know—and eight days ago we were speaking of this from another viewpoint—that when we first ascend into the spiritual we come to beings who are arranged above the human being in the same way as the human being has his place above the animal, plant, and mineral realms. As we ascend we therefore have—names add nothing to the matter—the angeloi or angelic beings, the archangeloi or arch-angelic beings, and the archai or primal beings, time spirits. We have already characterized from various points of view these beings who constitute the realm we encounter when we perceive the position of human beings in regard to the spiritual. The beings whom we designate as angeloi or angels are those who have the strongest relationship to the individual, to the single human being. The individual human being actually has a relationship to the hierarchy immediately above him such that he in a way—this is not expressed very exactly, but it can be said in the way that it is commonly expressed—develops a certain relationship to such an angelic being.

Those that then make up the second hierarchy above him are the archangels. We can say of them that among their functions is that which works as folk spirit, that which therefore embraces groups of those belonging together as a people, although here there are all possible gradations.

When finally we ascend higher, to the archai, we have the guiding beings throughout certain epochs of time, beyond the differentiations among peoples. These are certainly not the only functions, let us say, of these beings, but to begin with we receive certain conceptions if we keep to these particular functions that they perform.

Just as we can make man's physical life on earth comprehensible by asking ourselves what kind of relationship the human being has to the animal organization, to the plant organization, and to the mineral organization, so we must also ask ourselves, in order to learn what man is as a spiritual being, what kind of relationship he has to these ascending stages of beings in the spiritual.

For this we must proceed in the following way. Let us picture from certain viewpoints the way in which the human being goes through the portal of death. We know that in this age of earthly evolution that encompasses many years we live as human beings in such a way that there are present in the ordinary consciousness the laws underlying the mineral realm. From birth to death man fills himself, we might say, with everything that makes the mineral realm in a certain sense comprehensible, and he has a feeling that with the concepts and ideas at his disposal he is able to understand the mineral realm.

It is not the same where the plant realm is concerned. You know that science stops short on coming to the plant realm; at best it holds to the ideal that the complicated combination of the plant cells, of living cells generally, will one day be explicable in their structure. As I have explained to you, this is beginning completely at the wrong end, because the structure of the plant, or of living cells generally, is not distinguished by being a particularly complicated structure but by the chemical structure passing into chaos. Man, however, does not get beyond the concepts of the mineral realm. With his mineral concepts he comes still less—if I may venture to say so—to what concerns the animal realm or even to self-knowledge. All this must be given by spiritual-scientific investigations. The human being thus adopts a mineral consciousness, let us call it, that is, a consciousness adapted to the mineral realm. The human being carries the outcome of this consciousness, the weaving of which takes place between birth and death, with him through death. When he therefore goes through the portal of death and lives in the spiritual realm itself, he can journey through his further existence-with what became of this consciousness.

There is essentially something else, however, that pushes up into this consciousness. What penetrates up into this mineral consciousness, in spite of not belonging to it, what colors it, is the moral consciousness. This is what arises out of all the processes of consciousness connected to our will impulses, to our conduct. What we feel as satisfaction about this or that, what we feel as remorse, as reproach and the like, all this gives color, as it were, to our mineral consciousness and is something that the human being takes with him through the portal of death. One can therefore say that the human being goes through the portal of death with a mineral consciousness colored by moral experience; with what becomes of this consciousness, he then lives further in the spiritual realm.

Man not only understands the mineral world through this mineral consciousness, but through this mineral consciousness he develops his relationship to the being from the hierarchy of the angels, therefore to that being to whom he wishes to turn as the nearest to his individual development. When the human being has gone through the portal of death, it is a question of how far, through the consequences of his mineral consciousness, he can preserve intact his relationship to this angel being. He can do this only in accordance with what from the moral side has colored this mineral consciousness, for after death this mineral consciousness strives, as it were, to spread itself out in the world. It strives to become cosmic, to adapt itself to the whole universe; it strives to get beyond what is individual.

We can also say that in life between birth and death man is nearest to the angel being when he is living in the condition out of which dreams arise, which certainly also have something to do with his individual being, and which on the one hand deny and on the other hand hold fast to this mineral-thought being. Man would be unable to find even the subconscious relationship to the hierarchy of the angels were not this mineral consciousness colored by the conditions that in a certain sense he sleeps through but that reach up out of the sleeping condition and live out their life in the world of dreams. The dream itself, though in its outlines it does not adhere to outer sense reality and often actually denies contact with it, is nevertheless woven out of the same substance as the world of thoughts is woven between birth and death. In going through the portal of death, therefore, in order to maintain the relationship to his angel being, the human being takes with him what he has developed in himself within his mineral consciousness.

Now in the way we live today in humanity's present epoch man—especially when he reckons himself to be among the most enlightened—penetrates but little with his moral experience into what he possesses as mineral consciousness. On the contrary, he makes every possible effort to hold this mineral consciousness quite apart from the moral sphere. He would like at least to set up these two worlds; on the one hand he would like to study what ultimately may be comprehended in the realm of mineral nature, and the mineral nature in the plant, animal, and human realms, and would then like to study the moral element as something surging up from his inner being. It is not harmonious with the spirit of the time to think of what lives in nature as being at the same time permeated with moral impulses. There yawns an abyss between what is of a moral and what is of a mineral nature. The human being does not easily find the bridge to incorporate the moral into the mineral nature. I have often drawn attention to how man pictures the evolution of the earth to be a purely mineral affair, from the content of the Kant-Laplace theory up to the mineral nature of modern thinking, and how man eliminates everything in the way of moral feeling. It thus comes about that the human being is able to develop only an extremely slight relationship to the being of the angeloi; in our present age he cannot unite himself intimately with his angel being, to use an ordinary expression.

If the mineral consciousness were completely separated from moral coloring, then at what I call the Midnight Hour of Existence man would face the danger of entirely losing the necessary connection with his angel being. I say he would face the danger. Today only a small number of people face this danger, but if a spiritual deepening of the whole evolution of humanity on earth does not come about, a deepening of human thinking, human feeling, and human willing, then what lives as a danger may be realized. Then there would be countless human beings who, on approaching the Midnight Hour of Existence between death and a new birth, would have to sever the relationship to their angel beings. It is true that the angel being would always keep the relationship on his part, but it would remain one-sided, from his side to the human being. The human being between death and a new birth would not be able to reciprocate adequately. We must be perfectly clear that in our modern civilization, hastening as it is toward materialism, the human being injures his relationship to his angel being, so that this relationship becomes ever looser.

Just when the human being is approaching the Midnight Hour of Existence, however, he must enter into relationship to the archangelic beings through the angel being. Should this relationship be of such a nature—as it may well be when man is living in the spiritual world—that it not only comes from the side of the angel being to humanity but can be reciprocated by the human being, then man must absorb a spiritual content, which means that he must color his moral impulses religiously.

If the present trend of evolution persists, the human being of today faces the danger of his connection with the angel being becoming so slight that he cannot form any inner relationship to the archangelic being. The archangel, however, participates in bringing man back into physical life. This archangelic being is particularly involved in building up the forces that bring man back into the community of a certain people.

When human beings live inwardly unspiritually—as has been the case for centuries—the relationship of the archangel to the human beings develops one-sidedly, and then man does not grow into his people with the inner soul being, but he is inscribed from outside, as it were, by means of the world order, into the people that the archangel is assigned to guide. One does not arrive at an understanding of our present age, which may be characterized by the one-sided way in which the peoples are cultivated, until one knows that this actually may be attributed to the souls who have recently come down to earthly existence having a loose relationship to their angel beings and by reason of this having no inner relationship to the archangelic being—thus growing into their people only from without. The people thus remains in them as an impulse from outside, and it is only through outer impulses that human beings take their place within a people, through all sorts of impulses inclining toward chauvinism. He who stands within his people with soul—and this is the case with very few people today—will be unable to develop in the direction of chauvinism, of one-sided nationalism; he takes up the fruitful forces within the people and develops these, makes these individual. He will not boast of his people in a one-sided way. He will let his people flow into his being as color, as it were, flow into his human manifestations, but will not parade this outwardly, and particularly not in an outwardly hostile attitude toward others.

The fact that today it is exactly this that provides the keynote for world politics—that all relations built on peoples create such difficulties today for human evolution—all this rests entirely on what I have been indicating. If the bond that begins in the-Midnight Hour of Existence—before and after this, throughout long periods—cannot be ensouled by one's taking the appropriate religious inwardness through the portal of death—a religious feeling that is spiritual and not merely a matter of lip service—then the archangel is able to work only on what is plant-like in the cosmos and what as plant-like nature is imparted to the human being. Through very subconscious forces connected with his plant nature, which means with that which is placed in him by his breathing condition and is modified by all that has to do with conditions of language, by everything, therefore, that in language pushes in a plant-like way into the human organism, through all this man can be guided only by his archangel. It then happens that when the human being is born, when he grows as a child, he grows into his language in a more-or-less outer way. Had he been able to find the relationship, the inner relationship of soul, to his archangel through his angel, he would then have grown with his soul into all that had to do with his language, he would have understood the genius of the language, not merely what constitutes the outer mechanical aspect of it.

Today, however, we can see how strongly it is the case that in many respects the human being is an imprint of the mechanical in his language, so that actually he does not bear the element of language as a keynote in his entire being but receives an exact imprint of it. One can see quite clearly how the facial expression itself is an expression of the element of language. What confronts us in the people, what confronts us as their unique, national physiognomy, comes to man from the archangels in a completely outer way.

What takes place outwardly in humanity, insofar as it works into the spiritual of the human being, actually can be explained only through the kind of study we pursue in an anthroposophical spiritual science. All modern anthropology and things of that kind are actually what might be called a mere playing with terminology. In what is written today by anthropologists or their kind about the configuration of humanity on the earth, about the differentiation of humanity, we really in many respects have nothing to orient us, no guiding viewpoint, because what is there understood as concept is merely the classification of outer characteristics. One could just as well redistribute the whole picture. A real content streams into the matter only if it is studied spiritually. Then, however, one must not shrink back if in this study real, concrete spiritual beings arise.

One sees from this that only spiritual deepening can heal the damages of our modern age. The damages of today, insofar as they confront us in public life, are founded on the loose relationship of the human being to his angel and the consequent loose bond with the archangel, who is thus able to have an influence only from outside.

When a human being between death and a new birth undergoes his further evolution, which after the Midnight Hour of Existence leads him once more into physical, earthly life, he enters especially the realm of the archai, of the primal spirits. These archai, these primal spirits, in the present cosmic evolution have to do with leading the human being back into the earthly limits of his being.

When the human being passes through the portal of death his further life takes its course in such a way that he experiences to begin with the consequences of his mineral consciousness with its moral coloring—thereby expanding himself, as it were, over the world. Then, after the Midnight Hour of Existence, he draws himself together again. First he is led over into the plant element, which is incorporated into him. The more nearly he approaches earthly life, the more he draws himself together, so that he is able to be born once more as a being enclosed in his skin.

What must happen to a human being when he enters the realm of the archai is an incorporating, a densification, of the plant element into the animal element. In passing through the Midnight Hour of Existence, a man acquires first the forces—naturally not the organs but first the forces—which determine his breathing and also the differentiated breathing. The concentration of these forces into the actual forces of the organs comes about only after the Midnight Hour of Existence, comes about only in the realm of the archai. Man becomes, so to speak, ever more and more human. The fact is, however, that this cosmic activity exercised upon the human being as forces coming from the archai actually organizes him in such a way that the organs tend toward the animal structure. If we perceive the human being in his relationship to the cosmos we find that while the human being is striving away from the Midnight Hour of Existence toward a new life on earth he is subject to cosmic laws, just as here on earth he is subject to earthly laws. We may say the following: the human being is defined from the immeasurable expanses of the universe, in that he draws himself together more and more. Up to the Midnight Hour of Existence there is, as it were, an expansion of man, by means of his mineral consciousness, into the breadths of the universe (see drawing, arrows), into the immeasurable breadth of the universe. When the Midnight Hour of Existence arrives (see drawing, blue) those forces incorporate themselves into the human being that work in him as plantlike forces. Man returns from this Midnight Hour of Existence in order to confine himself within the appropriate limits for earthly life (arrows going in). This Midnight Hour of Existence is altogether a tremendously significant moment in human evolution.

While after his death a human being lives on into the cosmos, he becomes increasingly one with the world. He hardly distinguishes himself from the world. Expressing myself figuratively—naturally out in the cosmos we cannot speak of physical organs, but you will understand me if I present this to you in images taken from physical existence—I might say: man learns, as it were, how the eye grows together with the light and then no longer distinguishes the eye from the light, or the sound from the ear. By expanding himself out into the cosmic breadths he grows together with the universe.

Having passed the Midnight Hour of Existence, where he begins to draw himself together in order to become once more a being with limits, there dawns in him a kind of objective conception: this is not the world, this is the human being. A consciousness grows more and more intense in the human being—a consciousness that is most intense when the human being returns into earthly life. As here on earth, however, the content of our consciousness is the minerals, the plants, the animals, the mountains, rivers, clouds, the stars, sun, and moon, so on our way back to the earth the being of man is the main conception.

It is really so that if we take the seemingly quite complicated world that lies outside our skin, with all that is within it, if we take the world with its soul and spiritual elements, it is indeed most complicated; what lies within our skin, however, is just as complicated and is different from the world outside only in size, but the size is not important. Between birth and death our world is what lies outside our skin; what is within we cannot really observe except in what during life man certainly is not, namely, the corpse. From the Midnight Hour of Existence, however, until the next life on earth, the human world, the inner being of man, is his body, soul, and spirit (see drawing, right, blue). There man is, as it were, the world. Up to the Midnight Hour of Existence we gradually lose the world as we know it through the mineral consciousness; we lose it by living into the world as though it were our self, our whole, all-embracing self, so that we no longer distinguish between our self and the world. In returning, our world becomes the human being. We do not behold the stars, we behold the membering of the human limbs; we do not behold all that is contained in the universe, let us say, between stars and earth, we behold what is within the human organization, insofar as it is formed out of spirit and soul. We behold the human being, and what we thus behold is what leads us to our renewed existence on earth. We behold the human being receiving his form.

In the time of the Midnight Hour of Existence we live in the human being who is forming himself in accordance with the plant-like. When we come into the region of the archai we live in what forms the organs of the human being, in the sense of animal forces. I have said that just as between birth and death we are dependent on what works on us from the earth, so we are dependent, in that we are outside in the universe, on what is beyond the earthly—it is no longer a question of space, but naturally we can only present this in spatial terms. The moment we pass through the archai, we can express the laws that work in us in the sense of the universe—in the same way, as during our life here in an earthly community we test the laws of the earth by the laws of modern physics—we can express these laws by relating ourselves to Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, and so on.

By relating the positions of the sun to these stars, to the heaven of the fixed stars in general, in the constellations of the sun with this heaven of fixed stars we have the laws that prevail in the realm of the will of the archai. The will that prevails there, which permeates these laws, is the will of the archai.

If we were to look outside for natural laws corresponding to our natural laws, as natural laws correspond to us here on earth during earthly existence, we would have to look to these constellations of the stars. We remain a long time in the kingdom where we are dependent on the star constellations—though not more dependent than we are dependent here on earth on natural laws where our will works also, which is something higher than the laws of nature. There too we may not speak of the cosmos in the sense of a cosmic law that works with mechanical necessity. What we find in the constellations of the stars, however, is the expression, as it were, the image, of these laws that work upon us there. As formerly, when we were in the kingdom of the archangeloi, the laws of the plant-like worked upon us, so now there work upon us the laws holding good in the animal realms.

When these things are found again through spiritual science, one comes upon the tremendously significant fact that the people in ancient times who used to acquire knowledge from certain dreamlike visions of the universe, which were then lost, that these people really showed a touch of atavistic genius, one could say, in naming this picture circle, which represented for them the heaven of the fixed stars, the Zodiac (Tierkreis, “animal circle”). I can only think that our new science of the spirit, which shows us these things again, is led from a completely different basis to an understanding of what was once grasped in a dimly sensed knowledge. It is tremendously moving when one finds the teaching about the Zodiac and its influence on the human being preserved from ancient times and when one then—quite apart from what has been preserved—with the means at the disposal of present-day spiritual science, comes once more to connect knowledge with the constellations of the sun, with the zodiacal signs, in other words, with the heaven of the fixed stars.

It is this that links the more recent science of the spirit so closely to the wisdom of the ancients. Between our time, when we wish to make spiritual science our quest, and this period when the wisdom of the ancients held sway, we have an age that was indeed necessary for the striving after human freedom; this age basically, however, was an age of darkness.

We thus come into the realm of the archai and receive and incorporate into us that which is our animal nature. What is our animal nature? Our animal nature is above all what gives us our organs, which even in number are very similar to the organs of the higher animals. Before we approach birth, however, we are stripped—if I may so express it—of the realm of the Zodiac and enter the realm of the planets—Saturn, Jupiter, and so on. In entering the realm of the planets, and thus in coming nearer to the earth, nearer the point of time when we take on the boundaries of our human form, what is incorporated into us out of cosmic law as the animal nature is given its direction, if I may express it in this way. Before we sink down into the planetary system, and therefore into the forces of the planetary system, our vertebral column, for example, has not taken on a direction away from the earth, which would raise the head aloft. We are more subject to the directional forces governing the posture of the animal. Everything, for example, that designs the hands as the organ of our soul element, not only as an organ for grasping or for walking—what makes of them organs that can act freely out of the impulses of the soul element, all this we owe to this planetary influence. All that helps us to be truly human, right into the lowest stages of our animal organization, we have by virtue of the constellations of the moon with the rest of the planets.

We are made human, therefore, as we return through the planetary system. I told you that man himself, man as he forms himself, is the world that is living in our consciousness during our return journey from the Midnight Hour of Existence. We also see how at first everything is present in him that ultimately pulsates in rhythm with the animal forces. We live through this in such a way that we actually experience a kind of decline, a kind of icy process. All this, however, is loosened on our entering the planetary realm, and this first forms the cosmic world, which we see as the human world, the world represented by the earthly human being who Wrests himself away from the animal element, who grows out of the animal element. All this now fills us; it becomes the content of our consciousness. We carry in us as a system of forces that which the cosmos has given us.

Thus we descend soul-spiritually from the spiritual worlds. We have lived through the worlds in which we were in direct touch, stood in connection with, angels, archangels, archai. We descend as man. It is true, however, that if, in the way characterized, we have failed to establish an intimate relationship to our angel being, we have difficulties when penetrating into the planetary region, because we have been unable to make any divine-spiritual connection with the world of the archai. Outwardly we become incorporated into a people. The archai are then obliged to work into us, as it were, only from outside. Through this we are given a definite place on the earth, for all the forces of the archai tend toward that end. The archangels give us our place among a people and our particular place within this people is then determined by the archai. Not imbued with soul and spirit, however, we grow in an outer, mechanical way into this environment.

This is a characterization of our modern age—that the human being no longer has that inner relationship, that intimate inner relationship, that he had to his environment in more ancient times, when he grew into this immediate environment also with his soul. This is still maintained at best in a caricaturish way—as a caricature, I repeat—when today, even if it is already coming to an end, children perhaps grow up in some particular castle after previously having been attracted to their ancestors. Here we will have a relationship that in earlier ages had to do with the soul element. Today a human being is pressed into his environment in such a way that he basically has little inner relationship to the place in which he finds himself, to which his karma takes him in an entirely outer way, so that he feels his whole placement into physical existence as something external to him.

When man's being is formed through education and life in such a way that he is filled with soul, filled with spirit, and comes to a spiritual conception of the world, he will then carry this through life between death and a new birth so that he does not lose the inner connection with his angel, so that through his archangel his soul is carried into his particular people, and so that he is not placed in a merely outer way into his immediate existence by the world of the archai. He should rather be able to absorb once again into his animal organization something that he experiences in such a way that he says: there is a deep significance in the fact that just from this place where my consciousness first gradually awakens, where my education is carried on—that just from this place I am to unfold my activity in the world. This is certainly something that should lead us to bring about reform in education, so that the human being once more feels that from the place where he is educated he takes something with him that gives him his mission in the world. When this is so, a human being grows beyond the merely outer realm of the archai. He will experience the forces directing human beings in a way that is permeated by soul and spirit, and he will grow into his new life in a way different from what is frequently the case today.

What happens, then, when the human being enters a new earthly life? His consciousness is filled with the way in which he is building himself up from within as a human being. He is filled with a world that he beholds, a world of activity, not a mere world of thought. As I have already mentioned, after the Midnight Hour of Existence this world gradually takes on the tendency of the will toward being human, and the human being immerses himself into what is offered him through heredity in the generations, through the substance he receives from his ancestors. Into this he immerses himself. He envelops himself with the physical sheath; he enters the physical world. On observing the human being spiritually, we can actually find out about the content of the soul element when he is immersing himself in a new life in physical existence.

Of all the realms lived through by the human being between death and a new birth it is natural that a human being comes into the closest relationship to the angeloi, archangeloi, archai, but these things stand in further relationship to the higher hierarchies. Between death and a new birth a human being thus pursues his course through a realm in which his relationship to that realm depends on what he carries through the portal of death. The extent to which he has succeeded in permeating with his mineral consciousness that which as spirit wishes to rise out of the depths of his being determines to what extent he can become intimate with his angel being. By being able to be intimate in this way with his angel being, however, he grows into the world of the archangeloi, so that knowing, as it were, experiencing their forces out of himself, he can consciously reciprocate and proceed further, so as to become the individualized being he must gradually become if the world is to move toward its ascent and not its decline.

It is perfectly possible to give from the most varied points of view a deeply significant description of this life between death and a new birth. One point of view is to be found in the lecture course I held in 1914 at Vienna;⁷ today I have been developing another point of view for you. All these points of view are intended to lead to increasing knowledge of the human being from his spiritual aspect. Those who are unwilling to explore a whole spiritual world in this way will never be able to grasp the spiritual in man himself. Just as we must go into the spaces between physical body, etheric body, astral body, and I in order to penetrate the soul element in its objective nature, so we must proceed out of the human being into the spiritual world to study his relationship to this spiritual world. Then we discover what actually weaves and lives in the human being as the spiritual. It is only the love of comfort today that makes man speak of the spirit in general terms. We must become capable of speaking about the spirit in all its particulars, just as we do of nature. Then there will arise a real human knowledge; as man needs it, the primeval saying of truth will be fulfilled, the saying that sheds its light from ancient Greece, the fulfillment of which must continue to be striven for by the human being—the truthful saying, “Know thyself.”

Self-knowledge is knowledge of the world, and world knowledge is knowledge of self, for if we are living between birth and death, the stars, the sun, the moon, mountains, valleys, rivers, and the plants, animals, and minerals are our world, and what lives within our human boundaries is what we are. If we are living between death and a new birth, then we are what is concealed as the spiritual behind sun, moon, and stars, behind mountains and rivers, and our outer world is then the inner being of man. World and man alternate rhythmically, the human being living both physically and spiritually. For the human being here on earth the world is what is outside. For the human being between death and a new birth the world is what is within. Hence it is a question only of alternating through the times for man to be able to say that, in the most real sense, knowledge of man is knowledge of the world; knowledge of the world is knowledge of man.

• 7 . Inneres Wesen des Menschen und Leben zwischen Tod und neuer Geburt, Vienna 1914, Bibl.-Nr. 153.

I should like to begin by speaking to you about the conditions and laws underlying human destiny, destiny, which customarily is called karma. This karma, however, will be understood, be clearly seen into only when we begin by acquainting ourselves with the varieties of laws underlying the universe. So today, then, I should like—for it is necessary to speak to you in a rather abstract form about the various underlying universal laws, in order then to crystallize out of this the more special form which can be designated as human destiny—karma.

We speak of cause and effect not only when we wish to comprehend the phenomena of the world, but also when we wish to fix our attention on the phenomena of human life itself. And at present it is quite customary to speak in general terms about cause and effect. Especially is this so in scientific circles. However, directly from this there result the greatest difficulties concerning the actual truth. For the various ways in which cause and effect appear in the world are not at all considered.

We can begin by looking at the so-called lifeless nature which, indeed, confronts us most clearly in the mineral kingdom, in all that we see in the rocky and stony part of the earth, often in such wonderful formations, but also in all that is reduced to powder, and which is then reunited and repacked in the formless rocky strata of the earth. Let us look, my dear friends, first at what thus appears as the lifeless in the world.

When we consider the lifeless—everything lifeless, without exception—we discover that everywhere within this kingdom of the lifeless we can find the causes themselves. Wherever the lifeless exists as effect, we can also seek the causes within this very same kingdom. In fact, we proceed in accordance with the principles of knowledge only when we seek the causes of the processes of the lifeless within its own kingdom.

If you have a crystal before you, however beautifully formed it may be, you should seek the cause of its forms in the kingdom of the lifeless itself. And thus, this lifeless kingdom shows itself as something contained within itself. We are, at first, not able to say where we can find the limits of this lifeless. Under certain conditions they may lie far distant out in the reaches of the universe. But if we are concerned with the effects of something lifeless confronting us, and we wish to find the causes, we must then seek them also within the realm of the lifeless. Through what we have said, however, we have already placed the lifeless alongside something else, and therewith a certain perspective is immediately opened before us.

Consider the human being himself. Consider how he passes through the door of death. Everything which existed and acted in him before this event has left the visible, apprehensible form which remains after the human soul has passed through death's portal; nothing remains but this discarded, deserted form, of which we say that it is lifeless. And just as we speak of the lifeless when we gaze upon the stony structure of the mountains with its crystal forms, so must we speak of the lifeless when we behold this human corpse, bereft of soul and spirit. What from the beginning prevailed in the rest of lifeless nature only now comes into existence for the corpse of the human being.

We were unable to find in the lifeless itself the causes of what occurs in the human form as effects during life before the soul has passed through the door of death. It is true that, when an arm is raised, not only do we seek in vain in the lifeless, physical laws of the human form for the cause of this action, but we shall also seek in vain in the realm of the chemical, in the realm of the physical forces which are present in the human form, for the cause, let us say, of the heart-beat, of the blood circulation, of any of the processes which are not at all under the control of the will.

But, at the moment when the human form has become a corpse, when the soul has stepped through the gateway of death, we observe an effect in the human organism. We perceive, let us say, a change in the color of the skin, the limbs become limp; briefly, everything appears which we are accustomed to behold in a corpse. Where do we seek the cause? In the corpse itself, in the chemical, physical, lifeless forces of the corpse itself.

When now in all its aspects, in all directions, you think out to the end what I have here indicated—I need only indicate it—you will realize that, after the human soul has crossed the threshold of death, the human being has then become, regarding his corpse, like lifeless nature about him. That means that we must now seek the causes for the effects in the same region in which the effects themselves lie. This is very important.

As soon, however, as we behold this special nature of the human corpse, we find something else that is extraordinarily significant. The human being casts off his corpse, as it were, at death. And if then, with that faculty of perception which is capable of it, we observe what the real human being, the soul-spirit human being, has become after he has passed through the door of death, we are compelled to say: Indeed, it is quite true that the corpse is cast off, and that now it has no longer any significance for this actual soul-spirit human being, who has reached the other side of death's door. This corpse has no longer any significance; it is now something discarded.

With lifeless external nature this is quite a different matter. And, indeed, even if we consider the matter only superficially, this difference confronts us. Let us observe a human corpse. It can best be observed where it has had an air-burial. In subterranean caves, which formerly were chiefly used by certain communities as burial places, we find the corpses of men, for example, simply hung up. There they dry out. They go so far in this drying out process and become so completely brittle that it only requires a little tap to cause them to fall into dust.

What we thus find preserved as the lifeless is something quite different from what we find outside in our earthly surroundings as lifeless nature. This lifeless nature fashions itself, it forms itself into crystal shapes. It is in a remarkable state of change. When we disregard what is purely earthly and look at other phenomena which are also lifeless, at water, and air, we then find that an active transformation and metamorphosis takes place in these lifeless elements. Let us now place this before the soul. Let us bear in mind the similarity of the human body in its lifelessness, after the soul has laid it aside, to extra-human lifeless nature.

Let us now proceed further. Let us consider the plant kingdom. Here we enter the sphere of the living. If we study a plant intimately, we shall never find ourselves able to explain the effect appearing in the plant merely as a result of the causes which lie in the plant kingdom itself—that is, in the same kingdom in which the effects appear. Certainly, there is today a science which attempts to do this. However, this science is on the wrong track, for finally it comes to the point of saying: Yes, indeed, it is possible to investigate the physical forces and laws acting in the plant; the chemically active forces and laws can be investigated; but something remains over and above. At this point these people divide into two groups. One group maintains that what remains over is only a sort of aggregation, a sort of form, shape; that what is active are only the physical and chemical laws. The other group says: No! there is something else there besides, which science has not yet investigated; science will, however, eventually discover it. But this will be said for a long time to come. The fact of the matter, however, is something different. For, when we wish to investigate plant nature, we cannot comprehend it, if the entire universe is not called to our aid, if the plant is not beheld in such a way that we say that the forces of plant activity lie in the reaches of the cosmos. Everything that happens in the plant is the effect of the reaches of the universe. The sun must first advance to a certain position in the cosmos in order that some particular effects may appear in the plant kingdom. Different forces must be active from wide spaces of the universe in order that the plant may receive its form, in order that it may receive its inner driving forces.

My dear friends, the truth of the matter is as follows. If we were able to travel, not in the manner of Jules Verne, but actually to travel out to the moon, to the sun, etc., then, unless we should have already acquired other forces of cognition than those we now possess, we would not become any more clever in this search for the causes than we are upon the earth itself. We would not get very far were we to say the following: “Very well, the causes of the effects which appear in the plant kingdom are not in the plant kingdom of the earth itself; so we travel to the sun; we shall find there the causes.” But we do not find them there with ordinary means of cognition. We do find them, however, if we lift ourselves to imaginative knowledge, if we possess quite a different mode of knowledge. In that case we do not need to travel to the sun; we find them here in the earth region itself. Only we shall find it necessary to cross over from an ordinary physical world to an ether world, and we shall find that in the reaches of the world the cosmic ether works everywhere with its forces, and that out of these reaches it works inward. Out of cosmic reaches everywhere the ether forces work into our world.

Thus, we must actually cross over to a second kingdom of the world, if we intend to seek the causes of the effects in the plant kingdom.

Now, the human being participates in the same element as the plant. The same forces which send their influences from the reaches of the ether cosmos down into the plants work also in the human being. He carries within him the ether forces, and we designate the sum of the forces he thus carries the ether body. And I have already told you how this ether body a few days after death becomes larger and larger and finally loses itself, so that the human being remains only in his astral and ego being. Thus, what he has carried within him of an etheric nature becomes larger and larger and finally loses itself in the cosmic reaches.

Let us now compare again what we can see of the human being when he has crossed the threshold of death with what we see in the plant kingdom. We must say that the causative forces of the plant kingdom conn* down to earth out of the reaches of space. We must say in regard to the human ether body that the forces of this ether body go out into these reaches, that is to say, they go to that region whence come the growth forces of the plant when the human being has passed through death's door. Now the matter already becomes clearer. If we merely look at a physical corpse and say that it is lifeless, then a descent into the rest of lifeless nature becomes difficult for us. But, if we look at the living, at the plant kingdom, and become aware that the causative forces for this kingdom come out of the cosmic reaches, then by plunging ourselves imaginatively into the nature of man, we see that, when the human being has crossed the threshold of death, the human ether body goes out into the source whence come the etheric forces of the plant kingdom.

Something else, however, is characteristic. What acts upon the plants as causative forces, acts relatively quickly; for upon the plants which are springing from the ground, which are developing their blossoms and their fruit, the sun of the day before yesterday has but little influence today. The sun of the day before yesterday is not effecting very much as a causative force. The sun must shine today, really shine today. That is important. And you will notice in our subsequent considerations that it is important that we note this fact.

The plants with their ether-causative forces have, it is true, their actual fundamental forces within the realm of the earthly, but they have these in what exists simultaneously in the cosmos and the earth. And when the human ether body dissolves itself, after the human being as a soul-spirit being has passed through the portal of death, this process lasts only a brief time, a few days only. Again, a simultaneous relationship exists, for the days during which this dissolution takes place, measured in the time of cosmic events, are but an insignificant moment.

When the ether body returns to that region whence come the ether forces which manifest as plant growth forces, we have, again, to do with something which shows us that as soon as the human being lives in the ether, his ether activity is not limited to the earth, for it departs from the earth, yet it develops with simultaneousness.

I shall now tabulate the foregoing in the following manner. We can say:

Mineral Kingdom: Simultaneousness of cause and effect in the physical.

Thus, we have essentially to do with simultaneousness of the causes in the physical. You will say: “Yes, but the causes of much that occurs in the physical lie prior in time.” This is in reality not the fact. If effects are to arise in the physical, then the causes must last, must continue to act. If the causes cease, effects no longer occur. We are, therefore, justified in writing this down thus:

Mineral Kingdom: Simultaneousness of the causes in the physical.

When we come to the plant kingdom, however—and in doing so we come to what can be observed in the human being also as something plantlike—we then have to do with simultaneousness in the physical and the super-physical.

Plant Kingdom: Simultaneousness of the causes in the physical and super-physical.

Let us now approach the animal kingdom. In this kingdom we shall seek quite in vain in the animal itself for what appears as effects as long as the animal is living. Even if the animal only crawls in order to seek its food, we shall seek quite in vain for the causes in the chemical and physical processes taking place within the animal body. We shall also seek entirely in vain in the reaches of ether space, where we find the causes for the plant nature,—we shall also seek there in vain for the causes of animal movement and animal sensation. For all that takes place in the animal in regard to what is plantlike in the animal, we find the causes also in ether space. And when the animal dies, its ether body also passes out into the reaches of cosmic ether. But we shall never be able to find within the earthly, within the physical, or the super-physical etheric, the causes of sensation. It is impossible to find them there.

Here it can be said that something occurs wherein the modern view is very much on the wrong track. Indeed, in regard to many phenomena which appear in the animal—the phenomena of sensation, of movement the human being with this modern conception must say to himself: “If I investigate the inner processes of the animal's physical, chemical forces, I cannot find the causes there. But also, in the reaches of the cosmos, in the ether reaches of the universe the causes cannot be found. If I wish to explain the nature of a blossom, then I must go out into the ether universe. I shall be able to explain the blossom's nature from the nature of the ether universe. I shall also be able to explain much in the animal which is plantlike from the nature of the ether cosmos, but I shall never be able to explain what appears in the animal as movement or as sensation.”

If I observe an animal on the 20th of June and consider its sensations, then I shall not be able to find the causes of the sensations on the 20th of June in anything that is in earthly or extra-earthly space. If I go still farther back I shall not find them either. I shall not find them in May, nor in April, nor in any other month.

The modern view feels this. Therefore, this modern view explains what is thus not capable of explanation, or at least a great deal of it, by means of heredity. That is to say, it explains by means of a phrase. It is “inherited.” It originates with the forebears, it is “inherited” by the offspring. Naturally, not everything, because that would, indeed, be too grotesque; nevertheless, a great deal. It is inherited!

What is meant by “inherited?” The concept of heredity leads finally back to the idea that what appears as complicated animal was contained in its mother's ovum. And it has, indeed, been the endeavor of the modern view to observe an ox outwardly in its complicated form and then to say: “Well, the ox sprang from the ovum; in it were the forces which then resulted in the full-grown ox. Therefore, the ovum is an extraordinarily complicated body.”

It would have to be extremely complicated, this ovum of the cow, for, is it not true? everything is contained within it which presses toward all sides, and forms, and fashions, and works, in order that out of the little ovum the complicated ox may emerge!

And however much we may struggle to find a way out—there are, indeed, many theories of evolution, of epigenesis, etc.—whatever way out we try to find, we see that there is nothing else to do than to conclude that this ovum, this little egg, is something extremely complicated. Since everything is led back to the molecule, which is built up of atoms in a complicated way, there are many who represent the first inception of this ovum as a complicated molecule. But, my dear friends, this does not even agree with physical observations.

The question arises: Is this ovum really such a complicated molecule, already such a complicated organism? The peculiarity of the ovum does not at all consist in its complexity, but in the fact that it throws all its substance back into chaos—into a chaotic state. Precisely the ovum is, in the mother-animal, not a complicated structure, but a completely pulverized, disarranged substance. It is not organized at all. It is something that falls back into an absolutely unorganized, powder-like condition. And reproduction would never occur, did not the unorganized, the lifeless matter which tends toward the crystalline, toward the form—did not this matter in the ovum fall back into itself, into chaos. The albumen is not the most complicated body, but rather the simplest, which has nothing determinative in it. And out of this little chaos, which exists there at first as an ovum, no ox could ever come into existence, for this ovum is just a chaos. Why, then, does an ox come forth from it? Because, in the maternal organism, the entire cosmos acts upon this ovum. It is just because it is unconditioned, because it is chaotic, that the entire cosmos can act upon it. And fructification has no other purpose than to cast back the matter of the ovum into chaos, into the indeterminate, into the unconditioned. Thus, nothing else acts but the universe alone. But now, if we look into the mother, we do not find therein the causes. If we look outside into the ether world, there also in the simultaneous occurrences the causes are not to be found. We must go back until we come to the time before the animal was born, if we wish to find the causes for what germinates there as the potential capacities of a being, capable of sensation and movement. We must go back to a time before life has begun. That is, for the capacities of feeling and movement the causal world does not lie in simultaneousness but lies in a time prior to the conception of this being.

The following is the curious fact: If I behold a plant, I must go out into what is simultaneous, and I then find the cause; but I find it in the reaches of the universe. If, however, I wish to find the cause of what acts in the animal as sensation, then I cannot look for it in simultaneousness, but I must look for it in what preceded life; in other words, the stellar constellation must have changed, it must have become different. It is not the stellar constellation in the universe which exists simultaneously with the animal that has its influence upon the actual animal nature, but the constellation of the stars preceding its life.

And now let us look at the human being when he has passed the threshold of death. When this has occurred, he must go back—after he has laid aside his ether body, which spreads out into every part of the reaches of the universe from whence come the growth forces of the plants, the etheric forces—he must go back, as I have described it, to his moment of birth. Then he has experienced in his astral body all that he has gone through in life, but in reverse order. In other words, the human being must not pass into the state of simultaneousness with his astral body after death; he must go back to the state prior to birth. He must go to that region whence come the forces which give the animal the capacity for sensation and the ability of movement. These do not come out of simultaneously existing stellar constellations, they come from the constellations existing prior to birth.

Thus, if we speak of the animal kingdom, we cannot speak of the simultaneousness of the causes in the physical and super-physical, but we must then speak of past super-physical causes passing over to the present effects in the physical.

Animal Kingdom: Past super-physical causes to present effects.

And here, too, we enter again the concept of time. We must, if I may use a trivial expression, go for a walk in time. If we wish to seek the causes of something occurring in the physical world, we go for a walk in this world; we do not need to go outside the physical world. If we wish to seek the causes of something which is really in the living plant kingdom, then we must go quite far away. We must seek in the ether world. And only there where the ether world comes to an end, where—speaking in terms of a fairy tale—the world is fenced, is boarded in, there only do we find the causes of plant growth.

We may go about there as much as we wish, yet we shall not find the cause of the faculty of sensation or movement. We must begin to go for a walk in time, we must tread there the path of time in reverse order. We must leave space and go for a walk in time.

You will note that we can place the human physical body in its lifelessness alongside lifeless outer nature in respect of causation; we can place the human ether body in its life and its expansion after death into the ether spaces alongside the ether life of the plant, which also comes hither out of the reaches of the ether, but, indeed, out of the simultaneous constellations of the super-physical, of the super-earthly. And we are able to place the human astral organism alongside of that which exists outside in the animal nature.

And we then advance from the mineral, to the plant, to the animal kingdom, coming finally to the real human kingdom. You will say: “Well, we have already considered that from the beginning.” Yes, indeed, but not altogether. We have, in the first place, considered the human kingdom in so far as the human being has a physical body; then, in so far as he has an ether body, and then, in so far as he has an astral body. But just note that he would be a crystal—a complicated one, to be sure, but a crystal, nevertheless—if he had only his physical body. If he were to have merely his ether body in addition, he would then be a plant, a beautiful plant perhaps, nevertheless, just a plant. If, again, the human being had in addition an astral body, he would go about on all fours, perhaps have horns and other similar animal characteristics—in short, he would be just an animal. The human being is none of these. The form which he has as an erect walking being he has by virtue of his possessing an ego organism besides the physical, etheric, and astral organisms. And only this being, who also has an ego organism, can we designate as man, as belonging to the human kingdom.

Let us now once more consider what we have already observed. If we wish to seek the causes of plant nature, we must then go out into the reaches of the ether realm, but we are still able to remain in space; only, as has been remarked, space in that case becomes somewhat hypothetical, for we must even resort to the fairy-tale concept, we must go “where the world is boarded up.” It is, however, really a fact that even modern human beings who think in accord with purely natural scientific research are coming to the view that we can actually speak of something like that expressed in the fairy tale “where the world is boarded in.” It is, naturally, a trivial, clumsy expression. But we need only recall how childishly human beings think: There is the sun. It sends forth its rays, sends them farther and farther away. They become, it is true, weaker and weaker. The light goes on and on and on, it goes further and further away, into the endless.

I have explained long ago to those who have already for years heard my lectures that it is nonsense to imagine that the light goes out into the endless. I have always said that the outspreading of light is dependent on its elasticity. If we take a rubber ball and depress it, we can do this only up to a certain point, it then snaps back again. That is to say, the elasticity of the ball has its limits; then the depressed surface springs back into place. This I have said is also true of light. It does not go out into the limitless, but, when a certain limit is reached, it returns.

This fact, that light does not expand out into the boundless, but only to a certain limit and then comes back, has found an advocate, for example, in England in the physicist Sir Oliver Lodge. So it can be seen that today physical science has already come to advocate what is given through spiritual science, and physical science will eventually accept, in all particulars, what is stated by spiritual science.

And thus it is, indeed, possible to speak also of the fact that there outside, if we think sufficiently far out into space, we must allow our thoughts to return and not permit ourselves simply to postulate endless space, which is fantastic—indeed, a fantasy we cannot imagine. Perhaps there may be some among you who will remember that in the description of the course of my life I said how very deep an impression was made on me when, in my study of modern synthetic geometry, I was led to the concept that a straight line may not be considered as having a limitless extension, a never ending extension, but that such a line extending in one direction actually returns from the other. Geometry expresses it somewhat as follows: The point at infinity to the right of a fixed point is the same as the infinitely distant point to the left. It is possible to calculate this. This is not merely analogous to the fact that when we have a circle and start here by following the circumference we return to the same point again, or that, if a semicircle is infinite it is a straight line. That is not the case. That would be an analogy to which those who can think with exactness do not attribute any value. What made an impression on me was not this trivial analogy, but the actual proof in accordance with strict calculation, that the infinitely distant point on the left is the same as the infinitely distant point on the right, and that actually if someone begins to run from here along a straight line continually he will not run to a limitless infinity, but that, if he but continue to run for the proper length of time, he will eventually come toward us again from the opposite direction. This appears grotesque to all physical thought. The moment physical thinking is laid aside, this is actually a reality, because the universe is not endless, but is limited in as far as the physical universe is concerned. Thus, it may be said that we reach the limits of the etheric when we speak of the vegetative and of what is etheric in the human being. But we must go outside of everything that exists in space when we wish to explain the animal and the astral nature in man. There we must go walking in time; there we must go beyond simultaneousness; there we must advance in time.

When we enter time, we cross the boundary of the physical in a twofold way. In describing the animal, we must already proceed in time. We must, however, not continue this mode of thinking abstractly, but continue it in a concrete way. Pay attention for a moment and see how this can be continued concretely.

Human beings think, do they not? that when the sun sends forth its light, this continues on its path endlessly. Sir Oliver Lodge shows, however, that we have already forsaken this mode of thinking about the matter and, instead, that we know that light comes to a boundary and then returns again. The sun receives back its light from all sides, although in another form, in a transformed condition. The sun receives back the light. Let us now employ this mode of thinking on what we have just been considering. We stand, at the outset, in space. Earth-space remains within it. We stride out into the universe. That is not yet enough for us: we stride out into time. Now some one could say: “Very well, we now stride on ever further and further.” No, not at all! We now return again. We must continue this mode of thinking. We return again. We come back again in the same way as we do when we march forth into space, going ever further, reaching finally the boundary, and then return. So here also do we return. That is to say, if we have sought the past super-physical causes in the reaches of time, we must return again into the physical.

What does that mean? It means, we must again descend out of time, out of time descend again upon the earth. If we wish, thus, to seek the causes of the human being, then we must seek them again upon earth. Now we have marched back in time. If, by marching back in time, we come again upon the earth, then of course we come into a previous human life. With the animal, we stride further; it dissipates in regard to time just as our ether body dissipates right out to the boundary of the cosmos. The human being does not dissipate himself out there, for when we retract his path in time we come back to the earth into his previous life. Thus, we must say for the human being: From past physical causes to present effects in the physical.

Mineral Kingdom: Simultaneousness of causes in the physical.

Plant Kingdom: Simultaneousness of the causes in the physical and super-physical.

Animal Kingdom: Past super-physical causes of present effects.

Human Kingdom: Past physical causes of present effects in the physical.

You see, it has required effort today to familiarize ourselves with abstractions in a preparatory way. But that, my dear friends, was necessary. It was necessary, because I wished to show you that there is also a logic for those spheres which we must consider to be the spiritual. Only, this logic does not agree with the clumsy logic which is deduced merely from physical phenomena, and in which human beings are accustomed entirely and only to believe.

If we proceed in a purely logical way and investigate the series of causes, then, in the mere train of thought, we reach the past earth lives. And it is necessary to call attention to the fact that also the mode of thinking itself must become different from the usual mode, if we wish to comprehend the spiritual.

Human beings believe that what reveals itself from the spiritual world cannot be comprehended. It can be comprehended, but we must broaden our logic. It is, indeed, also necessary, if we wish to comprehend a musical or any other work of art, that we bear in ourselves the conditions which meet the matter halfway. If we do not possess these conditions, then we understand nothing concerning them. Then the music passes us by as a noise. Or we may see in some work of art nothing but an incomprehensible shape. Thus, we must also meet what is communicated from the spirit world with a mode of thought commensurate with this world. This, however, becomes evident in mere logical thinking. By investigating the various natures of the causes, we reach, indeed, the possibility of understanding the past earth lives also in logical sequence.

Now there remains the important question, which begins there where we observe the corpse. It has become lifeless. Lifeless nature exists outside in its crystal forms, in its varied shapes. The important question now confronts us: What is the relationship of lifeless nature to the corpse of the human being?

Perhaps you will see, my dear friends, that something is being contributed to a meaning which lies in the direction of the answer to this question, if you take hold of the matter in its second step, if you say: When I behold the plant world surrounding me, then I realize that it carries in itself the forces coming from the reaches of the ether cosmos to which my ether body returns. There outside in the ether reaches, there above are the causative sources of the plants. Thither goes my ether body when it has served its purpose during my life. I go thither where plant life gushes forth from the ether reaches. I go thither—that is, I am related to it. Indeed, I can say: Something exists there above me; my ether body ascends to it; the verduring, sprouting, up-springing plant world comes thither from it. But there is a difference. I give up my ether body; the plants receive the ether in order to grow. They receive the ether in order to live. I yield up the ether body after death. I yield it up as something remaining over. The plants, however, receive this ether body as something that gives them life. They have their beginning in that region which I reach at my end. The plant beginning unites with the human ether body's ending.

May it perhaps be that in relation to the mineral, to the crystals of the most manifold forms, I can ask the following question: Is that which I leave behind as physical corpse, as an end of myself, perhaps also a beginning of the mineral? Do beginning and end perhaps meet?

With this question in mind we intend to close today, my dear friends, and to begin tomorrow, in order to enter thoroughly into the question of human destiny, of so-called karma. Thus, in the next lecture, I shall continue to speak about karma. You will then no longer have to find your way through such a thicket of abstractions, but you will also understand that this was quite necessary for a certain development of thought.

It has often been explained that it is not as easy to investigate and describe the realm of the occult as is commonly thought. If one wishes to proceed conscientiously in this domain, one will feel it necessary to make repeatedly fresh investigations into important chapters of spiritual research. In recent months it has been my task, among many other things, to make new investigations into a subject of which we have often spoken here. New aspects emerge as a result of such investigations.

Today we shall deal again with the life between death and rebirth, although it can only be done in outline. This does not mean that what has previously been said has to be changed in any way. Precisely in connection with this chapter this is not the case, but in the study of super-sensible facts we should always consider them from as many points of view as possible. So today we will consider from a universal standpoint much of what has been presented in my books Theosophy or Occult Science more from the aspect of immediate human experience. The facts are the same, but we should not imagine that we are fully conversant with them when they have been described from one point of view only. Occult facts are such that we must move around them, so to speak, and examine them from every point of view. In regard to spiritual science the mistake is all too common that judgments are passed by people who may have heard a few statements about a subject without having had the patience to allow what can be said from other aspects to work upon them. Yet the truths of spiritual research can be understood by sound common sense, as was pointed out in yesterday's public lecture.

Today we shall not pay so much attention to the stage after death where the life in kamaloca begins, but rather consider the point at the end of kamaloca when life in the spiritual proper begins. This period lasts until the soul descends into a new incarnation and re-enters earthly life.

Something can be communicated about these matters because, as you know, clairvoyant vision brings one into the same realm in which a human being dwells between death and rebirth. In initiation one experiences, although in a different way, what takes place between death and rebirth. This accounts for the fact that one can communicate something about this realm.

To being with, I wish to mention two fundamental points of clairvoyant perception that also will help in our understanding of life after death. Attention has often been drawn to the great difference between life in the super-sensible world and life in the physical, material world. For instance, the process of knowledge is totally different in the super-sensible world from what it is on earth. In the physical world objects present themselves to our senses by making impressions of color and light upon our eyes, audible impressions upon our ears and other impressions upon other sense organs. To perceive objects we must move about in the world. To perceive an object at a distance, we must go towards it. Briefly, in the sense world we must move about to perceive things. The opposite holds true for super-sensible perceptions. The quieter the soul, the more everything in the way of inner movement is excluded, the less we strive to draw a thing towards us, the longer we are capable of waiting, the more surely will the perception come and the truer will be the experience we gain from it. In the super-sensible world we must allow things to approach us. That is an essential point. We must develop inner silence. Then things will come to us.

The second point I wish to make is this. The way in which the super-sensible world confronts us depends on what we bring with us from the ordinary sense world. This is important. It may give rise to considerable soul difficulties in the super-sensible world. For instance, it may be exceedingly painful to realize in the super-sensible world that we loved a person less than we ought to have done, less then he deserved to be loved by us. This fact stands before the spiritual gaze of one who has entered the super-sensible world with far greater intensity than could ever be the case in the physical world. In addition, something else may cause great pain to one with clairvoyant consciousness. None of the forces that we are able to draw from the super-sensible world can in any way change or improve a relationship of soul in the physical that we recognize as not having been right. It cannot be made good by forces drawn from the spiritual world. This experience is infinitely more painful than anything we may experience in the physical world. It gives rise to a feeling of powerlessness towards the necessity of karma that can be lived out only in the physical world. These two factors confront the pupil of occult science after only a little progress. They appear immediately in the life between death and rebirth. Suppose that shortly after death we meet a person who died before us. We encounter him, and we feel the total relationships that we had with him here on earth. We are together with the one who died before, at the same time or after us, and we feel that that is how we stood with him in life. That was our relationship to him. But whereas in the physical world when we realize that we have done an injustice to someone in feeling or in deed, we are able to make the necessary adjustment, we are not able to do so, directly, in the life after death. Clear insight into the nature of the relationship is there, but in spite of the full awareness that it ought to be different, we are incapable of changing anything. To begin with, things must remain as they are. The depression caused by many a reproach is due to the fact that one is clearly aware of the way in which a relationship was not right but it must be left as it is. Yet one feels all the time that it ought to be different. This mood of soul should be transposed to the whole of life after death. After death we realize all the more strongly what we did wrongly during our life on earth but we are incapable of changing anything. Things must take their course, regardless. We look back on what we have done and we must experience wholly the consequences of our actions, knowing full well that nothing can be altered.

It is not only with relationships to other human beings, but with the whole of our soul configuration after death, which depends on a number of factors. To begin with, let me portray life after death in the form of Imaginations. If we take the words “Visions” or “Imaginations” in the sense in which I explained them yesterday, no misunderstanding will arise. Man perceives the physical world through his sense organs. After death he lives in a world of visions, but these visions are mirror-images of reality. Just as here in the physical world we do not immediately perceive the inner nature of the rose, but the external redness, so do we not have a direct perception of a departed friend or brother, but encounter a visionary image. We are enveloped in the cloud of our visions, so to speak, but we know quite clearly that we are together with the other being. It is a real relationship, in fact more real than a relationship between one person and another can be on earth.

In the first period after death we perceive a soul through the image. Also after the kamaloca period the visions that surround us, and that we experience, point back, for the most part, to what we experienced on earth. We know, for instance, that a dead friend is there outside us in the spiritual world. We perceive him through our visions. We feel entirely at one with him. We know exactly how we are related to him. What we chiefly perceive, however, is what happened between us on earth. This, to begin with, clothes itself in our vision. The chief thing is the aftermath of our earthly relationship, just as even after the kamaloca period we live in the consequences of our earthly existence. The cloud of visions that envelops us is entirely dependent on how we spent our earthly existence.

In the first period of kamaloca the soul is clothed, as in a cloud, by its Imaginations. At first the cloud is dark. When some time has elapsed after death, Imaginative vision gradually perceives that this cloud begins to light up as if irradiated by the rays of the morning sun. When Inspiration is added to Imaginative cognition we realize that we live, to begin with, in the cloud of our earthly experiences. We are enveloped by them. We are able to relate ourselves only to those who have died and with whom we were together on the earth, or to those still on earth capable of ascending with their consciousness into the spiritual world. What we have characterized for Imaginative cognition as the illumination of the cloud of our visions from one side by a glimmering light points to the approach of the hierarchies into our own being. We now begin to live into the realm of higher spirituality. Previously, we were only connected to the world we brought with us. Now the life of the higher hierarchies begin to shine towards us, to penetrate us. But in order to understand this process, we must gain some insight into the relationships of size perceived through imaginative cognition as the soul draws out of the physical body.

This actually happens as we pass through the gate of death. Our being expands and becomes larger and larger. This is not an easy concept but that is what actually happens. It is only on earth that we consider ourselves limited within the boundary of our skin. After death we expand into the infinite spaces, growing ever larger. When we have reached the end of the kamaloca period, we literally extend to the orbit of the moon around the earth. In the language of occultism we become Moon dwellers. Our being has expanded to such an extent that its outer boundary coincides with the circle described by the moon around the earth. Today I cannot go into the relative positions of the planets. An explanation of what does not apparently agree with orthodox astronomy can be found in the Düsseldorf lectures, Spiritual Hierarchies and Their Reflection in the Physical World: Zodiac, Planets, Cosmos.

Thus we grow farther out into cosmic space, into the whole planetary system, though first into what the occultist calls the Mercury sphere. That is to say, after the kamaloca period we become Mercury dwellers. We truly feel that we are inhabiting cosmic space. Just as during our physical existence we feel ourselves to be earth dwellers, so then we feel ourselves to be Mercury dwellers. I cannot describe the details now, but the following conscious experience is present. We are not now enclosed in such a small fraction of space as during our earthly existence but the wide sphere bounded by the orbit of Mercury is within our being. How we live through this period also depends upon how we have prepared ourselves on earth—on the forces we have imbibed on earth in order to grow into the right or wrong relationship to the Mercury sphere.

In order to understand these facts we can compare two or more people by means of occult research but we will take two. For instance, let us consider a man who passed through the gate of death with an immoral attitude and one who passed through the gate of death with a moral attitude of soul. A considerable difference is perceptible and it becomes apparent when we consider the relationship of one person to another after death. For the man with a moral attitude of soul, the pictures are present, enveloping the soul and he can have a certain degree of communion everywhere with other human beings. This is due to his moral attitude. A man with an immoral attitude of soul becomes a kind of hermit in the spiritual world. For example, he knows that another human being is also in the spiritual world. He knows that he is together with him but he is unable to emerge from the prison of his cloud of Imaginations and approach him. Morality makes us into social beings in the spiritual world, into beings who can have contact with others. Lack of morality makes us into hermits in the spiritual world and transports us into solitude. This is an important causal connection between death and rebirth.

This is true also of the further course of events. At a later period, after having passed through the Mercury sphere, which in the occult we call the Venus sphere, we feel ourselves as Venus dwellers. There between Mercury and Venus, where our cloud of visions is irradiated from without, the Beings of the higher hierarchies are able to approach the human being. Now again it depends on whether we have prepared ourselves in the right manner to be received as social spirits into the ranks of the hierarchies and to have communion with them, or whether we are compelled to pass them by as hermits. Whether we are social or lonely spirits depends upon still another factor. Whereas in the previous sphere was can be sociable only if this has been prepared on earth as a result of morality, in the Venus sphere the power that leads us into community, into a kind of social life, is due to our religious attitude on earth. We most certainly condemn ourselves to become hermits in the Venus sphere if we have failed to develop religious feelings during earthly life, feelings of union with the Infinite, with the Divine. Occult investigation observes that as a result of an atheistic tendency in the soul, of rejecting the connection of our finite with our infinite nature, the human being locks himself up within his own prison. It is a fact that the adherents of the Monistic Union, with its creed that does not promote a truly religious attitude, are preparing themselves for a condition in which they will no longer we able to form any Monistic Union, but will be relegated each to his own separate prison!

This is not meant to be a principle on which to base judgments. It is a fact that presents itself to occult observation as the consequence of a religious or irreligious attitude of soul during earthly life. Many different religions have been established on the earth in the course of evolution, all of them emanating essentially from a common source. Their founders have had to reckon with the temperament of the different peoples, with the climate and with other factors to which the religions had to be adjusted. It is therefore in the nature of things that souls did not come into this Venus sphere with a common religious consciousness, but with one born of their particular creed.

Definite feelings for the spiritual that are colored by this or that religious creed bring it about that in the Venus sphere a man has community only with those of like feelings who shared the same creed during earthly life. In the Venus sphere individuals are separated according to their particular creeds. On the earth they have hitherto been divided into races according to external characteristics. Although the configuration of groups in the Venus sphere corresponds in general to the groupings of people here on earth because racial connections are related to religious creeds, the groupings do not quite correspond because there they are brought together according to their understanding of a particular creed. As a result of experience connected with a particular creed, souls enclose themselves within certain boundaries. In the Mercury sphere a man has, above all, understanding for those with whom he was connected on earth. If he had a moral attitude of soul, he will have real intercourse in the Mercury sphere with those to whom he was related during his earthly life. In the Venus sphere he is taken up into one of the great religious communities to which he belonged during his earthly existence by virtue of his constitution of soul.

The next sphere is the Sun sphere in which we feel ourselves as Sun dwellers for a definite period between death and rebirth. During this period we learn to know the nature of the Sun, which is quite other than astronomy describes. Here again it is a question of living rightly into the Sun sphere. We now have the outstanding experience, and it arises in the soul like an elemental power, that all differentiations between human souls must cease. In the Mercury sphere we are more or less limited to the circle of those with whom we were related on earth. In the Venus sphere we feel at home with those who had similar religious experiences to ours on earth and we still find satisfaction only among these communities. But the soul is conscious of deep loneliness in the Sun sphere if it has no understanding for the souls entering this sphere, as is the case with Felix Balde, for instance. Now in ancient times conditions were such that in the Venus sphere souls were to be found in the provinces of the several religions, finding and giving understanding in them. Because all religions have sprung from a common source, when the human being entered the Sun sphere he had in him so much of the old common inheritance that he could come near to all the other souls in the Sun sphere and be together with them, to understand them, to be a social spirit among them.

In these more ancient periods of evolution souls could not do much of themselves to satisfy the longing that arose there. Because without human intervention a common human nucleus was present in mankind, it was possible for souls to have intercourse with others belonging to different creeds. In ancient Brahmanism, in the Chinese and other religions of the earth, there was so much of the common kernel of religion that souls in the Sun sphere found themselves in that primal home, the source of all religious life. This changed in the middle period of the earth. Connection with the primal source of the religions was lost and can only be found again through occult knowledge. So, in the present cycle of evolution man also must prepare himself for entering the Sun sphere while still on earth because community does not arise there of itself. This is also an aspect of the significance of the Mystery of Golgotha, of Christianity. Because of it human beings in the present cycle of evolution can so prepare themselves on earth that universal community is achieved in the Sun sphere. For this purpose the Sun Spirit, the Christ, had to come down to earth. Since His coming, it has been possible for souls on the earth to find the way to universal community in the Sun sphere between death and rebirth.

Much could be added in support of the universality that is born of the Christ Mystery when it is rightly understood. Much has been said in the course of years, but the Christ Mystery can ever and again be illuminated from new aspects. It is often said that special emphasis of the Christ Mystery creates prejudices against other creeds, and that is advanced because in our Anthroposophical Movement in Central Europe special emphasis has been laid on it. Such a reproach is quite unintelligible. The true meaning of the Christ Mystery has only been discovered from the occult aspect in modern times. If a Buddhist were to say, “You place Christianity above Buddhism because you attribute a special position to the Christ that is not indicated in my sacred books, and you are therefore prejudiced against Buddhism,” that would be as sensible as if the Buddhist were to claim that the Copernican view of the universe cannot be accepted because it, too, is not contained in his sacred writings. The fact that things are discovered at a later date has nothing to do with the equal justification of religious beliefs.

The Mystery of Golgotha is such that it cannot be regarded as a special privilege. It is a spiritual-scientific fact that can be acknowledged by every religious system just as the Copernican system can. It is not a question of justifying some creed that up until now has failed to understand the Mystery of Golgotha, but rather is it a question of grasping the spiritual-scientific fact of Golgotha. If this is unintelligible, it is even more so to speak about an abstract comparison of all creeds and to say that one ought to accept an abstract similarity among them. The different creeds should not be compared with what Christianity has become as a creed, but with the essence that is contained in Christianity itself.

Take the Hindu creed. Nobody is received into this creed who is not a Hindu. It is connected with a people, and this is true of most ancient creeds. Buddhism has broken through this restriction, yet if rightly understood, it too applies to a particular community. But now let us consider the external facts. If in Europe we were to have a creed similar, let us say, to the Hindu creed, we should be obliged to swear allegiance to the ancient god, Wotan. Wotan was a national god, a god connected with a definite racial stock. But what has in fact happened in the West? It is not a national god that has been accepted, but, inasmuch as his external lie is concerned, an alien personality. Jesus of Nazareth has been accepted from outside. Whereas the other creeds essentially have something egoistical about them in the religious sense and do not wish to break through their boundaries, the West has been singled out by the fact that it has suppressed its egoistical religious system—for example, the ancient Wotan religion—and for the sake of its inner substance has accepted an impulse that did not grow out of its own flesh and blood. Insofar as the West is concerned, Christianity is not the egoistical creed that the others were for the different peoples. This is a factor of considerable importance that is also borne out by external happenings. It makes for the universality of Christianity in yet another respect if Christianity truly places the Mystery of Golgotha at the center of the evolution of humanity.

Christianity has not yet made great progress in its development because even now two aspects have still not been clearly distinguished. They will only be distinguished slowly and by degrees. Who, in the true sense of the Mystery of Golgotha, is a Christian? He is one who knows that something real happened in the Mystery of Golgotha, that the Sun Spirit lived in the Christ, that Christ poured His Being over the earth, that Christ died for all men. Although Paul declared that Christ died not only for the Jews but also for the heathen, these words even today are still little understood. Not until it is realized that Christ fulfilled the Deed of Golgotha for all human beings will Christianity be understood. For the real power that flowed from Golgotha is one thing, and the understanding of it is another. Knowledge of who the Christ really is should be striven for, but since the Mystery of Golgotha our attitude to every man can only be expressed as follows. Whatever your creed may be, Christ also died for you, and his significance for you is the same as for every other human being.

A true understanding of the Mystery of Golgotha leads to the attitude that we ask ourselves about each person we meet, “How much has he in him of real Christianity, irrespective of his particular beliefs?” Because man must increasingly acquire consciousness of what is real in him to know something of the Mystery of Christ is naturally a lofty ideal. This will become more widespread as time goes on, and to it will belong the need to understand the Mystery of Golgotha. But this is different from the concept that one may have of the Mystery of Golgotha, of its universality that holds good for all human beings. Here the essential thing is for the soul to feel that this makes us into social beings in the Sun sphere. If we feel enclosed in some creed, we become hermits there. We are social beings in the Sun sphere if we understand the universality of the Mystery of Golgotha. Then we can find a relation to every being who draws near to us in the Sun sphere. As a result of the insight into the Mystery of Golgotha that we acquire during earthly life within our cycle of evolution, we become beings able to move freely in the Sun sphere.

Of what should we be capable during this period between death and rebirth?

We come now to a fact that is exceedingly important for modern occultism. Those human beings who lived on earth before the Mystery of Golgotha—what I am now saying is essentially correct, though not in detail—found the Throne of Christ in the Sun sphere with the Christ upon it. They were able to recognize Him because the old legacy of the common source of all religions was still living in them. But the Christ Spirit came down from the Sun, and in the Mystery of Golgotha He flowed into the life of the earth. He left the Sun, and only the Akashic picture of the Christ is found in the Sun sphere between death and rebirth. The throne is not occupied by the real Christ. We must bring up from the earth the concept of our living connection with Christ in order that through the Akashic picture we have a living relationship with Him. Then it is possible for us to have the Christ also from the Sun sphere and for Him to stimulate all the forces in us that are necessary if we are to pass through the Sun sphere in the right way.

Our journey between death and rebirth progresses still further. From the earthly realm we have derived the power, through a moral and religious attitude of soul, to live, as it were, into the human beings with whom we were together on the earth, and then into the higher hierarchies. But this power gradually vanishes, becomes dimmer and dimmer, and what remains is essentially the power that we derive on the earth from the Mystery of Golgotha. In order that we may find our way in the Sun sphere a new Light-bearer appears there, a Being whom we must learn to know in his primal power. We bring with us from the earth an understanding of the Christ, but in order to develop a stage further so that we may proceed out into the universe from the Sun sphere to Mars, we need to recognize the second Throne that stands beside the Throne of Christ in the Sun. This is possible simply by virtue of the fact that we are human souls. From this other Throne we now learn to know the other Being who, together with the Christ, leads us onward. This other Being is Lucifer. We learn to know Lucifer, and through the powers that he is able to impart to us we make the further journey through the spheres of Mars, Jupiter and Saturn.

We expand ever further into cosmic space, but as we move out beyond the Saturn sphere our state of consciousness is changed. We enter into a kind of cosmic twilight. We cannot call it cosmic sleep, but a cosmic twilight. Now for the first time the powers of the whole cosmos can work in upon us. They work from all sides, and we receive them into our being. So after we have expanded into the spheres, there is a period between death and rebirth when the forces of the whole cosmos stream into our being from all sides, from the whole of the starry realms, as it were. Then we begin to draw together again, pass through the different spheres down to the Venus sphere, contact and become ever smaller until the time comes when we can again unite with an earthly human germ.

What kind of a being are we when we unite with this germ? We are the being we have described, but we have received into us the forces from the whole cosmos. What we receive during the outward journey depends on the extent to which we have prepared ourselves for it, and our karma is formed according to the way we have lived together with the human beings we have met during life on earth. The forces by means of which an adjustment takes place in a new earth life are built up as a result of having been together with those human beings after death. That we appear as a human being, that we are inwardly able to have karma imbued with cosmic forces, depends on the fact that we received forces from the whole cosmos during a certain period between death and a new birth. At birth a being who has contracted to the minutest dimensions, but has drawn into itself the forces of the wide expanse of the whole cosmos unites itself with the physical human germ. We bear the whole cosmos within us when we incarnate again on earth. It may be said that we bear this cosmos within us in the way in which it can unite with the attitude that we, in accordance with our earlier earth existence, had brought with us in our souls on the outward journey when we were expanding into the spheres.

A twofold adaptation has to take place. We adapt to the whole cosmos and to our former karma. The fact that there is also an adaptation to former karma that must be harmonized in the cosmos came to me in an extraordinary way during the investigations of the last few months in connection with individual cases. I say, expressly, in individual cases because I do not wish to state thereby a general law. When a person passes through the gate of death he dies under a certain constellation of stars. This constellation is significant for his further life of soul because it remains there as an imprint. In his soul there remains the endeavor to enter into this same constellation at a new birth, to do justice once again to the forces received at the moment of death. It is an interesting point that if one works out the constellation at death and compares it with the constellation of the later birth, one finds that it coincides to a high degree with the constellation at the former death. It must be remembered that the person is born at another spot on the earth that corresponds with this constellation. In fact, he is adapted to the cosmos, members himself into the cosmos, and thus a balance is established in the soul between the individual and the cosmic life.

Kant once said very beautifully that there were two things that especially uplifted him—the starry heavens above him and the moral law within him. This is a beautiful expression in that it is confirmed by occultism. Both are the same—the starry heavens above us and what we bear as moral law within us. For as we grow out into cosmic space between death and a new birth, we take the starry heavens into ourselves, and then in the soul we bear as our moral attitude a mirror image of the starry heavens. Here we touch upon one of the points where anthroposophy can only develop into a feeling for the moral-universal. What appears to be theory is immediately transformed into moral impulses of the soul. Here the human being feels full responsibility towards his own being, for he realizes that between death and a new birth the whole cosmos worked into his being, and he gathered together what he derived from the cosmos. He is responsible to the whole cosmos, for he actually bears the whole of the cosmos within him.

An attempt has been made to express this feeling in a passage of The Soul's Probation, in the monologue of Capesius, where it is said, “In your thinking world-thoughts are weaving . . .” Attention is drawn to the significance for the soul when it feels that it is man's sacred duty to bring forth the forces that one has gathered out of the cosmos, and it is the greatest sin to allow these forces to lie fallow.

Concrete investigations showed that we take the whole cosmos into our being and bring it forth again in our earthly existence. Of the forces that man carries with him, only a few have their origin on the earth. We study man in connection with the forces that work in the physical, etheric and astral bodies, and in the ego. Of course, the forces that play into our physical body come to us from the earth, but we cannot draw directly out of the earth the forces we need for the etheric body. These forces can only approach us between death and rebirth during the period we are expanding into the planetary spheres. If one takes an immoral attitude of soul into these spheres, one will not be able to attract the right forces during the time between death and a new rebirth. A man who has not developed religious impulses cannot attract the right forces in the Venus sphere, and so the forces that are needed in the etheric may be stultified. Here we see the karmic connection that exists between later and earlier lives. This indicates how the knowledge that we obtain through occultism may become impulses in our life of soul and how the awareness of what we are can lead us to rise to an ever more spiritual life.

What was prepared for by the Mystery of Golgotha is necessary in our present cycle of evolution so that man may live in the right way into the Sun sphere between death and a new birth. Spiritual science has to achieve that the human being shall be in a position to grow out even beyond the Sun sphere with the universal-human, spiritually social consciousness that is needed there. Insofar as the Sun sphere itself is concerned, the connection that is experienced with the Mystery of Golgotha suffices. But in order to carry a feeling and understanding of the human-universal beyond the Sun sphere, we must be able to grasp, in the anthroposophical sense, the relation of the several religions to one another. We must grow beyond a narrowly circumscribed creed with its particular shades of feeling and understand every soul, irrespective of its belief. Above all, one thing connected with the Christ impulse is fulfilled between death and rebirth. It is contained in the words, “Where two or three are gathered together in my Name, there am I in the midst of them.” The gathering of two or three is not connected by Christ with this or that belief. The possibility of Him being among them is provided inasmuch as they are united in His Name.

What has been cultivated for years, through the performances of the Mystery Plays, and especially the last (The Guardian of the Threshold), should provide a spiritual-scientific understanding for what is essential in our epoch. On the one hand, we have to acquire a relationship to the Christ impulse, on the other, to the Powers that stand in opposition to Him—the impulses of Lucifer and Ahriman. We must realize that as soon as we emerge from Maya, we have to deal with Powers who unfold forces in the cosmos. The time is drawing ever nearer in the evolution of humanity when we must learn to discern the essential being rather than the teaching. This is nowhere so apparent as in connection with the Mystery of Golgotha. The Being is essential, not the mere content of the words.

I should like the following to be put quite exactly to the test. In fact, it is easiest to deal with people who put to the test what is said out of occult sources. There is nothing similar in any of the other creeds to the depths that are revealed through the Mystery of Golgotha.

A particular prejudice still prevails today. People speak as if things should happen in the world as they do in a school, as if everything depended on the World Teacher. But the Christ is not a World Teacher but a World Doer, One Who has fulfilled the Mystery of Golgotha, and Whose Being should be recognized. That is the point. How little it is a question of the mere words, of the mere doctrinal content, we learn from the beautiful words uttered by the Christ, “Ye are Gods!” (John 10:34). We learn this also from the fact that He indicated repeatedly that man attains the highest when he realizes the divine in his own nature. These words of the Christ resound into the world, “Be conscious that you are like the Gods!” One can say that that is a great teaching!

The same teaching, however, resounds from other sources. In the Bible, where the beginning of Earth evolution is described, Lucifer says, “Ye shall be as Gods!” The same doctrinal content is uttered by Lucifer and by the Christ, “Ye shall be as Gods!” but the two utterances mean the opposite for man. Indeed, shattering calls sound forth in these words uttered at one time by the Tempter and at another by Him Who is the Redeemer, the Savior and the Restorer of the being of man.

Between death and rebirth everything depends upon knowledge of the Being. In the Sun sphere the greatest danger is to take Lucifer for the Christ because both use the same language, as it were, give the same teaching, and from them both the same words resound forth. Everything depends on the Being. The fact that this Being or that Being is speaking—that is the point, not the doctrinal content because it is the real forces pulsing through the world that matter. In the higher worlds, and above all in what plays into the earthly spheres, we only understand the words aright when we know from which Being they proceed. We can never recognize the rank of a Being merely by the word, but only by knowledge of the whole connection in which a Being stands. The example of the words that men are like the Gods is an absolute confirmation of this.

These are significant facts of evolution. They are voiced not on account of their content—and in this case, too, not so much on this account—but on account of the spirit they carry, so that there may arise in souls feelings that ought to be the outcome of such words. If the feelings remain with those who have absorbed such truths, even if the actual words are forgotten, not so much is lost, after all. Let us take the more radical case. Suppose that there were someone among us who would forget everything that had just been said, but would only retain the feeling that can flow from such words. Such a person would, nevertheless, in an anthroposophical sense, receive enough of what is meant by them.

After all, we have to make use of words, and words sometimes appear theoretical. We must learn to look through the words to the essence and receive this into the soul. If anthroposophy is grasped in its essence, the world will learn to understand many things, particularly in connection with the evolution of humanity. Here I want to quote two examples that are connected outwardly, rather than inwardly, with my recent occult investigations. They astonished me because they showed how a truth which was established occultly corresponds to what has come into the world as a result of inspired men and can be rediscovered in what exists already in the world.

I have occupied myself a great deal with Homer. Lately the fact that nothing can be changed after death, that relationships remain the same, came vividly before my soul. For example, if in life one was in some way related to a person and did not love him, this cannot be changed. If, bearing this in mind, one now reads the passages in Homer where he describes the world beyond as a place where life becomes unchangeable, one begins to understand the depth of these words about the region where things are no longer subject to change. It is a wonderful experience to compare one's own knowledge with what was expressed as significant occult truth by the “blind Homer,” the seer, in this epic!

Another fact astounded me, and though I strongly resisted it because it seemed incredible, I found it impossible to do so. Many of you will know the Medici Tombs by Michelangelo in Florence, with the statues of Giuliano and Lorenzo de Medici and four allegorical figures. The artistic element in these figures is usually overlooked. They are viewed as barren allegories. Now these figures with one exception, were not quite finished, and yet they do not give the impression of being merely allegorical. In the guide books we are told that the statue of Giuliano stands on one side and that of Lorenzo on the other. Actually, they have been reversed. The statue said to represent Lorenzo is that of Giuliano, and that of Giuliano is the statue of Lorenzo. This is correct, but in almost every history of art manual and in Baedecker, the facts are wrongly given. The descriptions would certainly not tally and apparently the statues were once reversed. They no longer stand where Michelangelo had placed them originally. But I want to speak mainly about the four allegorical figures. At the foot of one of the Medici statues we have the figures of “Night” and “Day;” at the foot of the other, “Dawn” and “Dusk.”

As I have said, to begin with I resisted what I am now going to say about them. Let us start with the figures of “Night.” Suppose one immerses oneself in everything one sees, in every gesture (books comment rather nonsensically that this is a gesture that a sleeping person cannot possibly adopt.) If, having studied every gesture, every movement of the limbs, one asks oneself how an artist would have to portray the human figure if he wished to convey the greatest possible activity of the etheric body in sleep, then he would have to do it out of his artistic instincts exactly as Michelangelo did it in his figure. The figure of “Night” corresponds with the posture of the etheric body. I am not suggesting that Michelangelo was conscious of this. He simply did it.

Now let us look at the figure of “Day.” This is no barren allegory. Picture the lower members of the human being more passive, and the ego predominantly active. We have this expressed in the figure of “Day.” If we were now to express in the posture the action of the astral body working freely when the other members are reduced to inactivity, then we should find this in the so-called allegory of “Dawn.” And if sought to express the conditions where the physical body is not altogether falling to pieces, but becomes limp as a result of the withdrawal of the ego and astral body, this is wonderfully portrayed in the figure of “Dusk.” In these figures we have living portrayals of the four sheaths of man. We can readily understand the once widespread legend about the figure “Night.” It was said that when Michelangelo was alone with this figure it became alive, rose up and walked about. This is understandable if one knows that it has the posture of the etheric or life body, and that in such a position the etheric body can be fully active. If this is perceived, then indeed the figure appears to rise up, and one knows that it could walk about were it not carved out of marble. If the etheric body only were really active there, then nothing would prevent it from moving about.

Many secrets are contained in the works of men and much will become intelligible for the first time when these things are studied with sharpened occult perception. Whether, however, we understand a work of art well or not so well, is not connected with the universal-human. What matters is something quite else. If our eyes are sharpened in this way we begin to understand the soul of another human being, not through occult perception, which, after all, cannot help seeing into the spiritual world, but through a perception quickened by spiritual science. Spiritual science grasped by sound human reason develops knowledge in us of what we meet in life, and, above all, of the souls of our fellow men. We shall attempt to understand every human soul.

This understanding, however, is meant in quite a different way from the usual. Unfortunately, in life love is all too often entirely egotistical. Usually a man loves what he is particularly attracted to because of some circumstance or other. For the rest, he contents himself with universal love, a general love for humanity. But what is this? We should be able to understand every human soul. We will not find excellence everywhere, but no harm is done for actually one can do no greater injury to some souls than by pouring blind love and adulation over them.

We shall speak further on this subject in the lecture the day after tomorrow.