The Rudolf Steiner Archive

Mr. Pea: What do the comets that appear from time to time mean? And how does the zodiac differ from the other stars?

Dr. Steiner: This question will lead us a little into the understanding of astronomy. You are attending lectures on astronomy, and it will be very helpful if we can discuss this question from a certain point of view.

When we look at the starry sky, we have the moon as the largest star and also the one closest to us. The moon therefore also has the most noticeable influence on the people of the earth. And you have certainly already heard how the moon stimulates the imagination of people. That is something that everyone knows. But I have told you about other influences of the moon, which it also has on the reproduction of beings and so on. Then we see other heavenly bodies that behave in a similar way to the moon. The moon moves - you can see it move - and the other stars that are similar to it also move. We call these stars, which also move, planets.

Now it also appears that the sun moves. In reality it does move; but in relation to our Earth it does not move. It always remains at about the same distance and does not describe a circle around the Earth either. The sun is therefore referred to as a fixed star. And so the other stars, except for those that clearly change their position, are fixed stars.

If you look at the starry sky, you will see roughly the same view that the starry sky reveals every night – especially on nights when there is moonlight. But there are changes in the starry sky. Especially in certain weeks during the summer, you can see how one star after another – seemingly – moves quickly and then disappears: shooting stars. Such shooting stars can be seen in the sky at other times as well, but they are especially visible in certain summer weeks, when crowds of such small stars light up, quickly move across the sky and then disappear.

But in addition to these, there are the stars that Mr. Erbsmehl mentioned in his question: the comets. These comets appear only more rarely; they also differ in terms of their shape from the other stars. They show a shape that looks something like this, for example: they have a kind of nucleus, and then they have a tail that they trail behind them. Sometimes they also look like they are trailing two such tails. When you look at the other stars that are moving, they have a movement that is relatively regular and you always know at what point in time these other stars appear; at another point in time they are below the earth and do not appear, while with these stars, the comets, you perceive: they come and go away again, without you really knowing where they actually go. So within the other stars they show, so to speak, irregular movements.

Now, these comets were always understood differently by people than the other stars, and in particular these comets played a major role for superstitious people. These superstitious people believed that when such a comet appears, it means misfortune.

This is not particularly surprising, because anything that does not behave in a regular way causes people to be amazed and astonished. It need not be taken so terribly seriously, because people also find that even with quite ordinary objects, which otherwise always behave differently, it means something when they behave differently. For example, if you drop a knife, it usually does not get stuck in the ground but falls smoothly. It means nothing because one is accustomed to it. But if the knife does get stuck in the ground, superstitious people think that means something. When the moon appears – people are used to that, it doesn't mean anything special to them. But when a star like that appears, which also has a special shape, then yes, that means something special! So you don't need to get upset about it when superstitious people associate things with something.

Above all, we must now look at the matter scientifically. And in that respect, the following is true: In not very ancient times, people were more guided by what they saw in the sky and described the Earth as being at the center of the world. I will just tell you how it was imagined. And that the Earth is surrounded by the Moon, Mercury, Venus, the Sun and so on, and that the whole starry sky, as you can see - every star rises and sets again - moves. So you can see the starry sky moving. If you stayed outside long enough, you would see how the so-called fixed stars apparently move across the sky. In the old days, people took it for granted because that's what they saw, and described it as they saw it.

Now, as you know, in the 15th and 16th centuries, Copernicus came along and said: No way! The Earth is not the center of the universe, but the Sun is the center, and Mercury, Venus, the Earth and so on move around the Sun. This meant that the Earth itself was made into a planet. A completely different world system, a completely different view of space emerged. And just like the Sun, the other fixed stars should now also be fixed. Their movement is therefore only an apparent one.

You see, gentlemen, the thing is this: I have already touched on this matter in answer to another question put by Mr. Burle, concerning the theory of relativity and whether there is any truth in these theories and in some of the others that have been put forward. For example, there was a theory put forward by a certain Tycho Brahe, who said: Yes, the sun stands still, but the earth also stands still, and so on. - So there have been other world systems; but we are looking at these two: the old one, which mainly goes back to Ptolemy, the Ptolemaic system, and then the Copernican system, which goes back to Copernicus. So these are two world systems. There is something right about each one. In particular, if you look at the facts very carefully, you cannot tell whether one or the other is right.

The thing is this, gentlemen: I told you at the time that there are people who claim that when I drive up from Villa Hansi to the Goetheanum in my car, for example, it is impossible to tell whether the car is driving or the Goetheanum is coming towards it! Well, it is certainly not possible to distinguish between the two by looking at them, but only by the fact that the car is worn out and needs petrol, whereas the Goetheanum does not. You can tell by looking at the inside. In the same way, when you enter Basel, you can tell whether Basel is coming out to meet you or you are going in because you are tiring. So you can only tell by looking at the inside.

From this it should be clear to you that every world system is actually such that it can be right from one side and wrong from the other. You cannot make an absolute decision. That is how it is! You really cannot decide in the case of a world system which is completely right and which is completely wrong. You will say: Yes, but the facts are calculated! Yes, you see, they are calculated, but the calculations that are made are never quite right! For example, if you calculate how fast a star is moving, you know that after a certain time it must be at a certain place in the sky. So you calculate where a star should be at a certain time, point the telescope in that direction, and now the star should be inside the telescope. Often it is not there, so you have to correct the formula again; and so it turns out that actually no calculation is completely correct. The situation in the world system is such that no calculation is completely correct! Where does that come from? Imagine you know a person quite well. Then you will say to yourself, if he promises you something, you can be absolutely sure of it. Suppose you know a person quite well; he has promised you that on May 20th at five o'clock in the afternoon he will be at such and such a place. You can also be there. You will be quite sure that he will be there because you know him. But now it may happen that he does not come! And so it is with the world system. If you look at small things, then you can say: You can safely rely on things happening as you know them. So if I heat a stove, it will spread heat throughout the room according to the laws of nature. It is not very likely that a fire will not produce heat in the room! But that stops, gentlemen, when the large-scale relationships in the universe begin. There, history is just as certain as it is for the individual human being, but also just as uncertain. So that everything you calculate always has a kink somewhere. And what causes the kink? The kink is not only caused by the fact that these solar systems do not depend on themselves alone. Suppose that on the way he came to you something particularly pleased the person in question. He was delayed. If these planetary systems were such that nothing could occur in them except what the sun, moon and stars do, then they could also be calculated; one would know exactly where a star is at a given time, to within a thousandth of a second, because calculations can be made very precisely. But, as I said, the calculations have a glitch. This is merely due to the fact that these systems are not allowed to be completely uninhibited in space, but comets now penetrate into it, passing through; and with these comets penetrating from space, space gives this planetary system something similar to what we get when we eat: The comet is a kind of nourishment for the planetary system! And the thing is this: when such a comet enters, there is always a slight change in the motion; and so one never arrives at a completely regular motion. The thing is this, gentlemen: the irregularity in the motion or in the rest of the entire planetary system comes from the comets.

Now the comets themselves. You see, people claim: Yes, a comet like that comes from so far away that you don't see it at first; when it comes close to the solar system, that's when you start to see it (it is drawn). So there you see it. Now it moves on; you still see it, then something else, and there it disappears. Now what do people say? People say: Well, that is above the earth, that can be seen; but then the comet goes across like that, becomes invisible and comes back again after a number of years. That is what people say.

If I draw the solar system for you, we have the sun; there are the planets. Now people imagine: the comet comes from far away, from outside the solar system, comes here into the area of the sun; and since you can no longer see it when it is down there, it is coming back again. So they imagine that the planets move in a short ellipse, but the comet in a huge long ellipse. And when it comes in and we have it above us, that you can look up, then it remains visible, otherwise it is invisible, and then comes back again. Halley's Comet, named after its discoverer, appears every seventy-six years.

Now, gentlemen, there is something in it, however, where spiritual science cannot go along with its observations: It is not at all true that the comet goes round like that! What is really true is that the comet is only just coming into being here, and there it separates, if I may say so, the cosmic matter together, there the cosmic matter collects; there it comes into being (pointing to the drawing), goes on like that, and here it disappears again, dissolves. This line (ellipse) here does not really exist. So you are dealing with a form that arises at a certain distance and disappears at a certain distance. Yes, but what is actually happening?

Well, you realize that it isn't true that the sun is standing still! It is stationary in relation to the Earth, but in relation to space it is moving at a tremendous speed. The entire planetary system is racing through space, moving forward. The sun is moving toward the constellation of Hercules. You might ask how we know that the sun is moving toward the constellation of Hercules? You know that when you walk down an alley and stand there, the trees that are in front seem further apart, and then they seem to get closer and closer. Isn't it true that when you look down an alley, the trees seem to get closer and closer; but if you now continue walking in that direction, it is as if these trees are moving apart. The space that you see between the two trees becomes larger and larger. Now imagine that if this is the constellation of Hercules, then the stars in the constellation of Hercules are at certain distances from each other. If our solar system is stationary, these distances should always remain the same. But if the sun moves with the other planets, the stars of Hercules must appear larger and larger, they must appear to move apart. And they really do! For centuries it has been observed that the distances in the constellation of Hercules are getting larger and larger. This shows that the sun really is moving towards the constellation of Hercules. And just as one can calculate here, when measuring with a sighting instrument, how close we pass and how fast - if one walks faster, the distance increases more rapidly than for another - so one can also calculate how the sun passes. The calculations are always very precisely executed. So the entire planetary system with the sun races towards the constellation of Hercules.

But this rushing along is something that affects the planetary system just as it would if you were working. When you work, you lose some of your substance, and you have to replace it. And so it is that when the planetary system rushes through space, it constantly loses some of its substance. This must be replaced. The comets roam around collecting the substance, and it is captured again when the comet passes through the planetary system. In this way, the comets replace the unusable, excreted substance of the planetary system. But at the same time, these comets enter the planetary system and cause an irregularity in it, so that the movements cannot be calculated in reality.

This also shows you that if you go far enough, the matter in space comes to life! Such a planetary system is actually a living being; it must eat. And the comets are being eaten!

What are these comets mainly made of? These comets have as their most important substance that which is needed from the sky within the planetary system: they have carbon and nitrogen in them. Of course they also have hydrogen and so on. But these two substances are particularly important: carbon and nitrogen. We need the nitrogen in the air, it must always be renewed; we need the carbon because all plants need it. And so the Earth really draws its materials from space! They are always replaced.

But the matter goes further. You know that when you eat, you eat things that are still large on the plates; but you chop them up, you bite them. First of all, you cut them up. And you have to do that because if you were to swallow a whole goose, if that were possible, it would not do you any good! You have to chop it up. Likewise, you cannot swallow a whole calf's head; only snakes can do that, humans cannot. That has to be chopped up. Now, the planetary system does the same with its food. Such a comet can sometimes - not every one, but some can be swallowed whole, like a snake. But there are also comets that are chopped up when they come in. Then the comet disintegrates, as for example in August the meteor swarm disintegrates into lots of little stars that come down as shooting stars. Because these shooting stars are nothing but tiny pieces of comets rushing down. And so you not only see the way in which the world's food enters the solar system, but at the same time you see how this world's food is consumed by the earth. So in this way you can really see what significance the comets, which appear so irregularly, have for the earth.

Now, you see, the thing is this – you have to disregard all superstition –: on the whole, what is happening on Earth, the comet has its extraterrestrial influence, which can also be seen. It is indeed remarkable: you know that there are good and bad wine years; but the good wine years actually come from the fact that the earth has become hungry. Then it leaves its fertility more to the sun, and the sun, after all, causes the goodness of the wine. If the earth has a good wine year, then one can be almost certain that a comet will come soon after, because the earth was hungry again and needs nourishment for the other. Then come bad wine years. If a good wine year comes again, a comet comes afterwards. It depends on the state of the earth's substances, together with the way the comets appear and do not appear.

Now the question was raised as to how the zodiac differs from the other fixed stars.

It is not true that if you simply look out into the vastness of the universe, you will see countless stars. These stars appear to be arranged irregularly. But you can always distinguish groups, which are called constellations.

Now, what you see there is actually closer or further away from the moon. If you look at these stars, you can see the moon, right, going through the starry sky. But there are certain constellations that the moon always passes through; it does not pass through the others. So if you look at the constellation of Hercules, for example, the moon does not pass through it. But if you look at the constellation of Leo, the moon always passes through the constellation of Leo after a certain period of time. And so there are twelve constellations that are distinguished by the fact that they are, so to speak, the path that the moon takes, which the sun also takes. They are therefore actually the indicators of the path that the sun and the moon take across the sky. So you can say: the twelve constellations Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, they are the path of the moon; it always passes through them – not through the other constellations. So you can always say: At a certain time, when the moon is in the sky, it is either in front of a constellation or between two, but those constellations that belong to the zodiac.

Now, gentlemen, just consider that every star in the sky has an influence on the earth in general and on people in particular. Man is truly not only dependent on what is on the earth, but man is connected with what is in the sky as stars.

Imagine any random star or constellation out there: It rises in the evening, as they say, and sets in the morning. It is always there, always exerting its influence on people. But imagine another constellation, let's say the twins or the lion, for example: that's where the moon passes. At the moment the moon passes, it covers the twins or the lion; I only see the moon, but I don't see the twins. So they cannot have any influence on earth at that moment either, because their influence is covered. So we have stars everywhere in the sky that are never covered, neither by the sun nor by the moon, but which always have their influence on earth; on the other hand, we have stars where the moon passes by, and the sun also passes by, apparently; they are covered again and again from time to time, and their influence ceases. And so we can say: Leo is a constellation in the zodiac, it has a certain influence on man. But when the moon is in front of it, it does not have it; man is free from the influence of Leo, the influence of Leo does not affect him.

Now imagine you are standing there and are terribly lazy and do not want to walk, but someone pushes you from behind and you have to walk; they are driving you forward, that is their influence. But now suppose I hold back the influence; they cannot push you – so the influence is not exerted on you; if you are to walk, you have to walk yourself!

You see, people need these influences. So what is the story, gentlemen? Let's get this right: the constellation of Leo has a certain influence on people. This influence is present as long as the constellation is not covered by the moon or the sun. But now let's move on. Let's make another comparison with life. Say you want to know something. Let us assume that you have a governess or a tutor who usually knows everything; as a young boy you are too lazy to think, so you ask the tutor; he tells you - after all, he also does your homework. But if the tutor has gone out, if you don't have a tutor and you have to do your homework, you have to find the strength within yourself. You have to remember.

Now, Leo has a constant influence on people; only when the moon covers it is there a lack of influence. But when the moon covers the influence of Leo, then people have to develop it out of themselves. So a person who, while the constellation is covered by the moon, can strongly develop this influence of Leo out of themselves is, so to speak, a Leo person. And someone who can develop the influence of the constellation of Cancer when it is covered is a Cancer person. Depending on their predisposition, some people develop one or the other more. But as you can see, the zodiacal constellations are particularly distinguished: with them, it is the case that the influence is sometimes exerted and sometimes not. The moon, which passes by the constellations every four weeks, also brings about the fact that within four weeks we always have a point in time when this influence is not exerted on any zodiacal constellation; and with the other constellations it is always the same. And because in ancient times people paid very close attention to this influence from the heavens, the zodiac was naturally more important to them than the other constellations. Because the others always have an influence; that does not change. But with the zodiac, one can say: that changes, depending on whether a picture in the zodiac is covered or not. And for that reason, the zodiac has always been particularly studied in its effect on the earth. And now you also see why the zodiac is more important for observing the starry sky than the other stars. But from all this you will see that mere calculation, as I said to you recently, cannot actually be the whole of astronomy, but that one must go into such things as I have explained to you here.

It is indeed the case that today, when one talks about such things, one is still regarded as a fantasist, as half a fool, because people say: Well, if you want to know something about the stars, you should go to the astronomers at the observatory; they know everything! You know that there is a kind of saying: Because man is also dependent on all kinds of external influences with regard to his gouty conditions, some people say that when someone has a twinge or has gout, he should go to the observatory and have the matter regulated there. Now, people look at you as if you were half-crazy when you want to say something from the spirit about these things. But the following things happen. Based on this knowledge, which arises from spiritual science, I succeeded in saying the following in a series of lectures in Paris in 1906: If it is all true about comets, if they really exist to fulfill these tasks, then there must be a connection between carbon and nitrogen in them. - This had not been known until then. And carbon and nitrogen together make up cyanogen, prussic acid. Carbon and nitrogen should therefore, I said, also be found in comets. That was said by me in Paris in 1906. At the time, no one was required to believe it who did not recognize the importance of spiritual science. But then, a short time later, I was on a lecture tour in Sweden – and a very surprising news item appeared in all the newspapers: that cyanogen had been discovered in the comet that had appeared at the time, using the spectroscope.

You see, people are always saying: Well, the anthroposophists should, when they know something, also say something that can be confirmed afterwards. Yes, countless such things have happened! Really, in 1906 I predicted this discovery that there is cyanogen in the comet! It was actually made right afterwards. And from this you can see that the things are actually true, because you can prove the matter afterwards if you only do it right. But of course, when something like that happens again, people keep quiet and hush it up because it doesn't suit them. But it is true. So from spiritual knowledge one can say about comets, right down to their material composition, that they contain cyan, and this is then confirmed. And that is such an example.

That is why I do not shy away from saying things that seem completely foolish to people: that the comets arise here and pass away there, that is, they collect their matter here and then disappear again when they come out of the planetary system. That is what spiritual observation reveals. In time, physical observation will also confirm this. Today, it can only be said on the basis of spiritual observation.

Much of what materialistic science says today is extremely fantastic. For example, people imagine that the sun is a kind of gas ball. It is not a gas ball at all, but is actually something quite different from a gas ball. You see, gentlemen, if you have a seltzer bottle, there are little pearls inside. Now, someone might think: well, there's the seltzer water, and there are the little pearls inside – there are things floating in it. But that's not how it really is, rather, there is the seltzer water, and there is the hollow space (it is drawn). There is less in it than in the rest of the water. Now that is carbonic acid gas and there is water all around it, but the gas is just thinner than the water. In relation to the water, what is in it is a cavity, and in relation to the water, all you need is the fineness of the gas. Now the sun is also a cavity in the universe, but it is thinner than any gas; it is very thin where the sun is! Yes, even more, gentlemen: when you walk through the world, you are in space. But where the sun is, space is also hollow. What does that mean: space is hollow? What that means: Space is hollow – you can see from the following: If you pump out an air pump until it is empty of air, if you now make an opening there, this airless space immediately draws in the outer air, and with a tremendous whistle the outer air shoots in. With the sun, it is the case that what is there is a cavity of everything; not only of the air, but also of the warmth – a cavity of everything. Now this hollow space is so that it is closed off spiritually on all sides and that only through the sunspots now and then something can shoot in. The astronomers, they would be very surprised when they really could go up there with a world car or something similar or with a world ship - it could not be an airship because the air stops up there, but with a world ship of matter. The astronomers would expect: Well, when we arrive at the top, when we arrive, we come into such a gas nebula, because the sun is glowing gas. And they only expect that this glowing gas would burn them, they would rise in the fire, because they received many thousands of degrees of temperature. But they don't have the opportunity to be consumed by the fire, because the sun is also hollow in terms of warmth; there is no warmth there either! They could endure all of that. They could even endure the heat if they could get up into the sun in a huge spaceship. But there is something else that cannot be endured: the situation is similar to when the air is let in with a whistle – not let out, let in – and you would quickly be drawn into the sun and immediately you would be dust, completely scattered, because the sun is a cavity that absorbs everything; you would be completely absorbed. It would be the safest way to disappear.

So materialistic science has a completely wrong view of the sun. It is a hollow space in relation to everything else; and that makes it, of all the stars closest to us, the lightest person out there in space, the very lightest. The moon is relatively heavy because it once went out of the earth and took with it the heavy substances that the earth could not use. So that the sun and the moon are also complete opposites in this respect: the sun is the lightest body in space, the moon the most material body. It is, of course, lighter than the earth because it is much smaller, if one were to weigh it, but in relation, which is called specific weight, it is heavier. From this it follows that in relation to the sun, because it is the lightest body in space, the most spiritual being emanates. And that is why I was able to tell you in relation to what Mr. Dollinger asked about the Christ-question: that from the sun the most spiritual being emanates when we are born, because the sun is the most spiritual being; the moon is the most material being. And if the moon is the most material being, then it has an influence on the human being that goes beyond the everyday in the material. You see, all the other stars except the moon naturally have their influence. And when we digest, when we see blood circulating, the stars have an influence on all of this. They have an influence on material processes. But if you imagine eating a piece of bread, the bread is gradually transformed into blood; something is transformed into something else: a part of the human being is created, blood is created when you metabolize bread. When you salt the bread, the salt goes into the bones and is transformed. A part is always created because these matters only relate to parts of the human being. Everything on earth can only give rise to a part of the human being; so what arises must then remain in the human being. But the moon has a strong material influence; therefore it has an influence on reproduction: and not only a part, but the whole human being arises! The sun has an influence on the spiritual, the moon, because it itself is the material, has an influence on the material. So that man produces himself or produces an image of himself under the influence of the moon. That is the contrast: the effects of the sun always, so to speak, produce our thoughts, our willpower anew. The moon has the influence of producing material forces anew, of bringing forth the material man anew. And between the moon and the sun are the other stars, which partly bring about the fact that other things happen in man.

All this can be seen. But when considering the astronomical, one must always take the human into account at the same time. You see, the astronomer says: What I see with the naked eye does not impress me; I have to look through the telescope. Then I rely on the telescope; that is my instrument. - Spiritual science says: Oh, what you see with telescopes! Of course you see a lot there; we want to acknowledge that too; but the best instrument that can be used to recognize the universe is the human being himself. You can recognize everything by looking at a person. The human being himself is the best instrument because everything is revealed in the human being. What is going on up there in Leo can be seen in the blood circulation of a person. When the moon is in front of Leo, you can tell from the blood circulation in the human body. What is going on up there in Aries can be seen in the hair growth of a person. And when the moon is in front of Aries, hair grows more slowly, and so on. So you can see everywhere in a person what is going on in the universe. If, for example, a person develops jaundice, then of course one must first look at the cause in the body, but why does a person ultimately develop jaundice? Because they are particularly predisposed when the moon covers the constellation of Capricorn, to develop the forces of Capricorn from within.

And so we can see everywhere: the human being is the instrument by which everything is recognized. If, for example, the human being becomes dulled to the influence of Aquarius, when Aquarius is covered by the moon and the human being cannot develop the forces of Aquarius from within, then he gets corns. In this way, one can see everywhere in the human being, as an instrument, what is going on in the universe, if one only does it scientifically, not superstitiously. And so, in this way, it is a real science that spiritual science pursues. Of course, as many people think, it is indeterminate, so you can't see anything from what they think. The saying applies: “If the cock crows on the dung heap, the weather changes, or it stays as it is.” It is indeed the case that many people think about the world: “If the cock crows on the dung heap, the weather changes, or it stays as it is.”

But if you really get into it, then it is not so; then you recognize in man, as the most perfect instrument that you can have, more perfectly than through all others, what occurs in the universe. So it is not the case that you are merely inventing the matter, but you are studying what is going on in the human being. Of course, you first have to know how it is with the corns, how they form out of the skin and so on, that you can figure out how it works when the constellation, Aquarius, is covered. But if you study the matter in man, you can study the whole universe in man.

The next lesson is next Wednesday.

The different incarnations of the human individuality are a kind of swinging of the pendulum to and fro until the rhythm is brought to rest and the higher part of man has found in the physical a fitting expression, a suitable instrument. Approximately ever since human beings have reincarnated, the position of sun, moon and earth has existed as it is now. We must understand that man belongs to the great cosmic organism. In the times in which great changes take place in the life of humanity, mighty changes also occur in the cosmos. Earlier than this, before there was reincarnation, sun, moon and earth were not yet separated as now. Kant and Laplace made their observation from the physical plane only, and to this extent their theory is quite correct, but they did not know the connection with spiritual forces. When out of the primal fire-vapour sun, moon and earth came into existence as separate bodies, man also began to incarnate. When human incarnations will have come to an end, the sun also will be re-united with the earth. On the large scale as in the single details, one must bear in mind these relationships of man to the universe.

You will often have heard that man usually incarnates after a period of about two thousand years. One can investigate when people who are alive today had their earlier incarnation. The souls who are now incarnated, one finds as a rule about 300 to 400 years after the birth of Christ. In addition, however, one finds others who are incarnated at various times, some earlier, some later. But there is another way to determine incarnations, a way which leads more certainly to the goal. One can say: Were the human beings who die today to return in a short time they would meet almost the same conditions as now. But man ought to learn as much as possible on the Earth. This can only happen when in the next incarnation he finds something new which is essentially different from the earlier conditions.

Let us for instance imagine ourselves back into the time about 600 to 800 years before Christ; that is about the time of the Iliad and the Odyssey. With the advanced peoples of that time the conditions of life were quite different from what they are now. One would for instance be astonished to see with what curious implements people ate. At that time also people had not yet learnt to write. The great poems were transmitted by word of mouth. When a person of those times is reincarnated today he must as a child learn quite other things. As a child he must learn to write. The stream of culture has meanwhile progressed. One must distinguish between the stream of culture and the development of the individual soul. As a child one must catch up with the civilisation and for this reason one must be born again as a child.

Now we must ask: What causes such utterly different conditions on earth? This is connected with the progression of the spring equinox. About 800 years before Christ the sun in spring entered the constellation of Aries, of the Ram. Every year at the vernal point it shifts a little. Because of this the conditions on the earth are always slightly changing. Eight hundred years before Christ the sun stood in the constellation of Aries. Earlier it stood in the constellation of Taurus, still earlier in Gemini and still earlier in Cancer. Now already for some hundred of years it rises in the constellation of Pisces. After this comes Aquarius. The advance of civilisations is also connected with the progression of the sun from one constellation to the other.

At the time when the sun rose in the constellation of Cancer the ancient Vedic culture of the Indians, the culture of the Rishis reached its highest point. The Rishis, those still half-divine beings, were the teachers of men. The Atlantean civilisation had met its destruction; a new impulse broke in. In occultism this is called a ‘vortex’ (wirbel). This is also why, in the age in which the sun stood in the constellation of Cancer, the sign was made in this way:

Cancer signifies a breaking in of something new, a ‘vortex’ (a double spiral).

The second cultural epoch is named the constellation of the Twins. At that time the dual nature of the world was understood, the opposing forces of the world, Ormuzd and Ahriman, Good and Evil. Thus the Persians also speak of the Twins.

The third cultural epoch is that of the Sumerians in Asia Minor and of the Egyptians. The constellation of the Bull corresponds to this epoch. This is why in Asia the Bull was venerated and in Egypt, Apis. At that time in Babylon and Assyria the Sumerian language was the language of wisdom. Then the Bull fell into decadence and the Ram came into the ascendant. The first indication of this is the Saga of the Golden Fleece.

The fourth culture is that of the Ram, or Lamb; Christ stands in the sign of the Ram, or Lamb; hence he calls himself the Lamb of God.

As fifth culture the external materialistic civilisation follows, in the constellation of the Fishes. This developed principally from the 12th century onwards and reached its climax about the year 1800. This is the culture of the Fifth sub-race, the present time.

In the constellation of the Water-Man in the future, the new Christianity will be proclaimed. ‘Water-Man’ is also the one who will bring it, he who has already been here: John the Baptist. Later he will again be the forerunner of Christ, when the Sixth, the spiritual sub-race will be founded. The Theosophical Movement should be the preparation for that time.

In the New Testament the expression ‘on the mountain’ is used on various occasions. ‘On the mountain’ means: in the mystery, in the innermost, in the intimate. Even the Sermon on the Mount is not to be understood as a sermon for the people, but as an intimate teaching for the disciples. The Transfiguration on the Mountain has also to be understood in this sense. Jesus went up into the mountain with the three disciples, Peter, James and John. There, we are told, the disciples were caught up out of themselves; then Moses and Elias appeared on either side of Jesus. For a moment space and time were extinguished and the disciples found themselves with their consciousness on the mental plane. Those who were no longer physically present, Moses and Elias, appeared. In direct revelation they had before them: ‘I am the Way, the Truth and the Life.’ The way = Elias, Moses = the truth, Christ = the life. This appeared here to the disciples in actual form. Jesus once said to them: ‘Elias has come again;²⁹ John was Elias, he has only not been recognised.’ But he said further: ‘Tell it to no man until I come again.’ Christianity was not to teach reincarnation for two thousand years, not for any arbitrary reason, but on educational grounds. People were to know nothing of it for two thousand years. In the gospel of St. John there is an indication of this in the miracle of the wedding at Cana where water is turned into wine. In the old Mysteries only water was distributed, but in the Christian Mysteries wine. For in the priesthood, through the partaking of wine, knowledge of reincarnation was blotted out. Whoever partakes of wine cannot attain to any true knowledge of Manas, Buddhi and Atma. He can never comprehend reincarnation. By his coming again Christ means his reappearance in the Sixth sub-race when he will be proclaimed by the ‘Water-Man’. Theosophy actually carries out the testament of Christianity and works towards this epoch of time.

Every time the sun progresses from one sign of the Zodiac to another incisive changes take place in civilisation. In between there elapses a period of about two thousand six hundred years.³⁰ If we take the moment of time when the sun entered the sign of the Ram or Lamb, about 800 years before Christ and 1800 years after Christ, then we have two thousand six hundred years. About the year 1800 we entered the sign of the Fishes. This is the time when materialistic culture reached its highest point. It was prepared for in the Middle Ages and has now begun to decline. About the year 4,400 mankind enters the sign of spiritual culture, that of the Water-Man. Preparation has also to be made for this.

Thus conditions change also with the constellation. With the progression from one sign to another new conditions also arise, so that rebirth has meaning. The human being is reborn approximately every two thousand six hundred years, but the experiences he makes as man and as woman are so radically different that two such incarnations, as man and as woman, are reckoned as one. About one thousand three hundred years elapse between two incarnations as man or as woman, and about two thousand six hundred years between such double incarnations if one reckons both as one. The human being is only man or woman in regard to the physical body. When the physical body is masculine the etheric body is feminine; and vice versa, when the physical body is feminine the etheric body is masculine. Only the astral body is at the same time masculine and feminine. The human being bears within him the opposite sex as etheric body. Thus in the etheric the man is feminine and in the etheric the woman masculine. The physical woman has therefore many concealed masculine qualities; the physical incarnation is present only exoterically. The human being therefore goes through a constellation every time as man and as woman. This is why the Master said to Sinnett that the human being is incarnated about twice in a sub-race. Occultly both incarnations are reckoned together as one. There must come a time in which the woman actually approaches the culture dominated by the man. The present woman's movement is to be recognized as the preparation for another later and quite different woman's movement. In the future, sex differentiation will be totally overcome.

There was a special reason why, for about two thousand years, the teaching of reincarnation was completely suppressed. The human being was to learn to know and value the importance of the one life. Every slave in Ancient Egypt was still convinced of the fact that he would return, that one day he would be master instead of slave, but that he had to pay his karmic debts. The single life was therefore not so important to him. But the lesson people now had to learn was to gain firm ground under their feet; thus during one life, reincarnation was to remain unknown. Christ therefore expressly forbade any teaching about reincarnation. But from 800 years before Christ until about 1800 years after Christ, the time had elapsed during which nearly everyone had gone through the one life without experiencing anything of reincarnation. The great Masters³¹ have the task not always to impart the whole truth at any one time, but only that part needed by man. This withholding of the consciousness of reincarnation came to poetic expression in this epoch in Dante's Divine Comedy. In monastic esotericism on the other hand, reincarnation was definitely taught when the occasion arose. The Trappists³² had to remain silent throughout one incarnation, so that in the next they might become eloquent speakers. They were intentionally trained in this way to become eloquent speakers, for of these the Church can make good use. When St. Augustine put forward the doctrine of predestination he was entirely consistent.³³ Because in the age of materialism reincarnation was not to be taught, the Augustinian doctrine of predestination had to make its appearance. Only in this way could the differences in people's circumstances be explained.

Connected with this is the deeply materialistic character of traditional Christianity, which lies in the fact that the Beyond is made dependent on one physical existence. This materialistic teaching of Christianity has, so to say, borne its fruit. Today there is no longer any consciousness of the Beyond. Social democracy is the ultimate consequence of traditional Christianity. But now a new impulse must come into the world. When one epoch comes to an end something new breaks in. Christianity worked towards the gradual dawning of the materialistic age. In order to bring about the materialistic civilisation, human beings for a period of one thousand three hundred years had to have such a teaching as was brought by Christianity; namely, that man should make the whole of eternity dependent upon one earthly life. Urban bourgeoisie then became the actual founder of the age of materialism. Already at the time of Christ the spiritual had to be betrayed by the purely material. Judas Iscariot had to betray Christ. One can however say: had there been no Judas there would also have been no Christianity. Judas is the first to attach prime importance to money, that is to say, to materialism. In Judas was incarnated the entire materialistic age. This materialistic age has obscured and darkened the spiritual. Through his death Christ becomes the Redeemer of materialism.

• 29. Matthew, Chapter 17. 12 – 13
• 30. Later Rudolf Steiner indicated these epochs more precisely. According to this the point at which the sun rises on the vernal equinox moves backwards through the 12 constellations of the Zodiac in 12 x 2160 = 25,920 years—the Platonic World Year—generally speaking, re-embodiments are connected with these epochs of 2160 years (though there are exceptions). See: Theosophy of the Rosicrucian, Rhythms in the Cosmos and in the Human Being (Typescript) 20.25.28.7.1923
• 31. According to Rudolf Steiner these are beings of great significance for the evolution of mankind. ‘These lofty beings have already left behind them the path that the rest of mankind has yet to tread. They work now as the great Teachers of Wisdom and of the Harmony of Feeling.’ (Letter to a member 2.1.1905.) See also lecture 13.10.1904.
• 32. Order founded in 1140 in the Cistercian monastery of La Trappe in France. The reform in 1665 imposed strict ascetic practices and silence.
• 33. The teaching of God's eternal decree which results in only a part of humanity being chosen for salvation while the other part is doomed to perdition. Compare lecture 7.10.1917 ‘The Crumbling of the Earth and the Souls and Bodies of Men’ Anthroposophical Quarterly Volume 19 No. 1.

Yesterday I tried to set forth those world-outlooks which are possible for man; so possible that certain valid proofs can be produced for the correctness of each of them in a certain realm. For anyone who is not concerned to weld together into a single system all that he has been in a position to observe and reflect upon in a certain limited domain, and then sets out to seek proofs for it, but who wants to penetrate into the truth of the world, it is important to realize that broadmindedness is necessary because twelve typical varieties of world-outlook are actually possible for the mind of man. (For the moment we need not go into the transitional ones.) If one wants to come really to the truth, then one must try clearly to understand the significance of these twelve typical varieties, must endeavour to recognize for what domain of existence one or other variety holds the best key. If we let these twelve varieties pass once again before our mind's eye, as we did yesterday, then we find that they are: Materialism, Sensationalism, Phenomenalism, Realism, Dynamism, Monadism, Spiritism, Pneumatism, Psychism, Idealism, Rationalism and Mathematism.

Now in the actual field of human searching after truth it is unfortunate that individual minds, individual personalities, always incline to let one or the other of these varieties have the upper hand, with the result that different epochs develop one-sided outlooks which then work back on the people living at that time.

We had better arrange the twelve world-outlooks in the form of a circle (see Diagram 11), and quietly observe them. They are possible, and one must know them. They really stand in such a relation to one another that they form a mental copy of the Zodiac with which we are now so well acquainted. As the sun apparently passes through the Zodiac, and as other planets apparently do the same, so it is possible for the human soul to pass through a mental circle which embraces twelve world-pictures. Indeed, one can even bring the characteristics of these pictures into connection with the individual signs of the Zodiac, and this is in no wise arbitrary, for between the individual signs of the Zodiac and the Earth there really is a connection similar to that between the twelve world-outlooks and the human soul. I mean this in the following sense.

We could not say that there is an easily understandable relation between, e.g. the sign Aries and the Earth. But when the Sun, Saturn, or Mercury are so placed that from the Earth they are seen in the sign Aries, then influence is different from what it is when they are seen in the sign Leo. Thus the effect which comes to us out of the Cosmos from the different planets varies according as the individual planets stand in one or other of the Zodiacal signs. In the case of the human soul, it is even easier to recognize the effects of these twelve “mental-zodiacal-signs” (Geistes-Tierkreisbilder). There are souls who have the tendency to receive a given influence on their inner life, on their scientific, philosophic or other mental proclivities, so that their souls are open to be illuminated, as it were, by Idealism. Other souls are open to be shone upon by Materialism, others by Sensationalism. A man is not a Sensationalist, Materialist, Spiritist or Pneumatist because this or that world-outlook is—and can be seen to be—correct, but because his soul is so conditioned that it is predominantly influenced by the respective mental-zodiacal-sign. Thus in the twelve mental-zodiacal-signs we have something that can lead us to a deep insight into the way in which human world-outlooks arise, and can help us to see far into the reasons why, on the one hand, men dispute about world-outlooks, and why, on the other hand, they ought not to dispute but would do much better to understand why it happens that people have different world-outlooks. How, in spite of this, it may be necessary for certain epochs strongly to oppose the trend of this or the other world-outlook, we shall have to explain in the next lecture. What I have said so far refers to the moulding of human thought by the spiritual cosmos of the twelve zodiacal signs, which form as it were our spiritual horizon.

But there is still something else that determines human world-outlooks. You will best understand this if I first of all show you the following.

A man can be so attuned in his soul—for the present it is immaterial by which of these twelve “mental-zodiacal signs” his soul is illuminated—that the soul-mood expressed in the whole configuration of his world-outlook can be designated as Gnosis. A man is a Gnostic when his disposition is such that he gets to know the things of the world not through the senses, but through certain cognitional forces in the soul itself. A man can be a Gnostic and at the same time have a certain inclination to be illuminated by e.g. the mental-zodiacal-sign that we have here called “Spiritism”. Then his Gnosticism will have a deeply illuminated insight into the relationships of the spiritual worlds. But a man can also be, e.g. a Gnostic of Idealism; then he will have a special proclivity for seeing clearly the ideals of mankind and the ideas of the world. Thus there can be a difference between two men who are both Idealists. One man will be an idealistic enthusiast who always has the word “ideal”, “ideal”, “ideal”, on his lips, but does not know much about idealism; he lacks the faculty for conjuring up ideals in sharp outline before his inner sight. The other man not only speaks of Idealism, but knows how to picture the ideals clearly in his soul. The latter, who inwardly grasps Idealism quite concretely—as intensely as a man grasps external things with his hand—is a Gnostic in the domain of Idealism. Thus one could say that he is basically a Gnostic, but is specially illuminated by the mental-zodiacal-sign of Idealism.

There are also persons who are specially illuminated by the world-outlook sign of Realism. They go through the world in such a way that their whole mode of perceiving and encountering the world enables them to say much, very much, to others about the world. They are neither Spiritists nor Idealists; they are quite ordinary Realists. They are equipped to have really fine perceptions of the external reality around them, and of the intrinsic qualities of things. They are Gnostics, genuine Gnostics, only they are Gnostics of Realism. There are such Gnostics of Realism, and Spiritists or Idealists are often not Gnostics of Realism at all. We can indeed find that people who call themselves good Theosophists may go through a picture-gallery and understand nothing about it, whereas others who are not Theosophists at all, but are Gnostics of Realism, are able to make an abundance of significant comments on it, because with their whole personality they are in touch with the reality of the things they see. Or again, many Theosophists go out into the country and are unable to grasp with their whole souls anything of the greatness and sublimity of nature; they are not Gnostics of Realism.

There are also Gnostics of Materialism. Certainly they are strange Gnostics. But quite in the sense in which there are Gnostics of Realism, there can be Gnostics of Materialism. They are persons who have feeling and perception only for all that is material; persons who try to get to know what the material is by coming into direct contact with it, like the dog who sniffs at substances and tries to get to know them intimately in that way, and who really is, in regard to material things, an excellent Gnostic. One can be a Gnostic in connection with all twelve world-outlook signs. Hence, if we want to put Gnosis in its right place, we must draw a circle, and the whole circle signifies that the Gnosis can move round through all twelve world-outlook signs. Just as a planet goes through all twelve signs of the Zodiac, so can the Gnosis pass through the twelve world-outlook signs. Certainly, the Gnosis will render the greatest service for the healing of souls when the Gnostic frame of mind is applied to Spiritism. One might say that Gnosis is thoroughly at home in Spiritism. That is its true home. In the other world-outlook-signs it is outside its home. Logically speaking, one is not justified in saying that there could not be a materialistic Gnosis. The pedants of concepts and ideas can settle such knotty points more easily than the sound logicians, who have a somewhat more complicated task. One might say, for example: “I will call nothing ‘Gnosis’ except what penetrates into the ‘spirit’.” That is an arbitrary attitude with regard to concepts; as arbitrary as if one were to say, “So far I have seen violets only in Austria; therefore I call violets only flowers that grow in Austria and have a violet colour—nothing else.” Logically it is just as impossible to say that there is Gnosis only in the world-outlook-sign of Spiritism; for Gnosis is a “planet” which passes through all the mental-constellations.

There is another world-outlook-mood. Here I speak of “mood”, whereas otherwise I speak of “signs” or “pictures”. Of late it has been thought that one could more easily become acquainted—and yet here even the easy is difficult—with this second mood, because its representative, in the constellation of Idealism, is Hegel. But this special mood in which Hegel looks at the world need not be in the constellation of Idealism, for it, too, can pass through all the constellations. It is the world-outlook of Logicism. The special mark of Logicism consists in its enabling the soul to connect thoughts, concepts and ideas with one another. As when in looking at an organism one comes from the eyes to the nose and the mouth and regards them as all belonging to each other, so Hegel arranges all the concepts that he can lay hold of into a great concept-organism—a logical concept-organism. Hegel was simply able to seek out everything in the world that can be found as thought, to link together thought with thought, and to make an organism of it—Logicism! One can develop Logicism in the constellation of Idealism, as Hegel did; one can develop it, as Fichte did, in the constellation of Psychism; and one can develop it in other constellations. Logicism is again something that passes like a planet through the twelve zodiacal signs.

There is a third mood of the soul, expressed in world-outlooks; we can study this in Schopenhauer, for example. Whereas the soul of Hegel when he looked out upon the world was so attuned that with him everything conceptual takes the form of Logicism, Schopenhauer lays hold of everything in the soul that pertains to the character of will. The forces of nature, the hardness of a stone, have this character for him; the whole of reality is a manifestation of will. This arises from the particular disposition of his soul. This outlook can once more be regarded as a planet which passes through all twelve zodiacal signs. I will call this world-outlook, Voluntarism.

Schopenhauer was a voluntarist, and in his soul he was so constituted that he laid himself open to the influence of the mental constellation of Psychism. Thus arose the peculiar Schopenhauerian metaphysics of the will: Voluntarism in the mental constellation of Psychism.

Let us suppose that someone is a Voluntarist, with a special inclination towards the constellation of Monadism. Then he would not, like Schopenhauer, take as basis of the universe a unified soul which is really “will”; he would take many “monads”, which are, however, will-entities. This world of monadic voluntarism as been developed most beautifully, ingeniously, and I might say, in the most inward manner, by the Austrian philosophic poet, Hamerling. Whence came the peculiar teaching that you find in Hamerling's Atomistics of the Will? It arose because his soul was attuned to Voluntarism, while he came under the mental constellation of Monadism. If we had the time, we could mention examples for each soul-mood in each constellation. They are to be found in the world.

Another special mood is not at all prone to ponder whether behind the phenomena there is still this or that, as is done by the Gnostic mood, or the idealistic or voluntary moods, but which simply says: “I will incorporate into my world-conception whatever I meet with in the world, whatever shows itself to me externally.” One can do this in all domains—i.e. through all mental constellations. One can do it as a materialist who accepts only what he encounters externally; one can also do it as Spiritist. A man who has this mood will not trouble himself to seek for a special connection behind the phenomena; he lets things approach and waits for whatever comes from them. This mood we can call Empiricism. Empiricism signifies a soul-mood which simply accepts whatever experience may offer. Through all twelve constellations one can be an empiricist, a man with a world-conception based on experience. Empiricism is the fourth psychic mood which can go through all twelve constellations.

One can equally well develop a mood which is not satisfied with immediate experience, as in Empiricism, so that one feels through and through, as an inner necessity, a mood which says: Man is placed in the world; in his soul he experiences something about the world that he cannot experience externally; only there, in that inner realm, does the world unveil its secrets. One may look all round about and yet see nothing of the mysteries which the world includes. Someone imbued with a mood of this kind can often say: “Of what help to me is the Gnosis that takes pains to struggle up to a kind of vision? The things of the external world that one can look upon—they cannot show me the truth. How does Logicism help me to a world-picture? ... In Logicism the nature of the world does not express itself. What help is there in speculations about the will? It merely leads us away from looking into the depths of our own soul, and into those depths one does not look when the soul wills, but, on the contrary, just when by surrendering itself it is without will.” Voluntarism, therefore, is not the mood that I mean here, neither is Empiricism—the mere looking upon and listening to experience and events. But when the soul has become quiet and seeks inwardly for the divine Light, this soul-mood can be called Mysticism.

Again, one can be a mystic through all the twelve mental constellations. It would certainly not be specially favourable if one were a mystic of materialism—i.e. if one experienced inwardly not the mental, the spiritual, but the material. For a mystic of materialism is really he who has acquired a specially fine perception of how one feels when one enjoys this or that substance. It is somewhat different if one imbibes the juice of this plant or the other, and then waits to see what happens to one's organism. One thus grows together with matter in one's experience; one becomes a mystic of matter. This can even become an “awakening” for life, so that one follows up how one substance or another, drawn from this or that plant, works upon the organism, affecting particularly this or that organ. And so to be a Mystic of Materialism is a precondition for investigating individual substances in respect of their healing powers.

One can be a Mystic of the world of matter, and one can be a Mystic of Idealism. An ordinary Idealist or Gnostic Idealist is not a Mystic of Idealism. A Mystic of Idealism is one who has above all the possibility in his own soul of bringing out from its hidden sources the ideals of humanity, of feeling them as something divine, and of placing them in that light before the soul. We have an example of the Mystic of Idealism in Meister Eckhardt.

Now the soul may be so attuned that it cannot become aware of what may arise from within itself and appear as the real inner solution of the riddle of the universe. Such a soul may, rather, be so attuned that it will say to itself: “Yes, in the world there is something behind all things, also behind my own personality and being, so far as I perceive this being. But I cannot be a mystic. The mystic believes that this something behind flows into his soul. I do not feel it flow into my soul; I only feel it must be there, outside.” In this mood, a person presupposes that outside his soul, and beyond anything his soul can experience, the essential being of things lies hidden; but he does not suppose that this essential nature of things can flow into his soul, as does the Mystic. A person who takes this standpoint is a Transcendentalist—perhaps that is the best word for it. He accepts that the essence of a thing is transcendent, but that it does not enter into the soul—hence Transcendentalism. The Transcendentalist has the feeling: “When I perceive things, their nature approaches me; but I do not perceive it. It hides behind, but it approaches me.”

Now it is possible for a man, given all his perceptions and powers of cognition, to thrust away the nature of things still further than the Transcendentalist does. He can say; “The essential nature of things is beyond the range of ordinary human knowledge.” The Transcendentalist says; “If with your eyes you see red and blue, then the essential being of the thing is not in the red or blue, but lies hidden behind it. You must use your eyes; then you can get to the essential being of the thing. It lies behind.” But the mood I now have in mind will not accept Transcendentalism. On the contrary, it says: “One may experience red or blue, or this or that sound, ever so intensely; nothing of this expresses the hidden being of the thing. My perception never makes contact with this hidden being.” Anyone who speaks in this way speaks very much as we do when we take the standpoint that in external sense-appearance, in Maya, the essential nature of things does not find expression. We should be Transcendentalists if we said: “The world is spread out all around us, and this world everywhere proclaims its essential being.” This we do not say. We say: “This world is Maya, and one must seek the inner being of things by another way than through external sense-perception and the ordinary means of cognition.” Occultism! The psychic mood of Occultism!

Again, one can be an Occultist throughout all the mental-zodiacal signs. One can even be a thorough Occultist of Materialism. Yes, the rationally-minded scientists of the present day are all occultists of materialism, for they talk of “atoms”. But if they are not irrational it will never occur to them to declare that with any kind of “method” one can come to the atom. The atom remains in the occult. It is only that they do not like to be called “Occultists”, but they are so in the fullest sense of the word.

Apart from the seven world-outlooks I have drawn here, there can be no others—only transitions from one to another. Thus we must not only distinguish twelve various shades of world-outlook which are at rest round the circle, so to speak, but we must recognize that in each of the shades a quite special mood of the human soul is possible. From this you can see how immensely varied are the outlooks open to human personalities. One can specially cultivate each of these seven world-outlook-moods, and each of them can exist on one or other shade.

What I have just depicted is actually the spiritual correlative of what we find externally in the world as the relations between the signs of the Zodiac and the planets, the seven planets familiar in Spiritual Science. Thus we have an external picture (not invented, but standing out there in the cosmos) for the relations of our seven world-outlook-moods to our twelve shades of world-outlook. We shall have the right feeling for this picture if we contemplate it in the following manner.

Let us begin with Idealism, and let us mark it with the mental-zodiacal sign of Aries; in like manner let us mark Rationalism as Taurus, Mathematism as Gemini, Materialism as Cancer, Sensationalism as Leo, Phenomenalism as Virgo, Realism as Libra, Dynamism as Scorpio, Monadism as Sagittarius, Spiritism as Capricorn, Pneumatism as Aquarius, and Psychism as Pisces. The relations which exist spatially between the individual zodiacal signs are actually present between these shades of world-outlook in the realm of spirit. And the relations which are entered into by the planets, as they follow their orbits through the Zodiac, correspond to the relations which the seven world-outlook-moods enter into, so that we can feel Gnosticism as Saturn, Logicism as Jupiter, Voluntarism as Mars, Empiricism as Sun, Mysticism as Venus, Transcendentalism as Mercury, and Occultism as Moon (see >Diagram 11).

Even in the external pictures—although the main thing is that the innermost connections correspond—you will find something similar. The Moon remains occult, invisible when it is New Moon; it must have the light of the Sun brought to it, just as occult things remain occult until, through meditation, concentration and so on, the powers of the soul rise up and illuminate them. A person who goes through the world and relies only on the Sun, who accepts only what the Sun illuminates, is an Empiricist. A person who reflects on what the Sun illuminates, and retains the thoughts after the Sun has set, is no longer an Empiricist, because he no longer depends upon the Sun. “Sun” is the symbol of Empiricism. I might take all this further but we have only four periods to spend on this important subject, and for the present I must leave you to look for more exact connections, either throughout your own thinking or through other investigations. The connections are not difficult to find when the model has been given.

Broadmindedness is all too seldom sought. Anyone really in earnest about truth would have to be able to represent the twelve shades of world-outlook in his soul. He would have to know in terms of his own experience what it means to be a Gnostic, a Logician, a Voluntarist, an Empiricist, a Mystic, a Transcendentalist, an Occultist. All this must be gone through experimentally by anyone who wants to penetrate into the secrets of the universe according to the ideas of Spiritual Science. Even if what you will find in the book, Knowledge of the Higher Worlds, does not exactly fit in with this account, it is really depicted only from other points of view, and can lead us into the single moods which are here designated as the Gnostic mood, the Jupiter mood, and so on.

Often a man is so one-sided that he lets himself be influenced by only one constellation, by one mood. We find this particularly in great men. Thus, for example, Hamerling is an out-and-out Monadist or a monadologistic Voluntarist; Schopenhauer is a pronounced voluntaristic Psychist. It is precisely great men who have so adjusted their souls that their world-outlook-mood stands in a definite spiritual constellation. Other people get on much more easily with the different standpoints, as they are called. But it can also happen that men are stimulated from various sides in reaching their world-outlook, or for what they place before themselves as world-outlook. Thus someone may be a good Logician, but his logical mood stands in the constellation of Sensationalism; he can at the same time be a good Empiricist, but his empirical mood stands in the constellation of Mathematism. This may happen. When it does happen, a quite definite world-outlook is produced. Just at the present time we have an example of the outlook that comes about through someone having his Sun—in spiritual sense—in Gemini, and his Jupiter in Leo; such a man is Wundt. And all the details in the philosophical writings of Wundt can be grasped when the secret of his special psychic configuration has been penetrated.

The effect is specially good when a person has experienced, by way of exercises, the various psychic moods—Occultism, Transcendentalism, Mysticism, Empiricism, Voluntarism, Logicism, Gnosis—so that he can conjure them up in his mind and feel all their effects at once, and can then place all these moods together in the constellation of Phenomenalism, in Virgo. Then there actually comes before him as phenomena, and with a quite special magnificence, that which can be unveiled for him in a remarkable way as the content of his world-picture. When, in the same way, the individual world-outlook-moods are brought one after another in relation to another constellation, then it is not so good. Hence in many ancient Mystery-schools, just this mood, with all the soul-planets standing in the spiritual constellation of Virgo, was induced in the pupils because it was through this that they could most easily fathom the world. They grasped the phenomena, but they grasped them “gnostically”. They were in a position to pass behind the thought-phenomena, but they had no crude experience of the will: that would happen only if the soul-mood of Voluntarism were placed in Scorpio. In short, by means of the constellation given through the world-outlook-moods—the planetary element—and through the nuances connected with the spiritual Zodiac, the world-picture which a person carries with him through a given incarnation is called forth.

But there is one more thing. These world-pictures—they have many nuances if you reckon with all their combinations—are modified yet again by possessing quite definite tones. But we have only three tones to distinguish. All world-pictures, all combinations which arise in this manner, can appear in one of three ways. First, they can be theistic, so that what appears in the soul as tone must be called Theism. Or, in contrast to Theism, there may be a soul-tone that we must call Intuitionism. Theism arises when a person clings to all that is external in order to find his God, when he seeks his God in the external. The ancient Hebrew Monotheism was a particularly “theistic” world-outlook. Intuitionism arises when a person seeks his world-picture especially through intuitive flashes from his inner depths. And there is a third tone, Naturalism.

These three psychic tones are reflected in the cosmos, and their relation to one another in the soul of man is exactly like that of Sun, Moon and Earth, so that Theism corresponds to the Sun—the Sun being here considered as a fixed star—Intuitionism to the Moon, and Naturalism to the Earth. If we transpose the entities here designated as Sun, Moon and Earth into the spiritual, then a man who goes beyond the phenomena of the world and says: “When I look around, then God, Who fills the world, reveals Himself to me in everything,” or a man who stands up when he comes into the rays of the sun—they are Theists. A man who is content to study the details of natural phenomena, without going beyond them, and equally a man who pays no attention to the sun but only to its effects on the earth—he is a Naturalist. A man who seeks for the best, guided by his intuitions—he is like the intuitive poet whose soul is stirred by the mild silvery glance of the moon to sing its praises. Just as one can bring moonlight into connection with imagination, so the occultist, the Intuitionist, as we mean him here, must be brought into relation with the moon.

Lastly there is a special thing. It occurs only in a single case, when a person, taking all the world-pictures to some extent, restricts himself only to what he can experience on or around or in himself. That is Anthropomorphism. Such a person corresponds to the man who observes the Earth on its own account, independently of its being shone upon by the Sun, the Moon, or anything else. Just as we can consider the Earth for itself alone, so also with regard to world-outlooks we can reckon only with what as men we can find in ourselves. So does a widespread Anthropomorphism arise in the world. If one goes out beyond man in himself, as one must go out to Sun and Moon for an explanation of the phenomenon of the Earth—something that present-day science does not do—then one comes to recognize three different things, Theism, Intuitionism and Naturalism side by side and each with its justification. For it is not by insisting on one of these tones, but by letting them sound together, that one arrives at the truth. And just as our intimate corporeal relation with Sun, Moon and Earth is placed in the midst of the seven planets, so Anthropomorphism is the world-outlook nearest to the harmony that can sound forth from Theism, Intuitionism and Naturalism, while this harmony again is closest to the conjoined effect of the seven psychic moods; and these seven moods are shaded according to the twelve signs of the Zodiac.

You see, it is not true to talk in terms of one cosmic conception, but of

cosmic conceptions which all have their justification. We have twenty-three legitimate names for cosmic conceptions. But all the rest can arise from the fact that the corresponding planets pass through the twelve spiritual signs of the encircling Zodiac. And now try, from what has been explained, to enter into the task confronting Spiritual Science: the task of acting as peacemaker among the various world-outlooks. The way to peace is to realize that the world-outlooks conjointly, in their reciprocal action on one another, can be in a certain sense explained, but that they cannot lead into the inner nature of truth if they remain one-sided. One must experience in oneself the truth-value of the different world-outlooks, in order—if one may say so—to be in agreement with truth. Just as you can picture to yourselves the physical cosmos; the Zodiac, the planetary system; Sun, Moon and Earth (the three together) and the Earth on its own account, so you can think of a spiritual universe: Anthropomorphism; Theism, Intuitionism, Naturalism; Gnosis, Logicism, Voluntarism, Empiricism, Mysticism, Transcendentalism, Occultism, and all this moving round through the twelve spiritual Zodiacal signs. All this does exist, only it exists spiritually. As truly as the physical cosmos exists physically, so truly does this other universe exist spiritually.

In that half of the brain which is found by the anatomist, and of which one may say that it is shaped like a half-hemisphere, those activities of the spiritual cosmos which proceed from the upper nuances are specially operative. On the other hand, there is a part of the brain which is visible only when one observes the etheric body; and this is specially influenced by the lower part of the spiritual cosmos. (see Diagram 9 and Diagram 11.) But how is it with this influencing? Let us say of someone that with his Logicism he is placed in Sensationalism, and that with his Empiricism he is placed in Mathematism. The resulting forces then work into his brain, so that the upper part of his brain is specially active and dominates the rest. Countless varieties of brain-activity arise from the fact that the brain swims, as it were, in the spiritual cosmos, and its forces work into the brain in the way we have been able to describe. The brains of men are as varied in kind as all the possible combinations that can spring from this spiritual cosmos. The lower part of the spiritual cosmos does not act on the physical brain at all, but on the etheric brain.

The best impression one can retain from the whole subject would lead one to say: It opens out for me a feeling for the immensity of the world, for the qualitatively sublime in the world, for the possibility that man can exist in endless variety in this world. Truly, if we consider only this, we can already say to ourselves: There is no lack of varied possibilities open to us for the different incarnations that we have to go through on earth. And one can also feel sure that anyone who looks at the world in this light will be impelled to say: “Ah, how grand, how rich, the world is! What happiness it is to go on and on taking part, in ways ever more varied, in its existence, its activities, its endeavours!”

YESTERDAY I TRIED to set forth those world-outlooks which are possible for man; so possible that certain valid proofs can be produced for the correctness of each of them in a certain realm. For anyone who is not concerned to weld together into a single system all that he has been in a position to observe and reflect upon in a certain limited domain, and then sets out to seek proofs for it, but who wants to penetrate into the truth of the world, it is important to realize that broadmindedness is necessary because twelve typical varieties of world-outlook are actually possible for the mind of man. (For the moment we need not go into the transitional ones.) If one wants to come really to the truth, then one must try clearly to understand the significance of these twelve typical varieties, must endeavour to recognize for what domain of existence one or other variety holds the best key. If we let these twelve varieties pass once again before our mind's eye, as we did yesterday, then we find that they are: Materialism, Sensationalism, Phenomenalism, Realism, Dynamism, Monadism, Spiritism, Pneumatism, Psychism, Idealism, Rationalism and Mathematism.

Now in the actual field of human searching after truth it is unfortunate that individual minds, individual personalities, always incline to let one or the other of these varieties have the upper hand, with the result that different epochs develop one-sided outlooks which then work back on the people living at that time.

We had better arrange the twelve world-outlooks in the form of a circle (see Diagram 11), and quietly observe them. They are possible, and one must know them. They really stand in such a relation to one another that they form a mental copy of the Zodiac with which we are now so well acquainted. As the sun apparently passes through the Zodiac, and as other planets apparently do the same, so it is possible for the human soul to pass through a mental circle which embraces twelve world-pictures. Indeed, one can even bring the characteristics of these pictures into connection with the individual signs of the Zodiac, and this is in no wise arbitrary, for between the individual signs of the Zodiac and the Earth there really is a connection similar to that between the twelve world-outlooks and the human soul. I mean this in the following sense.

We could not say that there is an easily understandable relation between, e.g. the sign Aries and the Earth. But when the Sun, Saturn, or Mercury are so placed that from the Earth they are seen in the sign Aries, then influence is different from what it is when they are seen in the sign Leo. Thus the effect which comes to us out of the Cosmos from the different planets varies according as the individual planets stand in one or other of the Zodiacal signs. In the case of the human soul, it is even easier to recognize the effects of these twelve “mental-zodiacal-signs” (Geistes-Tierkreisbilder). There are souls who have the tendency to receive a given influence on their inner life, on their scientific, philosophic or other mental proclivities, so that their souls are open to be illuminated, as it were, by Idealism. Other souls are open to be shone upon by Materialism, others by Sensationalism. A man is not a Sensationalist, Materialist, Spiritist or Pneumatist because this or that world-outlook is—and can be seen to be—correct, but because his soul is so conditioned that it is predominantly influenced by the respective mental-zodiacal-sign. Thus in the twelve mental-zodiacal-signs we have something that can lead us to a deep insight into the way in which human world-outlooks arise, and can help us to see far into the reasons why, on the one hand, men dispute about world-outlooks, and why, on the other hand, they ought not to dispute but would do much better to understand why it happens that people have different world-outlooks. How, in spite of this, it may be necessary for certain epochs strongly to oppose the trend of this or the other world-outlook, we shall have to explain the next lecture. What I have said so far refers to the moulding of human thought by the spiritual cosmos of the twelve zodiacal signs, which form as it were our spiritual horizon.

But there is still something else that determines human world-outlooks. You will best understand this if I first of all show you the following.

A man can be so attuned in his soul—for the present it is immaterial by which of these twelve “mental-zodiacal signs” his soul is illuminated—that the soul-mood expressed in the whole configuration of his world-outlook can be designated as Gnosis. A man is a Gnostic when his disposition is such that he gets to know the things of the world not through the senses, but through certain cognitional forces in the soul itself. A man can be a Gnostic and at the same time have a certain inclination to be illuminated by e.g. the mental-zodiacal-sign that we have here called “Spiritism”. Then his Gnosticism will have a deeply illuminated insight into the relationships of the spiritual worlds. But a man can also be, e.g. a Gnostic of Idealism; then he will have a special proclivity for seeing clearly the ideals of mankind and the ideas of the world. Thus there can be a difference between two men who are both Idealists. One man will be an idealistic enthusiast who always has the word “ideal”, “ideal”, “ideal”, on his lips, but does not know much about idealism; he lacks the faculty for conjuring up ideals in sharp outline before his inner sight. The other man not only speaks of Idealism, but knows how to picture the ideals clearly in his soul. The latter, who inwardly grasps Idealism quite concretely—as intensely as a man grasps external things with his hand—is a Gnostic in the domain of Idealism. Thus one could say that he is basically a Gnostic, but is specially illuminated by the mental-zodiacal-sign of Idealism.

There are also persons who are specially illuminated by the world-outlook sign of Realism. They go through the world in such a way that their whole mode of perceiving and encountering the world enables them to say much, very much, to others about the world. They are neither Spiritists nor Idealists; they are quite ordinary Realists. They are equipped to have really fine perceptions of the external reality around them, and of the intrinsic qualities of things. They are Gnostics, genuine Gnostics, only they are Gnostics of Realism. There are such Gnostics of Realism, and Spiritists or Idealists are often not Gnostics of Realism at all. We can indeed find that people who call themselves good Theosophists may go through a picture-gallery and understand nothing about it, whereas others who are not Theosophists at all, but are Gnostics of Realism, are able to make an abundance of significant comments on it, because with their whole personality they are in touch with the reality of the things they see. Or again, many Theosophists go out into the country and are unable to grasp with their whole souls anything of the greatness and sublimity of nature; they are not Gnostics of Realism.

There are also Gnostics of Materialism. Certainly they are strange Gnostics. But quite in the sense in which there are Gnostics of Realism, there can be Gnostics of Materialism. They are persons who have feeling and perception only for all that is material; persons who try to get to know what the material is by coming into direct contact with it, like the dog who sniffs at substances and tries to get to know them intimately in that way, and who really is, in regard to material things, an excellent Gnostic. One can be a Gnostic in connection with all twelve world-outlook signs. Hence, if we want to put Gnosis in its right place, we must draw a circle, and the whole circle signifies that the Gnosis can move round through all twelve world-outlook signs. Just as a planet goes through all twelve signs of the Zodiac, so can the Gnosis pass through the twelve world-outlook signs. Certainly, the Gnosis will render the greatest service for the healing of souls when the Gnostic frame of mind is applied to Spiritism. One might say that Gnosis is thoroughly at home in Spiritism. That is its true home. In the other world-outlook-signs it is outside its home. Logically speaking, one is not justified in saying that there could not be a materialistic Gnosis. The pedants of concepts and ideas can settle such knotty points more easily than the sound logicians, who have a somewhat more complicated task. One might say, for example: “I will call nothing ‘Gnosis’ except what penetrates into the ‘spirit’.” That is an arbitrary attitude with regard to concepts; as arbitrary as if one were to say, “So far I have seen violets only in Austria; therefore I call violets only flowers that grow in Austria and have a violet colour—nothing else.” Logically it is just as impossible to say that there is Gnosis only in the world-outlook-sign of Spiritism; for Gnosis is a “planet” which passes through all the mental-constellations.

There is another world-outlook-mood. Here I speak of “mood”, whereas otherwise I speak of “signs” or “pictures”. Of late it has been thought that one could more easily become acquainted—and yet here even the easy is difficult—with this second mood, because its representative, in the constellation of Idealism, is Hegel. But this special mood in which Hegel looks at the world need not be in the constellation of Idealism, for it, too, can pass through all the constellations. It is the world-outlook of Logicism. The special mark of Logicism consists in its enabling the soul to connect thoughts, concepts and ideas with one another. As when in looking at an organism one comes from the eyes to the nose and the mouth and regards them as all belonging to each other, so Hegel arranges all the concepts that he can lay hold of into a great concept-organism—a logical concept-organism. Hegel was simply able to seek out everything in the world that can be found as thought, to link together thought with thought, and to make an organism of it—Logicism! One can develop Logicism in the constellation of Idealism, as Hegel did; one can develop it, as Fichte did, in the constellation of Psychism; and one can develop it in other constellations. Logicism is again something that passes like a planet through the twelve zodiacal signs.

There is a third mood of the soul, expressed in world-outlooks; we can study this in Schopenhauer, for example. Whereas the soul of Hegel when he looked out upon the world was so attuned that with him everything conceptual takes the form of Logicism, Schopenhauer lays hold of everything in the soul that pertains to the character of will. The forces of nature, the hardness of a stone, have this character for him; the whole of reality is a manifestation of will. This arises from the particular disposition of his soul. This outlook can once more be regarded as a planet which passes through all twelve zodiacal signs. I will call this world-outlook, Voluntarism.

Schopenhauer was a voluntarist, and in his soul he was so constituted that he laid himself open to the influence of the mental constellation of Psychism. Thus arose the peculiar Schopenhauerian metaphysics of the will: Voluntarism in the mental constellation of Psychism.

Let us suppose that someone is a Voluntarist, with a special inclination towards the constellation of Monadism. Then he would not, like Schopenhauer, take as basis of the universe a unified soul which is really “will”; he would take many “monads”, which are, however, will-entities. This world of monadic voluntarism as been developed most beautifully, ingeniously, and I might say, in the most inward manner, by the Austrian philosophic poet, Hamerling. Whence came the peculiar teaching that you find in Hamerling's Atomistics of the Will? It arose because his soul was attuned to Voluntarism, while he came under the mental constellation of Monadism. If we had the time, we could mention examples for each soul-mood in each constellation. They are to be found in the world.

Another special mood is not at all prone to ponder whether behind the phenomena there is still this or that, as is done by the Gnostic mood, or the idealistic or voluntary moods, but which simply says: “I will incorporate into my world-conception whatever I meet with in the world, whatever shows itself to me externally.” One can do this in all domains—i.e. through all mental constellations. One can do it as a materialist who accepts only what he encounters externally; one can also do it as Spiritist. A man who has this mood will not trouble himself to seek for a special connection behind the phenomena; he lets things approach and waits for whatever comes from them. This mood we can call Empiricism. Empiricism signifies a soul-mood which simply accepts whatever experience may offer. Through all twelve constellations one can be an empiricist, a man with a world-conception based on experience. Empiricism is the fourth psychic mood which can go through all twelve constellations.

One can equally well develop a mood which is not satisfied with immediate experience, as in Empiricism, so that one feels through and through, as an inner necessity, a mood which says: Man is placed in the world; in his soul he experiences something about the world that he cannot experience externally; only there, in that inner realm, does the world unveil its secrets. One may look all round about and yet see nothing of the mysteries which the world includes. Someone imbued with a mood of this kind can often say: “Of what help to me is the Gnosis that takes pains to struggle up to a kind of vision? The things of the external world that one can look upon—they cannot show me the truth. How does Logicism help me to a world-picture? ... In Logicism the nature of the world does not express itself. What help is there in speculations about the will? It merely leads us away from looking into the depths of our own soul, and into those depths one does not look when the soul wills, but, on the contrary, just when by surrendering itself it is without will.” Voluntarism, therefore, is not the mood that I mean here, neither is Empiricism—the mere looking upon and listening to experience and events. But when the soul has become quiet and seeks inwardly for the divine Light, this soul-mood can be called Mysticism.

Again, one can be a mystic through all the twelve mental constellations. It would certainly not be specially favourable if one were a mystic of materialism—i.e. if one experienced inwardly not the mental, the spiritual, but the material. For a mystic of materialism is really he who has acquired a specially fine perception of how one feels when one enjoys this or that substance. It is somewhat different if one imbibes the juice of this plant or the other, and then waits to see what happens to one's organism. One thus grows together with matter in one's experience; one becomes a mystic of matter. This can even become an “awakening” for life, so that one follows up how one substance or another, drawn from this or that plant, works upon the organism, affecting particularly this or that organ. And so to be a Mystic of Materialism is a precondition for investigating individual substances in respect of their healing powers.

One can be a Mystic of the world of matter, and one can be a Mystic of Idealism. An ordinary Idealist or Gnostic Idealist is not a Mystic of Idealism. A Mystic of Idealism is one who has above all the possibility in his own soul of bringing out from its hidden sources the ideals of humanity, of feeling them as something divine, and of placing them in that light before the soul. We have an example of the Mystic of Idealism in Meister Eckhardt.

Now the soul may be so attuned that it cannot become aware of what may arise from within itself and appear as the real inner solution of the riddle of the universe. Such a soul may, rather, be so attuned that it will say to itself: “Yes, in the world there is something behind all things, also behind my own personality and being, so far as I perceive this being. But I cannot be a mystic. The mystic believes that this something behind flows into his soul. I do not feel it flow into my soul; I only feel it must be there, outside.” In this mood, a person presupposes that outside his soul, and beyond anything his soul can experience, the essential being of things lies hidden; but he does not suppose that this essential nature of things can flow into his soul, as does the Mystic. A person who takes this standpoint is a Transcendentalist—perhaps that is the best word for it. He accepts that the essence of a thing is transcendent, but that it does not enter into the soul—hence Transcendentalism. The Transcendentalist has the feeling: “When I perceive things, their nature approaches me; but I do not perceive it. It hides behind, but it approaches me.”

Now it is possible for a man, given all his perceptions and powers of cognition, to thrust away the nature of things still further than the Transcendentalist does. He can say; “The essential nature of things is beyond the range of ordinary human knowledge.” The Transcendentalist says; “If with your eyes you see red and blue, then the essential being of the thing is not in the red or blue, but lies hidden behind it. You must use your eyes; then you can get to the essential being of the thing. It lies behind.” But the mood I now have in mind will not accept Transcendentalism. On the contrary, it says: “One may experience red or blue, or this or that sound, ever so intensely; nothing of this expresses the hidden being of the thing. My perception never makes contact with this hidden being.” Anyone who speaks in this way speaks very much as we do when we take the standpoint that in external sense-appearance, in Maya, the essential nature of things does not find expression. We should be Transcendentalists if we said: “The world is spread out all around us, and this world everywhere proclaims its essential being.” This we do not say. We say: “This world is Maya, and one must seek the inner being of things by another way than through external sense-perception and the ordinary means of cognition.” Occultism! The psychic mood of Occultism!

Again, one can be an Occultist throughout all the mental-zodiacal signs. One can even be a thorough Occultist of Materialism. Yes, the rationally-minded scientists of the present day are all occultists of materialism, for they talk of “atoms”. But if they are not irrational it will never occur to them to declare that with any kind of “method” one can come to the atom. The atom remains in the occult. It is only that they do not like to be called “Occultists”, but they are so in the fullest sense of the word.

Apart from the seven world-outlooks I have drawn here, there can be no others—only transitions from one to another. Thus we must not only distinguish twelve various shades of world-outlook which are at rest round the circle, so to speak, but we must recognize that in each of the shades a quite special mood of the human soul is possible. From this you can see how immensely varied are the outlooks open to human personalities. One can specially cultivate each of these seven world-outlook-moods, and each of them can exist on one or other shade.

What I have just depicted is actually the spiritual correlative of what we find externally in the world as the relations between the signs of the Zodiac and the planets, the seven planets familiar in Spiritual Science. Thus we have an external picture (not invented, but standing out there in the cosmos) for the relations of our seven world-outlook-moods to our twelve shades of world-outlook. We shall have the right feeling for this picture if we contemplate it in the following manner.

Let us begin with Idealism, and let us mark it with the mental-zodiacal sign of Aries; in like manner let us mark Rationalism as Taurus, Mathematism as Gemini, Materialism as Cancer, Sensationalism as Leo, Phenomenalism as Virgo, Realism as Libra, Dynamism as Scorpio, Monadism as Sagittarius, Spiritism as Capricorn, Pneumatism as Aquarius, and Psychism as Pisces. The relations which exist spatially between the individual zodiacal signs are actually present between these shades of world-outlook in the realm of spirit. And the relations which are entered into by the planets, as they follow their orbits through the Zodiac, correspond to the relations which the seven world-outlook-moods enter into, so that we can feel Gnosticism as Saturn, Logicism as Jupiter, Voluntarism as Mars, Empiricism as Sun, Mysticism as Venus, Transcendentalism as Mercury, and Occultism as Moon (see Diagram 11).

Even in the external pictures—although the main thing is that the innermost connections correspond—you will find something similar. The Moon remains occult, invisible when it is New Moon; it must have the light of the Sun brought to it, just as occult things remain occult until, through meditation, concentration and so on, the powers of the soul rise up and illuminate them. A person who goes through the world and relies only on the Sun, who accepts only what the Sun illuminates, is an Empiricist. A person who reflects on what the Sun illuminates, and retains the thoughts after the Sun has set, is no longer an Empiricist, because he no longer depends upon the Sun. “Sun” is the symbol of Empiricism. I might take all this further but we have only four periods to spend on this important subject, and for the present I must leave you to look for more exact connections, either throughout your own thinking or through other investigations. The connections are not difficult to find when the model has been given.

Broadmindedness is all too seldom sought. Anyone really in earnest about truth would have to be able to represent the twelve shades of world-outlook in his soul. He would have to know in terms of his own experience what it means to be a Gnostic, a Logician, a Voluntarist, an Empiricist, a Mystic, a Transcendentalist, an Occultist. All this must be gone through experimentally by anyone who wants to penetrate into the secrets of the universe according to the ideas of Spiritual Science. Even if what you will find in the book, Knowledge of the Higher Worlds, does not exactly fit in with this account, it is really depicted only from other points of view, and can lead us into the single moods which are here designated as the Gnostic mood, the Jupiter mood, and so on.

Often a man is so one-sided that he lets himself be influenced by only one constellation, by one mood. We find this particularly in great men. Thus, for example, Hamerling is an out-and-out Monadist or a monadologistic Voluntarist; Schopenhauer is a pronounced voluntaristic Psychist. It is precisely great men who have so adjusted their souls that their world-outlook-mood stands in a definite spiritual constellation. Other people get on much more easily with the different standpoints, as they are called. But it can also happen that men are stimulated from various sides in reaching their world-outlook, or for what they place before themselves as world-outlook. Thus someone may be a good Logician, but his logical mood stands in the constellation of Sensationalism; he can at the same time be a good Empiricist, but his empirical mood stands in the constellation of Mathematism. This may happen. When it does happen, a quite definite world-outlook is produced. Just at the present time we have an example of the outlook that comes about through someone having his Sun—in spiritual sense—in Gemini, and his Jupiter in Leo; such a man is Wundt. And all the details in the philosophical writings of Wundt can be grasped when the secret of his special psychic configuration has been penetrated.

The effect is specially good when a person has experienced, by way of exercises, the various psychic moods—Occultism, Transcendentalism, Mysticism, Empiricism, Voluntarism, Logicism, Gnosis—so that he can conjure them up in his mind and feel all their effects at once, and can then place all these moods together in the constellation of Phenomenalism, in Virgo. Then there actually comes before him as phenomena, and with a quite special magnificence, that which can be unveiled for him in a remarkable way as the content of his world-picture. When, in the same way, the individual world-outlook-moods are brought one after another in relation to another constellation, then it is not so good. Hence in many ancient Mystery-schools, just this mood, with all the soul-planets standing in the spiritual constellation of Virgo, was induced in the pupils because it was through this that they could most easily fathom the world. They grasped the phenomena, but they grasped them “gnostically”. They were in a position to pass behind the thought-phenomena, but they had no crude experience of the will: that would happen only if the soul-mood of Voluntarism were placed in Scorpio. In short, by means of the constellation given through the world-outlook-moods—the planetary element—and through the nuances connected with the spiritual Zodiac, the world-picture which a person carries with him through a given incarnation is called forth.

But there is one more thing. These world-pictures—they have many nuances if you reckon with all their combinations—are modified yet again by possessing quite definite tones. But we have only three tones to distinguish. All world-pictures, all combinations which arise in this manner, can appear in one of three ways. First, they can be theistic, so that what appears in the soul as tone must be called Theism. Or, in contrast to Theism, there may be a soul-tone that we must call Intuitionism. Theism arises when a person clings to all that is external in order to find his God, when he seeks his God in the external. The ancient Hebrew Monotheism was a particularly “theistic” world-outlook. Intuitionism arises when a person seeks his world-picture especially through intuitive flashes from his inner depths. And there is a third tone, Naturalism.

These three psychic tones are reflected in the cosmos, and their relation to one another in the soul of man is exactly like that of Sun, Moon and Earth, so that Theism corresponds to the Sun—the Sun being here considered as a fixed star—Intuitionism to the Moon, and Naturalism to the Earth. If we transpose the entities here designated as Sun, Moon and Earth into the spiritual, then a man who goes beyond the phenomena of the world and says: “When I look around, then God, Who fills the world, reveals Himself to me in everything,” or a man who stands up when he comes into the rays of the sun—they are Theists. A man who is content to study the details of natural phenomena, without going beyond them, and equally a man who pays no attention to the sun but only to its effects on the earth—he is a Naturalist. A man who seeks for the best, guided by his intuitions—he is like the intuitive poet whose soul is stirred by the mild silvery glance of the moon to sing its praises. Just as one can bring moonlight into connection with imagination, so the occultist, the Intuitionist, as we mean him here, must be brought into relation with the moon.

Lastly there is a special thing. It occurs only in a single case, when a person, taking all the world-pictures to some extent, restricts himself only to what he can experience on or around or in himself. That is Anthropomorphism. Such a person corresponds to the man who observes the Earth on its own account, independently of its being shone upon by the Sun, the Moon, or anything else. Just as we can consider the Earth for itself alone, so also with regard to world-outlooks we can reckon only with what as men we can find in ourselves. So does a widespread Anthropomorphism arise in the world. If one goes out beyond man in himself, as one must go out to Sun and Moon for an explanation of the phenomenon of the Earth—something that present-day science does not do—then one comes to recognize three different things, Theism, Intuitionism and Naturalism side by side and each with its justification. For it is not by insisting on one of these tones, but by letting them sound together, that one arrives at the truth. And just as our intimate corporeal relation with Sun, Moon and Earth is placed in the midst of the seven planets, so Anthropomorphism is the world-outlook nearest to the harmony that can sound forth from Theism, Intuitionism and Naturalism, while this harmony again is closest to the conjoined effect of the seven psychic moods; and these seven moods are shaded according to the twelve signs of the Zodiac.

You see, it is not true to talk in terms of one cosmic conception, but of

12 + 7 == 19 + 3 == 22 + 1 == 23

cosmic conceptions which all have their justification. We have twenty-three legitimate names for cosmic conceptions. But all the rest can arise from the fact that the corresponding planets pass through the twelve spiritual signs of the encircling Zodiac. And now try, from what has been explained, to enter into the task confronting Spiritual Science: the task of acting as peacemaker among the various world-outlooks. The way to peace is to realize that the world-outlooks conjointly, in their reciprocal action on one another, can be in a certain sense explained, but that they cannot lead into the inner nature of truth if they remain one-sided. One must experience in oneself the truth-value of the different world-outlooks, in order—if one may say so—to be in agreement with truth. Just as you can picture to yourselves the physical cosmos; the Zodiac, the planetary system; Sun, Moon and Earth (the three together) and the Earth on its own account, so you can think of a spiritual universe: Anthropomorphism; Theism, Intuitionism, Naturalism; Gnosis, Logicism, Voluntarism, Empiricism, Mysticism, Transcendentalism, Occultism, and all this moving round through the twelve spiritual Zodiacal signs. All this does exist, only it exists spiritually. As truly as the physical cosmos exists physically, so truly does this other universe exist spiritually.

In that half of the brain which is found by the anatomist, and of which one may say that it is shaped like a half-hemisphere, those activities of the spiritual cosmos which proceed from the upper nuances are specially operative. On the other hand, there is a part of the brain which is visible only when one observes the etheric body; and this is specially influenced by the lower part of the spiritual cosmos. (see Diagram 9 and Diagram 11.) But how is it with this influencing? Let us say of someone that with his Logicism he is placed in Sensationalism, and that with his Empiricism he is placed in Mathematism. The resulting forces then work into his brain, so that the upper part of his brain is specially active and dominates the rest. Countless varieties of brain-activity arise from the fact that the brain swims, as it were, in the spiritual cosmos, and its forces work into the brain in the way we have been able to describe. The brains of men are as varied in kind as all the possible combinations that can spring from this spiritual cosmos. The lower part of the spiritual cosmos does not act on the physical brain at all, but on the etheric brain.

The best impression one can retain from the whole subject would lead one to say: It opens out for me a feeling for the immensity of the world, for the qualitatively sublime in the world, for the possibility that man can exist in endless variety in this world. Truly, if we consider only this, we can already say to ourselves: There is no lack of varied possibilities open to us for the different incarnations that we have to go through on earth. And one can also feel sure that anyone who looks at the world in this light will be impelled to say: “Ah, how grand, how rich, the world is! What happiness it is to go on and on taking part, in ways ever more varied, in its existence, its activities, its endeavours!”

The Christian consciousness of to-day is still aware—or can, at least, still be aware—of two poles, representing as it were the outermost extremes of world-outlook. The two poles to which I refer are the Christmas secret and the Easter secret. To begin with—even if you only compare them outwardly—it will strike you at once that the Christmas secret is really the secret of birth; it represents the birth of Christ Jesus, and therewithal attaches itself to the secret of birth in general, the Easter secret is connected with the secret of death, inasmuch as it is a festival associated with the death of Christ Jesus. Now birth and death are the two boundaries of human life, as it runs its course within the physical body. Thus, in truth, we may say: over against what stands before man as the visible part of his being, birth and death veil from his sight the invisible part; they are the two gateways to the invisible world.

In the festivals of Christmas and Easter, two gateways to the invisible world are thus made the basis of the Christian year; and inasmuch as this is so, the Christian world-conception is indeed connected with the Mysteries of all the World. Wherever we may look—among all peoples and in the most varied regions of the Earth, we find Mysteries everywhere associated either with the secret of birth or with the secret of death, Not that it lies so patently at hand in every case; the inner connections are not always visible at once. Thus, certain Mysteries (I am only referring now to post-Atlantean time) were connected with the secret of birth in a more indirect way. I refer to those Mysteries which place into the very centre of their life what the profane world calls the Sacred Fire; ‘Sacred Fire’ is very different from what the profane world can understand. It is essentially Man himself—the super-sensible Man who underlies the human being of the sense-world. What is it that the profane world knows as the Sacred Fire (or, as we might also call it, the Sacred Warmth)? What is it in reality, when they revere this Fire? It is a symbol of the super-sensible Man. It is that which descends through birth from spiritual heights to grow and evolve in it physical body. It is the invisible or super-sensible Man—perceptible, however, to an old atavistic clairvoyance!

This, then, is the type of the Mysteries which takes its start from the super-sensible Man who underlies the man of the sense-world—the super-sensible Man who passes through birth to clothe himself with a sensely garment. This is the type of Mystery which afterwards passed over into the secret of Christmas; it is essentially the Mystery of birth.

Less hidden, we may truly say, is the other kind of Mystery,—that which belongs to the secret of death. While the former is associated with Fire, this kind of Mystery is associated with the Light. Here too, however, as in the case of Fire, something quite different is meant by ‘the Light.’ ‘The Light’ refers to that which speaks to man at night-time when the star-lit sky sends him its language of Light. All astrological Mysteries in ancient time were in reality Mysteries of Light,—in the times, I mean, before the arrival of the Mystery of Golgotha. Only, here again we must remember that the ancient Astrology was not pursued with the abstract calculations of to-day, but with an atavistic clairvoyant power. Man did not merely observe the mineral-physical world of stars above him; in those most ancient times, he had an organ with which to behold the secret of the constellations. It was, especially, a customary art in certain Mysteries of olden time, to observe the Moon establishing its various positions through the constellations of the Zodiac. They knew that when the Moon was shining from the region of the Pleiades, or from Taurus, it signified something quite different than if it were shining from some other region of the sky. Likewise the other planets in their several constellations were brought home to the consciousness of men. It was, however, a very different consciousness from what has remained to us in this materialistic epoch. They knew, moreover, that the Mystery of human death is connected with what is thus spoken to man by the starry constellations. Throughout the ever-changing association of the fixed stars with the several planets, they saw the expression, as it were, of a language which he who sojourns in the body hears from the Earth, while at the same time the souls of the dead perceive it from the other side. They were clearly conscious of the fact that when a man gives himself up with devotion to the language of the stars, he lives in that element which receives the human being when he passes through the Gate of Death.

They looked on birth as on a Question, in those ancient times; and the old kind of Mysticism—that is, the experience in consciousness of the invisible or super-sensible Man—was intended as an answer to this question. What the stars were speaking through their constellations,—they did not regard it as a mere outer fact, to be summed-up as we are wont to do. No! in the times of the old Mysteries—the Mysteries of the Stars, the Mysteries of Light—they regarded the starry constellations as a Question, and human death as the real answer thereto. (Even as birth was associated with the super-sensible Man, so was death associated with the constellations. Hence we may truly call the ‘Mysteries of Fire’ the Mysteries of Birth, the Christmas Mysteries; and the ‘Mysteries of Light’ the Star-Mysteries—the East Mysteries, the Mysteries of Death. And we may add: those Mysteries which afterwards merged into the real secret of Christmas, are the ones which really underlie all that humanity possessed by way of Mystery secrets, before Golgotha, in ancient India and Egypt. Chaldea and Western Asia was more the soil for Easter Mysteries—that is to say, for a Science of the Stars.

In Western Asia, especially among the so-called Iranian peoples and notably in the 3rd post-Atlantean epoch, the Science of the Stars was well developed. Only we must conceive that in the earliest times man had an exact super-sensible vision of the entity which clothes itself at birth with the physical body, just as he had on the other hand a direct vision and perception of the language of the stars. As I have often said, when ancient charts depict all manner of Beings in the Heavens, such Beings are no mere figment of human fancy. They are the image of what the old atavistic clairvoyance actually saw in the starry sky; for the old atavistic consciousness did really see the human being in connection with the entire Universe. This consciousness was thoroughly aware of the truth that the cosmos is a self-contained organism—in which organism we, as Man, do live and move and have our being.

This consciousness, needless to say, has been lost. It must be regained by mankind in course of the 5th post-Atlantean epoch; and that, in all essentials, by the two streams aforesaid—the streams of Star-wisdom and of Mysticism—finding one another once more. In ancient times they could appear distinct—two separate poles, as it were. In our time it must be possible to unite the Christmas and the Easter Mystery in one; to see them as the two sides of one and the same Being.

When we transplant ourselves into ancient times of human knowledge, we find a clear awareness of the fact that the Zodiac is not only to be found up yonder in the Heavens, but that man too carries within him the same law and principle as is represented for example by the Zodiac,—that is to say, by the farthest circumference of the Universe of the fixed stars.

You know that in olden times not only certain places in the Heavens were thus named, as Aries and Taurus, Gemini, Cancer, Leo, etc., but the human being too was membered thus: head = Aries; neck = Taurus; the two sides of man in their lateral symmetry = Gemini; the chest and ribs = Cancer; the heart as Leo, and so on, Man bears microcosmically within him the several regions which are also the fundamental places of the Heavens. This connection of microcosm and macrocosm was deemed most essential in those ancient times. Man, as it were, bore within him the Heavens of the fixed stars, by virtue of the Zodiac which represents it. It was said, of old time: When a man uses his larynx in speech, there sounds forth from him the same cosmic stream which flows down to us from the cosmos when the Moon is shining from the Pleiades. They felt the kinship of the Light and of that which the Light carries down when the Moon is shining from the region of the Pleiades,—they felt the kinship of this macrocosmic stream with that which issues from man when he makes use of his larynx. So too with the Sun. So too, they felt Man penetrated with the same law and principle that works in the planetary system, yet with this difference:—They knew that the system of the fixed stars corresponds to fixed places in Man, namely, the Ram to the head, the neck to the Bull, and so on. Fixed portions of the human being were thus associated with the heaven of the fixed stars. Those organs on the other hand which represent, as it were, the mobile element in man, sending the saps and fluids throughout man's nature, were connected by them, and rightly, with the planetary system. Man is himself, as it were, a heaven of the fixed stars, and he carries a planetary system within him. Thus in the oldest Mysteries they conceived an intimate relationship as between Man and the whole cosmos.

To perceive the full scope and range of this matter, must, however, also bear the following in mind. In man we have the several constellations like fixed places—Aries the head, Taurus the neck, and so on. Thereby, man stands in a certain relation—a quite individual relation—to the starry heavens. Assume for a moment that a man is born to-day in the Spring, when the Sun rises in Pisces. Pisces will be quite especially determined by his inner system of fixed stars. Now Pisces is associated with the feet,—that is to say, with what man experiences through his feet, inasmuch as he is born in the Spring, when the Sun rises in Pisces, a man is born with that part of his being which corresponds to this particular constellation to the Sun. If he were born at another season of the year, his constellation would be less in accordance with the cosmic constellation. Nowadays, this attunement or non-attunement of the human being is determined according to certain hard-and-fast schemes. In the ancient Mysteries they felt in a very living way the peculiar unison, the sounding-together of the human constellation after birth with the heavenly constellation.

Now you will bear in mind that a very special constellation existed in the age of Aries, precisely in the Mystery of Golgotha. For at that very time the whole of mankind, with that portion of the human being which corresponds to the head, was in harmony with the constellation of Aries in the Spring. Here was another reason why those who knew the Mysteries felt something quite peculiar in this correspondence of the human constellation of the head with the constellation of the Cosmos. Man is related, through the head, not with the Earth but with the Cosmos. Through the head, therefore, he is especially adapted to receive the forces of the Cosmos. With his head—that is to say, with his Aries—he reaches out into the Cosmos. What constellation will therefore be the most favourable one, of all that can exist in the Cycle of 25,920 years in which we are now living? Precisely that, in which the constellation of the Ram is with the rising Sun in Spring. In short, I wish to indicate this fact. They studied Man in his whole being, in his attunement with the macrocosm. They studied this especially because they were well aware how much depended, even for earthly events, on this attunement of Man with the macrocosm.

They perceived the manifold secrets of these constellations of the stars; and they always knew that with every secret of a starry constellation a human secret is connected. More and more, they tried to express how each secret of the stars is connected with an inner secret of Man. It is remarkable how far they got in this direction with their ancient science. We see it in the Pyramids. Even if crudely studied, the structure of the Pyramids proves to contain all manner of secrets. Take the length of the four basic sides, forming the plan of the Pyramid; compare it with the height. It corresponds exactly to the proportion of the diameter of a circle to its circumference. It is a true correspondence to a large number of decimal places. But it not only applies to things like this. Certain sub-divisions in the Pyramids correspond to the Zodiacal sub-divisions of the macrocosm. The weight of the Pyramids—it has only been calculated approximately—is a certain fraction of the weight of the whole Earth. Certain measurements of the Pyramids, multiplied by a power of 18, give you the distance from the Earth to the Sun. In short, such are the measurements of the Pyramids that they can only be the result of a marvellous and intimate knowledge of the relationships of the stars and the Heavens.

These Pyramids were not really the work of the Egyptians, Whenever conquerors came into Egypt from Iranian countries, from Western Asia, they created Pyramidal structures, The Egyptians learned to build Pyramids from these peoples, peoples who possessed Star-Mysteries; their own Mysteries were not Star-Mysteries, but rather a kind of Christmas Mysteries.

The study of the Pyramids had led to this result, even during the 19th century. Men like Carus declared that the pure study of the Mysteries was enough to show us that there was a Science in ancient times which has since been lost, and which is calculated to make the civilisation of to-day blush for shame. These are Carus' own words, not mine. The humanity of to-day are not very prone to believe that there existed in primeval human times a science—acquired by somewhat different means, it is true—but a true science none the less, able to shed its light into deep secrets of the Cosmos.

But the most important thing is not the mere fact that the Wise Men of those Mysteries were acquainted with such distant cosmic measures or secreted them into the structure of the Pyramids. The most remarkable is quite another thing. It was by no means an abstract knowledge which they had, of man's relation to the Universe of stars. It was a very concrete knowledge—a knowledge whereby Man could feel himself within the whole Cosmos. He knew that with his head, which he turns freely to the Cosmos, he is directly related to the Heaven of the fixed stars. All that appeared to the human being as the secret of the head—the Wise Men of the Mysteries perceived it as the secrets of the heaven of the fixed stars. And it is perfectly true the human head is formed by the heaven of the fixed stars. It is but a materialistic prejudice of to-day to suppose that everything is inherited from the ancestors,—that everything comes from the germ. The germ itself—in so far as it is the germ of the head—is informed and filled with forces, within the human mother, by the heaven of the fixed stars. According to his head, Man is connected with the fixed stars. His head is an image of the whole heaven of the fixed stars. You may read of it from another point of view in my booklet, The Spiritual Guidance of Mankind, where I have also touched upon this matter. Likewise on the other side, the rest of the human organism corresponds to all that is connected with the secret of the Sun. Even in this direction, Man is really of a twofold nature; and this was well known to those Wise Men of the ancient Mysteries who were the keepers of the Star-Mysteries, or Easter Mysteries. Man is a twofold nature: his head is assigned to the heaven of the fixed stars; and the rest of his body, with the centre in the heart, to the Sun.

Now these ancient astronomers (or you may call them astrologers, if you will) knew something else as well. When we observe the stars in their relation to the Sun, we see the Sun gradually remaining behind as against the movement of the fixed stars. Thereby the vernal point keeps on appearing at a different place; the Sun is always being left behind a little. The stars seem to go a little quicker in their annual movement than the Sun. And the strange thing is (though for the old astronomers it was not strange at all—it was a deep and significant Mystery for them) that after 72 years the fixed stars in their movement have sped on exactly a day ahead of the Sun—one day in 72 years.

What does this signify, transferred to Man; For the old astronomers it was fraught with meaning, though for the clever people of to-day, no doubt, it may seem nonsense. It meant that among all other things we also have in us this twofold, fixed-star and solar nature. With our head we go quicker than with the rest of our body. And when we have lived for 72 years (these things, of course, arc only to be taken approximately), our head has gone ‘ahead’ of the rest of our body by a whole day of stars. That is why the average—as I have often explained from other points of view—human life lasts for 72 years. It can be much longer, of course, or shorter as the case may be; but on the average, the span of human life is 72 years. All this is connected with the duality between the course of life in the head, and in the rest of the human body. It corresponds exactly to the duality of the movements of the heaven of the fixed stars and of the Sun.

So does Man stand as a microcosm in the macrocosm. In those olden times, Man was indeed able to feel himself within the macrocosm, just as our little finger now feels itself to be part and parcel of the organism as a whole. Man was really able to feel himself a member of the whole.

And they considered this the most important thing: to perceive how human life is connected with the secret of the stars. Therefore especially the Mystery of death, the Easter Mystery, was associated with the Star-Mystery.

The Christian World-conception now had the task of connecting the two together. This must essentially be contained in the concrete development of Christian World-conceptions. The Mystery of birth, the Christmas Mystery, the Mystery of super-sensible Man on the side of birth, must be connected with the Mystery of death, the Easter Mystery, the Mystery of the super-sensible Man on the side of death.

That which is generally known as Science nowadays, concerns itself with birth; that which is generally known as Religion, concerns itself with death. The Religion of to-day lacks any inclination to turn to the super-sensible Man. It sounds a strange thing to say; but the mere fact that Religion still talks of the super-sensible Man does not imply that it has any strong inclination to concern itself with super-sensible Man in any real way. For we can only concern ourselves with the super-sensible Man if we take our start from what was felt most strongly in the ancient Mysteries of Christmas—that is to say, if, taking our start from birth, we find our way through birth into human pre-existence. Therefore the Mysteries of birth laid the greatest stress on the pre-existence—the existence before birth—of super-sensible Man. The other Mysteries—those that then culminated in the Easter Mysteries—laid especial stress on the post-existence, on the existence of Man beyond death. It is to this latter side that the Religions have inclined, at the same time rejecting the Science that is connected therewith, namely the wisdom of the stars. Meanwhile the Science of to-day, which concerns itself chiefly with problems of descent—with all that belongs to birth—has rejected what leads to the super-sensible Man and to the conscious experience of him, which is true Mysticism.

Thus it has come about that Science on the one hand, by rejecting the super-sensible Man, has become materialistic; while on the other hand Religion, by declining to study the super-sensible Man, has become unscientific. In our time the two are standing side by side, without any bridge between them. Those who seem to represent Religion—though in reality, broadly speaking, they only want to “guard their pounds and talents”—those who call themselves official representatives of the religious faiths, are most annoyed when you speak of the pre-existence of the soul, that is, of super-sensible Man in his reality.

Needless to say, I have been speaking of all this only in the briefest aphorisms. I only wished to emphasise how we must try once more to widen out man's vision, beyond what is immediately present in the physical world. Inasmuch as we have pointed to the two directions in the Mysteries, our outlook has indeed been widened in the two directions in which the sense world must he transcended. For on the one hand we must seek again for the true inner Man, who can only be found within us by the path described in Knowledge of the Higher Worlds and its Attainment. That is the one side; and the other is, to seek in a new form for what the stars can say to us. But we shall only find it in its new form if we are able once again to bring into direct relation to the Macrocosm what is there in Man himself. Such is the inner composition a book like Occult Science. Here the attempt is made once more to build the bridge between Man and the Macrocosm. What can be found in man himself, the evolution of man, is connected with that in the macrocosm to which man's evolution belongs. Definite stages in the evolution of man are connected with definite processes in the macrocosm. Thus, in our anthroposophical Spiritual Science we have begun again to look in both directions—to look for the super-sensible man and for the secrets of the Macrocosm. This also means the building of it bridge, once more, between Religion and Science.

Religion has become void of science. Any one who will, can see that it is so. And, that the science of to-day has become void of Religion, is still more obvious. Quite unconnectedly, the two stand side by side in the so-called civilisation of our time. In this way alone was it possible for such strange errors to arise as I described in these lectures,—errors of which the sharp-witted intellectual theories of Dupuis are a particulate example. Dupuis, as I said, considered the ancient Mysteries mere error and deceit. He believed that in those ancient Mysteries certain tales were invented merely in order to delude the people, while in reality they had nothing else in view than the mere movements of the stars. Dupuis made the simple mistake of believing that the Ancients could see nothing else in the star-lit sky than a modern astronomer can see; whereas in reality, what the modern astronomer sees in the star-lit sky is precisely equivalent to what the modern anatomist sees in the human body. Just as the corpse is not the man, so too, the content of modern Astronomy is not the real heaven of the stars. Natural-scientific Astronomy is only in its initial stages; it has experienced no more, as yet, than a mere mathematical, mechanical and summary description of what goes on in the great Universe outside us. Study what is afforded by the Astronomy of to-day; you will find mathematical and mechanical relationships; it is the mere expression of an immense celestial machinery. Meanwhile, all that takes place on Earth (with the exception of the coarsest physical processes), the scientist only seeks to investigate on the Earth itself. Wherever a plant arises, wherever a human being or an animal is born, it is all supposed to be due to “inheritance.” For it goes without saying, you can in no way apply to man what the modern astronomer finds in the stars. But in real fact there is a mutual interplay between the starry Heavens and the Earth. No seed or germ can arise on the Earth—neither the germ of a plant, nor of an animal or man—unless it be prepared and laid down by the whole macrocosm.

What does the scientist of to-day say? Here is the hen, and in the hen, the egg. It goes without saying: from the egg a new hen is derived, and from the hen an egg again, and thence again a hen. Therefore the scientist follows it up from hen to hen. Whereas the truth is: Here are the starry heavens, here is the hen. The whole of the heavens send their forces, from all the constellations, into the hen; and the germ inside the hen is an expression of the entire heaven of the stars.

It is strange to look into the course of evolution in this respect. A science existed, once upon a time, which might well make the people of to-day blush for shame. It has been lost and ruined. We must be conscious that we are living to this day in the age of a lost science. The first beginnings of a science have been planted again in a new form, and they must be developed. What is admired so much, in the progress of science during the last four centuries, can only justly be admired if looked upon as a beginning. It is only when the bridge is built from this beginning to the real Mysteries of Christmas and Easter—only when this bridge is built, at least for human feeling—that something real will have been achieved.

We should make this thought living in our soul, for this thought alone is prone to unite the man of to-day, in his soul, with the Universe. Every seed is united with the macrocosm; the seeds of the Spirit likewise. Man unites himself with the macrocosm when he tries to receive into his soul a macrocosmic science. To begin with at least in the idea, in the intuition thereof, this consciousness of the macrocosmic connections of Man and the Earth needs to be carried into all branches of life. Our time is far remote from such a consciousness. In this respect, our time is indeed in a certain sense in the reverse position, as compared with a certain epoch of the past. For we may ask: How could a primeval wisdom of mankind—so great and so far-reaching that this present time could blush for shame to contemplate it,—how could such a science have been lost? We need not wonder very much that it was lost. We must remember that in the evolution of humanity the positive is most certainly connected with the negative aspect. We have often spoken of the progress humanity has undergone by the spread of Christianity; let us not, however, forget that the spread of Christianity—the positive aspect—is also connected with the negative aspect of the same, namely the laying-waste of an ancient culture. Let us not forget that tens of thousands of works of ancient culture were destroyed while Christianity was being spread abroad. Thousands and thousands of symbols in which the Ancient Wisdom had been handed down, were destroyed. People to-day have little conception of the ruthless work of destruction which culminated in the third and fourth centuries of our era. Julian the Apostate still tried to some extent to stem this work of destruction; but the time was against him. He did not succeed. Humanity to-day ought to be well aware how many things were destroyed and lost and ruined in those centuries.

Precisely from such things, we can learn that evolution, so-called, is by no means simple. Suppose for a moment that Christianity had not gone on its way through the world as an appalling destroyer. Mankind would have had to remain in their old state of un-freedom. For the attainment of freedom is after all, only possible by that Impulse which is also the Impulse of the Mystery of Golgotha.

On the other hand, the negative side must not be allowed to get the upper hand. For there exists a certain spirit which has preserved far more the negative aspect of Christianity. It appears in this form to-day: it wants to destroy—this time, in the soul-life—all that arises towards the re-conquest of the Ancient Wisdom. This ought not to be allowed to happen. To-day, again and again—wherever they have the opportunity—the so-called official representatives of Christianity bring forward this idea: “At the time of Christ,” they say, “in the apostolic age, there were Revelations. To-day no such thing is permissible. Today it is sin or swindle or deceit; it is anti-Christian.” To see clearly in these matters is also one of the tasks of today, for every human being who strives for the truth. The striving for clarity is one of the essential tasks for to-day. Alas! in other matters too, clarity has grown befogged by all manner of feelings which people associate with mere empty phrases. I do believe the healthy feeling of the truth can only be sought and found again along the paths of the Spirit.

Words are terribly misused to-day. Think of all the words that are sounding through the world to-day, and taken seriously as though there were anything contained in the empty words. In this domain, Spiritual Science is no less important as an educator than by its immediate contents. If it claims to be true Spiritual Science, it can never feed men with mere words. Why not? For the very simple reason that you can talk of anything nowadays if you remain at the mere words, if you remain at the mere words, you can talk much about Natural Science. Fritz Mauthner proves, in his dictionary that Natural Science, whenever it claims to become a “Science,”—whenever it goes beyond the mere notification of facts,—becomes a science of mere words. And in the science of History there is nothing else than words, for—as I told you—everything else is passed-through by man in a dreaming condition. And so it is in other spheres. In Politics,—go to work uprightly and honestly, and you will probably find still less behind the words than in the other spheres of life. If you hold to the mere words, you can talk a lot nowadays about Nature and History and Politics and Economics. But you can not talk of the Spirit if you hold fast to the mere words for the Spirit, to-day, is nowhere contained in the words. I mean this in all earnestness. Yet the converse is also true. Namely, in compensation for this, the Spiritual Science of to-day is a real education, for men to grow beyond the prevailing attachment to words.

It is the paramount task of those who believe in Anthroposophy to go beyond the words to the real things; and—as the “thing” of Spiritual Science is the Spirit itself—this means to go beyond the words to the Spirit. This will be fruitful; this will endow us with new purposes and aims in all domains of life One fruit, above all, it will bear. It will liberate—all those who are willing to be liberated—from the belief in authority; from that credulity and superstition which is so widespread in the humanity of to-day—so widespread that they even fail to notice its existence. Alas! many a bitter experience will still be necessary for poor mankind of to-day to find its way, more or less, on to the path to which I here refer.

The poor humanity of to-day!—it prides itself on the very thing which it most lacks, namely, on freedom from faith in authority, freedom from idol-worship. In the eyes of him who knows the Spirit, many an idol of the past is worth more than the idols of the present. As to the idols of the present... The conscious man, no doubt, has fallen out of the habit of prayer; but the unconscious man prays to the idols of the present all the more fervently. For in the eyes of him who sees through the evolution of the world, the Woodrow Wilsons and the rest are far more perilous idols of superstition than any idols of the past. The humanity of to-day is far more attached to its idols and superstitions than ever primeval humanity were attached to theirs. Even the clearest signs will scarcely avail the humanity of to-day. Precisely in these things, they are extraordinarily difficult to bring on to the oaths of truth.

The earnestness of the moment does indeed require it again and again.—Even when we bring forward truths that reach out into such far and wide perspectives, we must conclude with such remarks as I have made just now. It is essential to Spiritual Science to serve real life; and that which claims to be serving life nowadays is serving it least of all.

If one follows the sun as it rises, one sees that it does not rise at the same point every day, but that it rises at a certain point in the spring and then gradually advances further and further. This [point] is determined according to a sign in the [zodiac]: Now the Sun rises in the sign of Pisces ♓, formerly it was in the sign of Aries ♈, still earlier in the sign of Taurus ♉, and if we go further and further back the circle we come to the sign of Gemini ♊, Cancer ♋, Leo ♌, Virgo ♍, Libra ♎, Scorpio ♏, Sagittarius ♐, Capricorn ♑, Aquarius ♒.

Around 800 BC, the Sun began to rise in the sign of Aries or the Lamb. The constellations are so far apart that they always make up about one-twelfth of the circle. From one constellation the sun passes into the other. Around the year 1800 the sun moved into the constellation of Pisces, so it took 1800+800=2600 years to pass from one constellation to the other. This is always connected with great transformations on the Earth. There are always significant cultural changes going on. The changes in the conditions of the earth are of course connected with the fact that the sun has great influence on the earth. Everything that is called mental in man is connected with the sun, everything physical with the earth. When man lives on the earth, [he is dependent on the earth, develops according to the earthly conditions]. 2600 years ago man took up different than now; then he was formed to be an athlete, for example, now he is formed to be a writer.

Also on the sun the conditions are changing. We can say that for the Sun, for the Earth the changes have great importance. When man is spiritually embodied, he lives in the conditions of the Sun, in Devachan. He is connected with the earth gravity as long as he is on earth. If he dies, he will be related to the solar gravity. The moon is in between, it is connected with the astral body, forms the intermediate stage between the earth and the sun - Kamaloka.

The incarnations have the purpose that man really goes through what he can go through. Not haphazard are the incarnations, but man is connected with the solar existence, so that he develops mentally just as the sun moves in its [ecliptic]. In 12 times 2600 years, that is in 31200 years, the sun goes once around through all constellations. This is also the time in which man goes through his mental development. He goes through twelve stages in a cycle, then he always meets different stages on earth, in which he learns new things. Female-male is occultly counted together, so that he has to go through twenty-four incarnations. This is the law of the interspace between new birth and death. This coincides approximately also with the race formations. Always between two such [constellations] a new race arises. In each race man has incarnated twice, as man and as woman. He finds different conditions and learns in different ways. Pedantic regularity in the incarnations does not exist; because it does not depend only on the inner conditions of man. [When the earth can use someone, then the law is broken.] So, on the whole, only in general this cycle of individuality coincides with the cycle of race. The intermediate time is also related to the laws of heaven.

Man comes to Kamaloka by the fact that his astral body is still connected with the drives and desires which he can satisfy only on earth, in the physical shell. As long as the human being has not gotten out of the habit of desiring, so long it lasts. Man has been completed in his present physique by the coming out of the moon. Therefore, his instinctive life is connected with the moon. The urge to the physical body is implanted by the moon and is connected with the moon forces. Therefore, man is embodied with the sphere of the moon as long as these drives last in him. A lunar cycle lasts eighteen years. This is also the time man must remain in the Kamaloka.

All these deeper truths are expressed in the religious-ritual formulas. Thus we have also the gateway to the so-called astrology.

A new cycle is the occurrence of the same conditions. The evolution runs along a spiral, so that each time it starts at a slightly higher point.

Only if it is regarded as a time of trial and testing can anything propitious emerge from the period of grave difficulty through which humanity has been passing. I cannot help thinking to-day of the lectures given in this very town many years ago, before the war, and those of you who have studied what was then said, will have realised that certain definite indications were given of the terrible times ahead. The lectures dealt with the Folk-Souls of the European peoples (The Mission of Folk-Souls. Eleven lectures, Christiania 7th—17th June, 1910), and as a reminder of them—in order, too, that you may realise their purport more clearly—I would like, by way of introduction, to speak of a certain interesting episode.

In the year 1918 I had a conversation in Middle Europe with someone who in the autumn of that year played a brief but significant part in the catastrophic events which were then assuming a particularly menacing form. Those who were able to follow the course of events, however, realised already in the early months of that year that this particular man would be in a key position when matters came to a point of decision. As I say, I had a talk with him in the month of January, 1918, and in the course of our conversation he spoke of the need for a psychology, for teaching on the subject of the Folk-Souls of the European peoples. The chaos into which humanity was falling would make it essential—so he said—for those who desired to take the lead in public affairs to understand the forces at work in the souls of the peoples of Europe. And he expressed deep regret that there was really no possibility of basing the management of public affairs upon any knowledge of this kind. I answered that I had given lectures on this very subject and I afterwards sent the volume to him, having added a foreword dealing with the situation as it then was—in January, 1918. I tell you this merely in order to indicate the real purport of the lectures. Their aim was to give true guiding lines for counteracting the forces which were leading straight into confusion and chaos. And it was for the same reason that I again made use of them in the year 1918, in the way I have indicated. But it was all quite useless, in spite of the preface dealing with the necessities of the situation that had later arisen, because ripeness of insight was required to understand the strength of the forces leading to decay, and although this ripeness of insight would have been within the reach of many leading men, they were not willing to strive for it.

And it is the same to-day. People are still terribly afraid to envisage, in their true form, the forces that are leading straight into chaos. Instead of facing these forces of decay, they prefer to spin all kinds of fantastic notions, believing that if they take refuge in them, life will go on quite peacefully. But those who will have nothing to do with this kind of thinking and who face the realities of the situation, hold no such belief. Far from it.

Precisely here in Norway destiny made it necessary to speak of the relations between the European Folk-Souls, and indeed I have been speaking of the same theme, with its different ramifications, more or less in detail for many years. I have said more than once that a time will come in European affairs when much will depend upon whether Norway can count among its people, men who will range themselves on the side of true progress and devote their powers to furthering it. The geographical position of Norway renders this imperative and indeed possible. Up here there is a certain detachment from European conditions and this can help many things to ripen. But this ripeness must unfold, gradually, into fruit—into a true and quickened spiritual life.

In the years that have passed since we were last together, you yourselves have had many experiences in connection with the great European War, but only those who lived in the very midst of things were able to realise their full significance. It is difficult to find words of human language that can give any adequate idea of the awful catastrophes. One is tempted to use the word ‘senseless’ about it all, because nearly everything, in the domain of the public affairs of Europe up to the beginning of the twentieth century resulted in some form of senselessness. What went on between the years 1914 and 1918 was a kind of madness, and since then matters have not greatly improved although it may perhaps be said that the senseless actions of the materialistic world are not so outwardly patent as they were during the actual years of the war.

To-day it ought to be realised much more fully than it is, that Europe is bound to come to grief if attention is not turned to the spiritual foundations of human life, if merely for purposes of convenience men brush aside all that is said with the intention of helping humanity to emerge from the chaos of anti-spirituality. The fact that my lectures on Folk-Psychology were ignored by one who held a leading position during this period of senseless action, seemed to me to be deeply symptomatic. And it is still the same to-day. Everything is brushed aside by those who have any influence in public life.

It is a pity that the significance of certain words spoken by an Anglo-South African statesman has not been grasped in Europe. The words were not spoken from any great depth, but none the less they indicated a certain feeling for the way in which affairs are shaping at the present time. This statesman said that the focus of world-history has shifted from the North Sea to the Pacific Ocean—that is to say from Europe in general, to the Pacific Ocean. And this too may be added:—That for which, up till now, Europe was a kind of centre, has ceased to exist. We are living in its remains. It has been superseded by great world-affairs as between the East and the West. What is going on now, all unsuspectingly in Washington, is nothing but a feeble stammering, surging up from depths where mighty, unobserved impulses are stirring.

There will be no peace on the Earth until a certain harmony is established between the affairs of East and West, and it must be realised that this harmony has first to be achieved in the realm of the Spirit. However glibly people may talk in these difficult times about disarmament and other ‘luxuries’ of the kind—for luxuries they are, and nothing more—it will amount to no more than conversation, as long as the Western world fails to discover and bring to light the spirituality that is indeed contained, but allowed to lie fallow in the culture which has been developing since the middle of the fifteenth century. There is a store of spiritual treasure in this culture, but it lies fallow.

Science has acquired a magnificent knowledge of the world and we are surrounded on all hands by really marvellous technical achievements. It is all splendid in its way, but it is dead—dead as compared with the great currents of human evolution. And yet in this very death there lies a living spirituality which can shine into the world even more brilliantly than all that was given to man by oriental wisdom—although that must never be belittled. Such a feeling does in truth exist in all unprejudiced observers of life.

We do right to turn to the great wisdom-treasures of the East—of which the Vedas, the wonderful Vedanta philosophy and the like are but mere reflections; and we are rightly filled with wonder by all that was there revealed from heavenly heights. It has gradually fallen into a certain decadence, but even in the form in which it still lives in the East, it arouses the wonder and admiration of anyone who has a feeling for such things.

In vivid contrast to this there is the purely materialistic culture of the West, of Europe and America. This materialistic culture and its equally materialistic mode of thinking must not be disparaged, yet it is, after all, rather like a hard nutshell—a dying nutshell. But the kernel is still alive and if it can be discovered its radiance will outshine all the glory of oriental wisdom that once poured down to man. Let there be no mistake about it—as long as the dealings of Europeans and Americans with Asia are confined to purely economic and industrial interests, so long will there be distrust in the hearts of Asiatics. People may talk as much as they like about disarmament, about the desirability of ending wars... a great war will break out between the East and the West, in spite of all disarmament conferences, if the people of Asia cannot perceive something that flows over to them from the Spirit of the West. Western spirituality can shine over to Asia and if it does, Asia will be able to trust it, because with their own inherent, though somewhat decadent spirituality, the Asiatic peoples will be able to understand what it means. The peace of the world depends upon this, not upon the conversations and discussions now going on among the leaders of outer civilisation.

Everything depends upon insight into the Spirit that is lying hidden in European and American culture—the Spirit from which men flee, which for the sake of ease they would fain avoid, but which alone can set the feet of humanity on the path of ascent. People like to put their heads in the sand, saying that things will improve of themselves. No, they will not. The hour of a great decision has struck. Either men will resolve to bring forth the spirituality of which I have spoken, or the decline of the West is inevitable. Hopes and fatalistic longings for things to right themselves are of no avail. Once and forever, man has passed into the epoch when he must manipulate his powers out of his own freewill. In other words: it is for men themselves to decide for or against spirituality. If the decision is positive, progress will be possible; if not, the doom of the West is sealed and in the wake of dire catastrophes the further evolution of humanity will take a course undreamed of to-day. Those who would strive for true insight into these matters should not, nay dare not, neglect the study of the life of soul in mankind at large and in the different peoples, especially of East and West.

In these preliminary remarks I have tried to convey that if in this particular corner of Europe, qualities to which the Scandinavian Spirit is peculiarly adapted, can be unfolded, insight can ripen and work fruitfully upon the rest of the Western world. Indeed it will only be possible for a spiritual Movement to be taken seriously when with inner understanding men are prepared to ascribe to it a mission of the kind here indicated.

Modern thought studies everything in the universe beyond the Earth in terms of mathematics and mechanics. We look at the stars through telescopes, examine their substance by means of the spectroscope and the like, reducing these observations to rules of calculation, and we have finally arrived at a great system of ‘world-machinery’ in which our Earth is placed like a wheel. Fantastic notions are evolved about the habitableness of other planets, but no great significance is attached to them because we fall back upon mathematical formulae when it is a question of speaking of extra-terrestrial space. Man has gradually come to feel himself living on Earth just as a mole might feel in his mound during the winter. There is an idea that the Earth is rather like a tiny mole-hill in the universe. There is also a tendency to look back with a certain superciliousness to ‘primitive’ periods of culture, for instance to the culture of ancient Egypt, when men did not speak of the great mechanical processes in the Universe but of divine Beings outside, in space and beyond space—Beings to whom man was known to be related just as he is related to the beings of the three kingdoms of Nature on Earth.

The ancient Egyptian traced the origin of the spirit and soul of man to the higher Hierarchies, to super-sensible worlds, just as he traced the origin of his material, bodily nature to the mineral, plant and animal kingdoms. In our age, people speak of what is beyond the Earth out of a kind of weak and ever-weakening faith that much prefers to avoid scientific scrutiny. Science speaks only of a great system of world-machinery which can be expressed in terms of mathematics. Earthly existence has finally come to be regarded as confined within the walls of a little mole-hill in the universe.

Yet there is a profound truth, namely this: When man loses the heavens, he loses himself. By far the most important elements of man's being belong to the universe beyond the Earth and if he loses sight of this universe he loses sight of his own true being. He wanders over the Earth without knowing what kind of being he really is. He knows, but even then only from tradition, that the word ‘man’ applies to him, that this name was once given to him as a being who stands upright in contrast to the quadruped animals. But his scientific view of the world and technical culture no longer help him to discover the true content of his name, for that must be sought in the universe beyond the Earth, and this universe is considered to be nothing but a great system of machinery. Man has lost himself; he has no longer any insight into his true nature.

A feeling of sadness cannot but overtake us when we realise that the heights of culture to which the West has risen since the middle of the fifteenth century have led man to wrench himself from his true nature and to live on the Earth divested of soul and spirit.

In the lecture to educationists yesterday, I said that we are prone to speak of only one aspect—and even that merely from tradition—of the eternal being of man. We speak of eternity beyond death but not of the eternity stretching beyond birth, nor of how the human being has descended from spiritual worlds into material, physical existence on the Earth. And so we really have no word which corresponds, at the other pole, to ‘deathlessness’ or immortality. We do not speak of ‘unborn-ness’ (Ungeborenheit) but until it becomes a natural matter of course to speak of deathlessness and unborn-ness, the true being of man will never be understood.

The meaning attaching to the word ‘deathlessness’ nowadays is very far from what it was in times when men also spoke of ‘unborn-ness.’ Innumerable sermons are preached to-day, and with a certain subjective honesty, on the eternal nature of the human soul. But get to the root of these sermons and see if you can discover their fundamental trend. They speculate strongly upon the egotism of human beings, upon the fact that man longs for immortality because his egotism makes the idea of annihilation at death distasteful to him. Think about all that is said along these lines and you will realise that the sermons are directed to the egotism in the members of orthodox congregations. When it comes to the question of pre-existence, of the life before birth, it is not possible to reckon with human egotism. Nothing in the egotistical souls of men arises in response to teaching about the life before birth, because no interest is taken in it. The attitude is more or less this: If indeed there was a life before birth, we are experiencing a continuation of it. One thing is certain! we are in existence now. What, then, is the object of speaking of what went before? It is, in short, only egotism that makes man hold fast to the teaching that death does not bring annihilation. And so, in speaking of the life before birth, one has to appeal to selflessness, to the quality that is the very reverse of egotism. It is, of course, quite right to speak also of the life after death, although the appeal there is to the egotism of the soul. That is the great difference.

It is clear from this that egotism has laid hold of the very depths of the human soul. The anathema placed upon the doctrine of pre-existence is a consequence of the egotism in the soul. It behoves all who are earnest in their striving for spiritual insight to understand these things. Man must find himself again and be true to the laws of his innermost being. Interest must be awakened in the whole nature of man, instead of being confined to his outer, physical sheaths. But this end cannot be achieved until man is regarded as belonging not only to the Earth—which is conceived as a little mole-hill—but to the whole Cosmos, until it is realised that between death and a new birth he passes through the world of stars to which here on Earth he can only gaze upwards from below. And the living essence, the soul and the spirit of the world of stars must be known once again.

The first thing we observe about a human being is his outer, physical structure, but the essential principle, namely its form, is generally disregarded. Form, after all, is the most fundamental principle so far as physical man is concerned. Now when we embark upon a theme like this—which has been dealt with from so many angles in other lectures—it will be obvious at once that only brief indications can be given. Knowing something of the spiritual teachings of Anthroposophy, however, you will realise that what I shall now say is drawn from a deeper knowledge of the world and is something more than a series of unsubstantiated statements.

The human form is a most marvellous structure. Think, to begin with, of the head. In all its parts, the head is a copy of the universe. Its form is spherical, the spherical form being modified at the base in order to provide for the articulation of other organs and systems. The essential form of the head, however, is a copy of the spherical form of the universe, as you can discover if you study the basic formation of the embryo.

Linked to the head-structure is another formation which still retains something of the spherical form, although this is not so immediately apparent—I mean the chest-structure. Try to conceive this chest-structure imaginatively; it is as if a spherical form had been compressed and then released again, as if a sphere had undergone an organic metamorphosis.

Finally, in the limb-structures, we can discover hardly anything of the primal, embryonic form of man. Spiritual Science alone will make us alive to the fact that the limb-structures too, still reveal certain final traces of a spherical form although this is not very obvious in their outer shape.

When we study the threefold human form in its relation to the Cosmos, we can say that man is shaped and moulded by cosmic forces but these forces work upon him in many different ways. The changing position of the Sun in the zodiacal constellations through the various epochs has been taken as an indication of the different forces which pour down to man from the world of the fixed stars. Even our mechanistic astronomy to-day speaks of the fact that the Sun rises in a particular constellation at the vernal equinox, that in the course of the coming centuries it will pass through others, that during the day it passes through certain constellations and during the night through others. These and many other things are said, but there is no conscious knowledge of man's relationship to the universe beyond the Earth. It is little known, for example, that when the Sun is shining upon the Earth at the vernal equinox from the constellation of Aries, the solar forces streaming down into human beings in a particular part of the Earth are modified by the influences proceeding from the region in the heaven of fixed stars represented by the constellation of Aries. Neither is there any knowledge of the fact that these forces are peculiarly adapted to work upon the human head in such a way indeed, that during earthly life man can unfold a certain faculty of self-observation, self-knowledge and consciousness of his own Ego.

During the Greek epoch, as you know, the Sun stood in the constellation of Aries at the vernal equinox. In the Greek epoch, therefore, Western peoples were particularly subject to the Aries forces. The fact of being subject to the Aries forces makes it possible for the head of man to develop in such a way that Ego-conscious-ness, a faculty for self-contemplation, unfolds.

Even when the history of the zodiacal symbols is discussed to-day, there is not always knowledge of the essentials. Historical traditions speak of the zodiacal symbols—Aries, Taurus, Gemini, and so forth. In old calendars we frequently find the symbol of Aries, but very few people indeed realise the point of greatest significance, which is that the Ram is depicted with his head looking backwards. This image was intended to indicate that the Aries forces influence man in the direction of inwardness—for the Ram does not look forward, nor out into the wide world—he looks backwards, upon himself; he contemplates his own being. This is full of meaning. Once again, and this time in full consciousness not with the instinctive—clairvoyance of olden times—once again we must press forward to this cosmic wisdom, to the knowledge that the forces of the human head are developed essentially through the forces of Aries, Taurus, Gemini and Cancer, whereas the forces of the chest-structure are subject to those of the four middle constellations—Leo, Virgo, Libra, Scorpio. The human head receives its form from the in-working forces of Aries, Taurus, Gemini and Cancer—forces which must be conceived as radiating from above downwards, whereas the zodiacal forces to which the chest-organisation of man is essentially subject (Leo, Virgo, Libra, Scorpio), work laterally.

The other four constellations lie beneath the Earth; their forces work through the Earth, not directly down upon it as those of Aries, Taurus, Gemini, Cancer, nor laterally as those of Leo, Virgo, Libra, Scorpio, but from below upwards. They work upon the limb-structures, and in such a way that the spherical form cannot remain intact. These are the constellations which in the instinctive consciousness of olden times, man envisaged as working up from beneath the Earth. When the constellations lie beneath the Earth, they work upon the limb-structures. And in days of yore there was consciousness of the fact that the forces by which the limbs are given shape are connected with these particular constellations.

The spherical form of the head—this was known to be connected with Aries, Taurus, Gemini, Cancer; the forces working in the limbs were also conceived of as fourfold. Now it must be remembered that this knowledge was the outcome of ancient clairvoyance, hence the terms employed are concerned with conditions of life prevailing in those days. Thus, according to the wisdom of the stars, a man might be a hunter—one who shoots; the constellation which stimulated the corresponding activity in his limbs, making him a hunter, received the name of Sagittarius, the archer. Or again, a man might be a shepherd, concerned with the care of animals in general. This is implied in Capricorn, as it is called nowadays. In the true symbol, however, there is a fish-tail form. The Capricorn man is one who has charge of animals, in contrast to the hunter, the Sagittarius man.

The third constellation of this group is Aquarius, the water-carrier. But think of the ancient symbol. The true picture of this constellation is a man walking over hard soil, fertilising or watering it from a water-vessel. He represents those who are concerned with agriculture—husbandmen. This was the third calling in ancient times when there was instinctive knowledge of these things: huntsman, shepherd, husbandman.

The fourth calling was that of a mariner, In very early times, ships were built in the form of a fish, and later on we often find a dolphin's head at the prow of vessels. This is what underlies the symbol of Pisces—two fish forms intertwined—representing ships trading together. This is symbolical of the fourth calling which is bound up with activities of the limbs—the merchant or trader.

We have thus heard how the human form and figure originate from the Cosmos. The head is spherical; here man is directly exposed to the forces of the heavens of the fixed stars or their representatives the zodiacal circle. Then, working laterally, there are the forces present in the chest-organisation which only contains the human figure in an eclipsed and hidden form—Leo, Virgo, Libra, Scorpio. And lastly there are the forces which do not work directly but by a roundabout way, via the earthly activities, through the influence upon man's calling. (For example, the archer—Sagittarius—is also portrayed as a kind of centaur, half horse, half man, and so forth).

Again in our time we must strive for a fully conscious realisation of man's place in the Cosmos. The form and shape of his physical body are given by the Cosmos. The upper part of his structure is a product of the Cosmos; the lower part a product of the Earth. The Earth covers those constellations which have a definite connection with his activities in life. Not until man's connection with the whole Cosmos is thus recognised and acknowledged will it be possible to understand the mysteries of the human form and its relation to earthly activities. And at the very outset the human form leads us to the zodiacal constellations.

This teaches us that to work as a husbandman, for instance, is by no means without significance in life. In the following lectures we shall hear how these things apply in modern times, but we shall not understand them until we realise that just as in earthly life between birth and death, man belongs to the powers of the Earth, so between death and a new birth he belongs to the Heavens; the powers of Heaven shape his head and it is left to the forces of Earth to shape and mould his limbs.

In the same way too, we may study man's stages or forms of life. For think of it—in the life of man there are also the same two poles. There is the head-life and the life that expresses itself in his activities, through the limbs more particularly. Between these two poles lies that part of his being which manifests in the rhythms of breathing and the circulation of the blood. At the one extreme we find the head-organisation; at the other, the limb-organisation.

The head represents the dying part of man's being, for the head is perpetually involved in death. Life is only possible because through the whole of earthly life, forces are continually pouring from the metabolic process to the head. If the head were to unfold merely its own natural forces, they would be the forces of death. But to this dying we owe the fact that we can think and be conscious beings. The moment the pure life-forces flow in excess to the head, consciousness is prone to be lost. Basically speaking, then, life makes for a dimming of consciousness; death pouring into life makes for a lighting-up of consciousness. (See Fundamentals of Therapy, by Rudolf Steiner and Dr. Ita Wegman, Chapter I, pages 14—15.) If only very little of what is rightly located in the stomach, for example, were to pass up to the head, the head would be without consciousness—like the stomach. Man owes the consciousness of his head merely to the circumstance that the head is not permeated with life in the same way as the stomach. Lowered consciousness means that the forces of nourishment and of growth are acting with excessive strength in the head. On the one side, man is a dying being; on the other, a being who is continually coming to birth. The dying part—which, however, determines the existence of consciousness—is subject, in the main, to the forces working down upon the Earth from the outer planets: Saturn, Jupiter, Mars. That man is an integral part of the universe is not only due to the working of the fixed stars, but also to the working of the planetary spheres.

Saturn, Jupiter, Mars—the so-called outer planets—contain the forces which work chiefly towards the pole of consciousness in man. The forces of the inner planets—Venus, Mercury, Moon—work into his metabolic system and limb-structures. The Sun itself stands in the middle and is mainly associated with the rhythmic system.

Moreover the three first-mentioned are the three stages of life which rather represent the damping-down and suppression of life which is necessary for the sake of consciousness. Through this, we, in our earthly life, are liken to heaven, related to more distant planetary realms beyond. On the other hand, through the essentially thriving principle of life itself in us—that is through the forces of metabolism, the motor forces of the limbs—we are related to the nearer planets: Mercury, Venus and Moon. The Moon, after all, is directly connected with the most thriving, with the most rampant life of all in man, namely the forces of reproduction.

When we study the human form, we are led to the spheres of the fixed stars, that is to say, to their representatives, the zodiacal constellations. When we study the life of man, to discover where it is a more thriving and where a more declining life, we are led to the planetary spheres.

In the same way we can study man's being of soul and of spirit. This shall be done in the following lectures. To-day I only wanted to indicate very briefly that it must become possible for man once again to regard himself not merely as an earthly being, connecting his form and his life simply and solely with earthly forces of heredity, digestion, the influences of autumn, spring, wind, weather and the like. He must learn to relate both his life and his form to the universe beyond the Earth. He must find what lies beyond the earthly realm—and then he will discover his true being, he will find himself.

It would augur dire misfortune for the progress of Western humanity if the conception of the Cosmos as a great system of machinery to which the scientific view of the world since the middle of last century has led, were to remain, and if man were to wander on Earth knowing nothing of his true being. His true being has its origin and home in the Universe beyond the Earth, therefore he can know nothing of himself if he sees only what is earthly and thinks that what is beyond the Earth can be explained in terms of mathematics and mechanics. In deed and truth, man can only find himself when he realises his connection with the universe beyond the Earth and incorporates its forces into his moral and social life—indeed this must be, if moral and social life are to thrive. No real wisdom can arise in moral and social life unless a link is forged with cosmic wisdom. And that is why it has been imperative to infuse something of Anthroposophy into the domain of moral and social life too, for we believe that these impulses can lead away from the forces of decline to the forces of upward progress.

We have come to the point in our studies where we heard that the human being who is descending from spiritual regions is clothed in an etheric body and has, for a brief moment, a pre-vision of the life that is awaiting him on earth. We have heard of the abnormalities and conditions to which this may give rise. Before proceeding, we will answer a question which may seem of importance to one who turns his spiritual gaze to Devacha: In what sense is there community of life among human beings between death and a new birth? For there is community of life, not only among men on the physical earth but also in the higher worlds. Just as the activities of human beings in the spirit-realm reach down into the physical world, so all the relationships and connections that are established between men on the earth stretch up into the spiritual world.

We will take a concrete example of this, namely the relationship between mother and child. Is there a relationship between them which endures? There is indeed and moreover a much more intimate, much firmer relationship than can ever be established here on earth. Mother-love, to begin with, is a kind of natural-instinct, it has something of an animal-like character. As the child grows up this relationship becomes a moral, ethical spiritual one. When mother and child learn to think together, when they share experiences in common, natural instinct with draws more and more into the background; it has merely provided the opportunity for the forging of that beautiful bond of union which is present in the very highest sense in the mother's love for the child and the child's love for the mother. The mutual understanding and love which unfolds here continues on into the regions of the spiritual world, even although, as the result of the one dying earlier, the other seems for a time to be separated from the dead. After this period has passed, the link that was on earth is equally vital and intimate. The two are together, only all the purely natural, animal instincts must have been outlived. The feelings and thoughts which weave between one soul and another on earth are not hindered in yonder world by the encasements that exist here. Devachan actually assumes a particular appearance and structure as a result of the relationships that are woven here on earth.

Let us take another example. Friendships and affinities are born from the kinship of souls; they continue on into Devachan, and from them the social connections for the next life develop. By establishing connections with souls here, we are therefore working at the form which Devachan receives. We have all of us worked in this way if bonds of love were forged between us and other men; thereby we create something that has significance not only for the earth but which also shapes conditions in Devachan. What happens here as the fruit of love, of friendship, of mutual inner understanding—all these things are building stones of temples in the spiritual region above and men who have this certainty cannot but be inspired by the knowledge that when, here on earth, bonds are forged from soul to soul, this is the foundation of an eternal “Becoming.”

Let us suppose for a moment that on some other physical planet there were beings incapable of mutual sympathy, incapable of forming bonds of love among one another. Such beings would have a very barren Devachan. Only a planet where bonds of love are forged between one being and another can have a Devachan rich in content and variety. A being who is already in Devachan and whose presence, it is true, cannot be experienced by ordinary men, has, according to his stage of development, greater or less consciousness of communion with those who have remained behind on the earth. There are, indeed, means whereby consciousness of these bonds of communion can be intensified. If we send thoughts of love-but not of egotistic love-to the Dead, we strengthen the feeling of community with them.

It is a mistake to assume that the consciousness of the human being in Devachan is dim or shadowy. This is not the case. The degree of consciousness once attained by a man can never be lost, in spite of darkenings which occur during certain periods of transition. The human being in Devachan has, through his spiritual organs, clear consciousness of what is happening in the sphere of the earth. Occultism reveals that the human being in the spiritual world lives together with what is taking place on the earth.

Thus we see that life in Devachan, if viewed in its reality, loses every element of comfortlessness; that the human being, when he ceases to regard it from his earthly, egotistical standpoint, can experience it as a condition of infinite blessedness—even apart from the fact that all freedom from the physical body, freedom from the lower nature in which he is enclosed here, brings with it a feeling of intense relief. The fact that these encasements have fallen away—this in itself brings a feeling of beatitude. Devachan is thus a time of expansion and expression in all directions; there is a richness and an absence of restriction that are never experienced on the earth.

We have heard that on his descent to a new birth, man is clothed with a new etheric body by Beings of a rank similar to that of the Folk-Spirits. This etheric body is not perfectly adapted to the reincarnating human being; still less perfectly adapted is the physical sheath he receives. We will now speak, in broad outline, of the incorporation of the human being into the physical world. Much of the subject baffles any attempt at outer description.

We have heard that in accordance with his qualities, the human being clothes himself with an astral body. Through what is contained in this astral body he is attracted to certain human beings on the earth; through the etheric body, he is drawn to the folk and to the family in the wider sense, into which he is to be reborn. According to the way and manner in which he has developed his astral body, he is drawn to the mother; the essence, the substance, the Organisation of the astral body draws him to the mother. The ego draws him to the father. The ego was present even in ages of remote antiquity, when the soul descended for the first time from the bosom of the Godhead into an earthly body. This ego has developed through many incarnations; the ego, the “I,” of one human being is distinct from the ego of another and at the present stage of evolution gives rise to the force of attraction to the father. The etheric body attracts the human being to the folk, to the family; the astral body attracts him particularly to the mother; the “I” to the father. The whole descent to the new incarnation is guided in accordance with these principles.

It may happen that the astral body is attracted to a mother but that the ego is not attracted to the corresponding father; in such a case the wandering continues until suitable parents are found.

In the present phase of evolution, the “I” represents the element of will, the impulse of perceptivity. In the astral body lie the qualities of phantasy or imagination, of thinking. The latter qualities, therefore, are transmitted by the mother, the former by the father. The individuality who is approaching incarnation, seeks out through his unconscious forces the parents who are to provide the physical body.

What has here been described takes place, in essentials, by about the third week after conception. True, this being who consists of “I,” astral body and etheric body is, from the moment of conception onwards, near the mother who bears within her the fertilised germ-cell; but it works in upon the germ-cell from outside. At about the third week the astral and etheric bodies take hold, as it were, of the germ-cell and now begin to participate in the work on the embryo; up to that time the development of the physical body proceeds without the influence of the astral body and etheric body. From then onwards these bodies participate in the development of the embryo and themselves influence the further elaboration of the human-germ. Therefore what was said about the etheric body holds good still more for the physical body and complete suitability is even less easy to obtain here. These significant facts shed light upon a great deal that happens in the world.

Up to this point we have been speaking of the normal evolution of the average man of modern times; what has been said does not altogether hold good of a man in whom occult development began in a previous incarnation. The higher the stage to which he attained, the earlier does he begin to work upon his own physical body in order to make it more suitable for the mission he has to fulfil on the earth. The later he takes command of the physical germ, the less control he will have over the physical body. The most highly developed Individualities, those who are the guides and leaders of the spiritual life of the earth take command already at the time of conception. Nothing takes place without their collaboration; they direct their physical body right up to the time of their death and begin to prepare the new body directly the first impetus for this is given.

The substances of which the physical body is composed are perpetually changing; after about seven years, every particle has been renewed. The substance is exchanged but the form endures. Between birth and death the substances of the physical body must continually be born anew; they are the ever-changing element. What we develop in such a way that death has no power over it, is preserved and builds up a new organism.

The Initiate performs consciously, between death and a new birth, what the average human being performs unconsciously between birth and death; the Initiate consciously builds up his new physical body. For him, therefore, birth amounts to no more than an outstanding event in his existence. He exchanges the substances only once, but then fundamentally. Hence there is considerable similarity of stature and form in such Individualities from one incarnation to another, whereas in those who are but little developed there is no similarity of form whatever in their successive incarnations. The higher the development of a man, the greater is the similarity in two successive incarnations; this is clearly perceptible to clairvoyant sight. There is a definite phrase for indicating this higher stage of development; it is said that such a man is not born in a different body, any more than it is said of the average human being that he receives a new body every seven years. Of a Master it is said: he is born in the same body; he uses it for hundreds, even thousands of years. This is the case with the vast majority of leading Individualities. An exception is formed by certain Masters who have their own special mission; with them the physical body remains, so that death does not occur for them at all. These are the Masters whose task it is to watch over and bring about the transition from one race to another.

Two other questions arise at this point, namely, that of the duration of the sojourn in the spiritual worlds, and that of the sex in consecutive incarnations.

Occult investigation reveals that the human being returns to incarnation within an average period of from 1,000 to 1,300 years. The reason for this is that the human being may find the face of the earth changed on his return and therefore be able to have new experiences. The changes on the earth are closely connected with certain constellations of the stars. This is a most significant fact. At the beginning of spring the sun rises in a certain zodiacal constellation. The sun began to rise in the constellation of Aries (the Ram) 800 years before Christ; before that epoch it rose in the adjacent constellation of Taurus (the Bull). About 2,600 years are required for the passage through one constellation. The circuit through the whole twelve constellations is known in occultism as a Cosmic Year.

The peoples of antiquity were deeply sensible of what is connected with this passage through the zodiac. With feelings of awe and reverence they said: When the sun rises in spring, nature is renewed after her winter repose; nature is awakened from deep sleep by the divine rays of the vernal sun. And they connected this young, fresh power of spring with the constellation from which the sun was shining. They said: This constellation is the bestower of the sun with its new vigour, it is the bestower of the new, divinely creative power. And so the Lamb was regarded as the benefactor of humanity by men who lived in an epoch now lying 2,000 years behind us. All the sagas and legends concerning the Lamb originated in that age. Conceptions of the Godhead were associated with this symbol. During the early centuries of our era, the Redeemer Himself, Christ Jesus, was depicted by the symbol of the Cross and underneath it the Lamb. Not until; the sixth century A.D. was the Redeemer portrayed on the Cross.

This is the origin, too, of the well-known myth of Jason and the quest of the Golden Fleece.

In the epoch preceding 800 B.C. the sun was passing through the constellation of Taurus; in Egypt we find the veneration of Apis the Bull, in Persia the veneration of the Mithras Bull. Earlier still, the sun was passing through the constellation of Gemini, the Twins; in Indian and Germanic mythology we find definite indication of the Twins; the twin goats drawing the chariot of the God Donar are a last remnant of this. Then, finally, we come back to the epoch of Cancer which brings us near to the time of the Atlantean Flood. An ancient culture passed away and a new culture arose. This was designated by a particular occult sign, the vortex, which is the symbol of Cancer and to be found in every calendar.

Thus the peoples have always had a clear consciousness of the fact that what proceeds in the heavens runs parallel with the changes taking place on the earth beneath. When the sun has completed its passage through one constellation, the face of the earth has changed to such an extent that it is profitable for the human being to enter a new life. For this reason the time of reincarnation depends upon the progress of the vernal equinox. The period required by the sun for its passage through one zodiacal constellation is the period within which the human being is twice incarnated, once as a man and once as a woman. The experiences in a male and a female organism are so fundamentally different for spiritual life that the human being incarnates once as a woman and once as a man into the same conditions of the earth. This makes an average of 1,000 to 1,300 years between two incarnations.

Here we have the answer to the question concerning the sex. As a rule, the sex alternates. This rule, however, is often broken, so that sometimes there are three to five, but never more than seven consecutive incarnations in the same sex. To say that seven consecutive incarnations in the same sex are the rule, contradicts all occult experience.

Before we begin to study the karma of the individual human being, one fundamental fact must be borne in mind. There is a common karma, karma that is not determined by the single individual although it is adjusted in the course of his incarnations. Here is a concrete example:—

When in the Middle Ages the Huns poured over from Asia into the countries of Europe and caused alarming wars, this too had spiritual significance. The Huns were the last surviving remnants of ancient Atlantean peoples; they were in an advanced stage of decadence which expressed itself in a certain process of decay in their astral and etheric bodies. These products of decay found good soil in the fear and the terror caused among the peoples. The result was that these products of decay were inoculated into the astral bodies of the peoples and in a later generation this was carried over into the physical body. The skin absorbed the astral elements and the outcome was a disease prevalent in the Middle Ages, namely, leprosy. An ordinary doctor would, of course, attribute leprosy to physical causes. I have no wish to dispute what such doctors say but their line of reasoning is as follows:—In a fight, one man wounds another with a knife; he had harboured an old feeling of revenge against him. One person will say that the cause of the wound was the feeling of revenge, another that the knife was the cause.—Both are right. The knife was the final physical cause but behind it there is the spiritual cause. Those who seek for spiritual causes will always admit the validity of physical causes.

We see that historical events have a significant effect upon whole generations and we learn how, even in fundamental conditions of health, improvements extending over long periods of time can be brought about.

As a result of technical progress in recent centuries there developed among the European peoples an industrial proletariat, and together with it, untold racial and class hatred. This has its seat in the astral body and comes to physical expression as pulmonary tuberculosis. This knowledge is yielded by occult investigation. It is often not within our power to help the individual among those who are subject to general karma of this kind. We are often compelled, with aching hearts, to see an individual suffering without being able to make him well or, happy because he is connected with the general karma. Only by working for the improvement of the common karma can we also help the individual. It should not be our aim to promote the well being of the single, egoistic self, but to work in such a way that we serve the well being of humanity as a whole.

Another example, directly connected with topical events, is the following—Occult observations have revealed that among the astral beings who participated in the various battles of the Russian-Japanese war, there were dead Russians, working against their own people. This was due to the fact that during recent times in the development of the Russian people, many noble idealists perished in the dungeon or on the scaffold. They were men of high ideals, but they were not so far developed as to be able to forgive. They died with feelings of bitter revenge against those who had been the cause of their death. These feelings of revenge were lived out in their Kamaloca period, for only in Kamaloca is this possible. From the astral plane after their death, they filled the souls of the Japanese soldiers with hatred and revenge against the people to whom they themselves had belonged. Had they already been in Devachan they would have said: I forgive my enemies! For in Devachan, with the clouds of hatred and revenge confronting them from without, they would have realised how terrible and how unworthy such feelings are.—Thus occult investigation reveals that whole peoples stand under the influence of their forefathers.

The idealistic strivings of modern times cannot attain their goals because they are willing to work only with physical means on the physical plane. So, for example, the Society for the Promotion of Peace, which sets out to bring about peace by physical methods alone. Not until we learn how to influence the astral plane too can we recognise the right methods; not until then can we work in such a way that when the human being is born again he will find a world in which he can labour fruitfully.

Let us now continue to try to elaborate on the things we have discussed in recent times. I told you more or less in general terms how the spiritual and soul life of man actually relates to the sensory and physical life. Now today I will elaborate on this further. I have already pointed out to you that if you want to know something about these things, you cannot say: Yes, the intellect that I have once and for all must decide everything, and what it cannot decide does not exist. One must always bear in mind that one has also undergone a development in ordinary life. Just imagine what it would be like if we had remained at the level of a three-year-old child! We would look at the world quite differently. A three-year-old child sees the world quite differently than an adult. The three-year-old child can be taught all kinds of things. After all, in terms of life, he is still asleep. The three-year-old child cannot even speak properly; he can be taught language. In any case, the three-year-old child is modest and not snooty. It is willing to be taught. It would probably not be so modest if it were not half asleep and said: Why should one learn? We already know everything! But today's man says: We already know everything; and since we cannot understand the spiritual soul with our minds, there is no such thing as a spiritual soul.

Now, if I were to say as a three-year-old child: I don't want to learn anything more; if I say: Dad, Mom, and a few other things, like apples and so on, that's enough – that would be a child's point of view. But once you have acquired the common sense of an ordinary person, you can really develop something within yourself. And if you now further develop the ordinary powers of cognition that you have, then it comes about that you undergo just such a leap, I would say, as the one from a small child to an adult human being. All this depends, of course, on gaining insight and on incorporating it into the whole process of human development. Today, people cannot help but be snobbish in this regard and say: I already know everything, and what I don't know is none of my business. Today, people cannot help but say this because they have been educated from elementary school on to ascribe everything to reason, and to say of the other: Well, yes, one can believe in that, but one cannot recognize it.

You see, you just have to be very clear about the fact that there really is such an awakening from ordinary everyday life to real knowledge, just as there is an awakening from sleeping and dreaming to ordinary life. You just have to realize that you can only really know something about the world when you see through what is happening from a higher point of view, just as you have to see through the dream from a waking point of view. One only realizes that a dream is not reality, that a dream is something that depends on waking life, when one can wake up. I told you the other day that if one could never wake up, one would consider what one dreams to be the only reality.

But now let us see what a dream actually is. You see, gentlemen, people have thought an awful lot about dreams. But actually, everything that is said about dreams is basically just drivel. It really is drivel, because people can say: well, if the brain just vibrates a little, then the person is dreaming. Yes, but why does the brain only vibrate a little? — Well, what is said about dreams is actually a kind of proof. But if you are clear about the fact that the human being not only has this physical body, which you can see and touch in life, but that he also has the other aspects of his nature that I have drawn to your attention, that the human being also has an etheric body, an astral body and an ego, and if you then say to yourself: this very ego and this astral body are outside the physical body and the etheric body when you are asleep, then you can first of all explain to yourself why a person does not walk when they are asleep. They do not walk because the ego is not inside the physical body. You can also explain to yourself why a small child does not walk. Because the ego has not yet awakened in a small child. So you can explain to yourself why a person walks: he walks because the I slips into his physical body. You can also explain to yourself why a person does not think when asleep. He does not think because the astral body is not within his physical body.

Doesn't that show you that you have to distinguish, so to speak, between the physical body and the etheric body, which are in bed, and the I and the astral body, which are outside during sleep.

Now imagine what it is like when you wake up or fall asleep. When you fall asleep, it is the case that the I and the astral body are just going out. So there is also a state where they are half inside, half on their way out. Only later does the state come when the I and the astral body are completely outside. So there is also such a state where they are still half inside and already half outside. That is when you dream.

Otherwise, you only believe that you are dreaming during the night. Actually, you only dream when you are falling asleep and when you are waking up. And what do you dream about then? Yes, you see, gentlemen, people believe that you dream because you use your brain when you are awake – so today's scholars say – but when you are asleep you only use your spinal cord. That's what people think.

But these people are not able to observe at all! Take a real dream, for example. Take the dream of a fire. You dream of a whole fire; you dream of all kinds of things. And you wake up – someone yells outside: “Fire!” In reality, you perceived nothing else – you didn't know anything about fire and so on – so you heard this “Feurio!” half and half because your ear was open. Because you are accustomed to it, you associate this with fire, but it is half and half obscure. And what you dream about fire can be something completely different than what you see. For example, you may dream that the fire is coming from a volcanic eruption. You may dream something completely different. And when you dream about something that happened many years ago, you will know how confused the dream is. Perhaps as a small boy you had a small quarrel with someone. Now, years later, you dream about this quarrel. But you dream about it as if you had been beaten to death, or as if you had beaten the other person to death. The dream confuses everything. And you can perceive this confusion everywhere in the dream.

Now, when we dream while falling asleep, the story remains confused. When we dream while waking up, it corrects itself because we really see what is there. We dreamt that someone is murdering us. He puts a ball in our mouth; afterwards he comes and works on us with some instrument – we wake up and unfortunately have a corner of the bedspread in our mouth.

You see, the dream takes a small cause, adds a lot to it and confuses the story. For example, if the air is bad in the room where you sleep, you will experience what is known as the Alpdrücken. But you do not say to yourself in the dream: “The air is bad there, I can't get a good night's sleep there,” but you get the impression that an evil spirit is sitting on your chest and pressing down on you. You all know the legend of the Trut. This is based on the fact that one has got bad air into the lungs. The nightmare is based on this.

What, then, is dreaming based on?

Well, gentlemen, now let us take the waking dream. It is the case that the ego and the astral body are just slipping in and are not yet completely inside. These are the dreams of which we know the most. When you are completely inside your physical body, you look out of your eyes. But when you are not completely inside, you do not look out of your eyes. You have to imagine that when you enter your physical body, you turn around, as it were, and look out of your eyes. But if you are still half outside, you pass through your eyes, slipping through your eyes, and you see everything indistinctly. You then attach all kinds of confused fantasies to them. But when we enter our body during the night's sleep, we have nothing but these confused fantasies. And how do we sort them out? We can't sort them out. Only our body sorts them out for us. Otherwise, we would see the fire-breathing volcano Vesuvius every time we heard the word 'Feu' (fire) outside. Our eyes are so wonderfully constructed that we can only see the right thing through them. That is to say, we would only devote ourselves to all kinds of fantastic things throughout our lives if we were our body for the whole of life. It is the body that makes it possible for us to see life properly.

So you see, when we look at ourselves outside of our body, we are actually inside our ego and our soul; we are fantasists who have all kinds of confused ideas in our minds, and all we need to do is realign ourselves in our body every morning when we wake up. It is thanks to our body that we see things in order. Actually, we are fantasists in our earthly lives. The dream shows us how we really are in our earthly lives.

If you then come to really understand things, in the sense that you have awakened in a certain way with regard to your knowledge, you see even more clearly: in his life on earth, man is what he dreams. He is actually a fantasist, and he must always allow the body to correct him. And when he is completely asleep, he is actually quite unconscious. He cannot perceive anything of the world at all. Only when he has a piece of his body does he perceive the world fantastically.

But just when you know that, you say to yourself: What is the dream then actually? What does the dream actually show us? The dream shows us that we actually know nothing about our body; because if we knew something, we could also see properly what is outside. We could recreate the eyes in our thoughts and in our spirit. But we cannot do that; we are dependent on our body giving us the power of the eyes. So the dream shows us how little we know about our body.

But now you remember that I said the other day that we have to make this body ourselves. Inheritance is nothing. What is present when a person begins his existence on earth is, as I have explained to you, matter ground down to dust. First the soul-spiritual must enter into it. Man must first build up all his matter himself. When he understands the dream, he knows that he cannot do that. And when one comes to understand the dream, one learns something else.

Think about how difficult it is to put yourself back in the first years of your childhood. Suddenly you remember an event that you know your mother didn't tell you about, but that you saw for yourself. For one person it falls in the third year, for another in the fourth year, and so on. Yes, gentlemen, before that you were really asleep, really asleep. But when you look at a three-year-old child who can actually still sleep properly – because you don't remember it, just as you don't remember ordinary sleep – when you look at this three-year-old child in relation to life, you can do something that you can't do later.

I have already told you that the brain continues to develop until the permanent teeth have come through, until the seventh year. Look at the brain of a child who has just been born and the brain of a seven-year-old child. Something has happened to this seven-year-old child, something has worked on this brain. The brain itself cannot do anything. The brain is like a dynamo. A dynamo develops magnetism, and the whole factory movement depends on it. But the electric current must flow through it, otherwise the dynamo stands still. The brain stands still if the current of soul-life does not flow through it. In childhood the current of soul-life flows through the brain with much greater power, for the child works out the whole brain until the second change of teeth, and most of all in the very earliest years of life. That is why I told you that Jean Paul, who was a very clever man, said: A person learns much more in his first three years than in his three years at university. It is much more artful than what one ever has to work on externally later.

We say to ourselves: Yes, we had that; we have lost that. Just when we became conscious, we lost this inner soul work. We no longer have that. And the one who comes to this realization notices that he can do it less and less. When you later gain the gift of looking back on life, it makes you feel quite dizzy about what has happened. Because when you were a fourteen-year-old boy, you might still have been able to do some of the things you did in abundance when you were a three-year-old child or even just when you were born. You could do the most when you were a three-year-old child; at fourteen you could do a lot less of it. When you turn thirty, you can still digest enough, but you can no longer work out anything. When you turn fifty or sixty, you have become a real donkey when it comes to the work of working out the human body. You only realize how big an ass you become in the course of your life! It is necessary to realize that you lose some of your wisdom during the twenty to thirty years of your lifetime. If you go through the period of thirty to forty years, you lose a lot more. And afterwards, you are already a terrible donkey in relation to everything you have to process internally.

But when you start to realize this, when you acquire the ability to look back on your life, you are actually filled with respect for what a clever being you were as a very young child. You were once terribly ugly; but you can change everything if you were an ugly fellow. At fifteen, you can no longer make yourself beautiful. As a small child, you can do just that. All small children can do that.

So it is important to realize what kind of donkey you have become in the course of your life. That is an important side of life. You don't become immodest, but a terribly modest person. You realize when you see it correctly: when you were a little child, you actually sat on the donkey and drove the donkey yourself. Now that you have become an old man, you have turned into a donkey yourself. — You see, you have to put it so drastically, otherwise nothing comes of it.

In this way you also arrive at the meaning of the dream. You will have experienced it yourself; in a dream you can even think that you are the Emperor of China or something else. There are many other dreams. You can dream anything. But what does the dream show us? You just have to follow the dream to see how it changes in the course of your life.

Infant dreams are quite wonderful. Infant dreams still show you that the child still has the powers within itself to shape its body. They are truly cosmic. The child dreams of what it has experienced before descending to earth, because these powers are still within it. It needs them to develop its brain. When you have this wonderfully designed brain, which is located in the upper skull (see drawing on page 152), then it has the eye, but here are the nerves that are needed to see. All this must be worked out in detail. It must be worked out in detail. Yes, gentlemen, you cannot work that out with earthly knowledge. With earthly knowledge you can work out machines here and there; but with earthly knowledge you cannot work out the brain. In the dreams of small children you can still see exactly: in their dreams they work out how their brain functions. Later on, dreams also become very strange if a person does not lead an orderly life; they become increasingly disorderly. And the fact that the dream is confused actually stems from the fact that one knows so little about one's physical body because one is not inside it.

So that is the reason why we know so little about our physical body: because we have lost, transformed into foolishness, what we have received as wisdom when we descended into earthly life. When you wake up and say to yourself, “Well, if you believe everything you've dreamt now – that you're the emperor of China – then of course you're an ass.” But we ourselves can't do anything other than develop ass-like behavior because we don't have the body. Not being inside, we can't help but be confused by the dream. We have completely lost the ability that we had as small children to build up our body properly. It has to come to us from outside. When we wake up, it comes to us from outside. But when we come back down to earth, it doesn't come to us from outside. Then we encounter destroyed matter in the egg from outside. We have to build it up piece by piece.

Yes, gentlemen, we have to learn all this between two earth lives. Between two earth lives we have to learn what the dreaming human being cannot do. You see, there are enemies and opponents of anthroposophy who say: Oh, they are just people who want to dream; they make all kinds of fantastic things up about the world. Yes, but anthroposophy consists precisely in the fact that we no longer rely on dreams, because dreams show that we cannot do what we can do when we enter into earthly life, when we enter with this dark, unconscious knowledge that we have as a small child. There we are clear about the fact that we have acquired this in a world that is not the world on earth, because in the world on earth we can only educate ourselves to become fantasists with regard to our actual self. However beautiful this world is, we can only educate ourselves to become fantasists with regard to our actual selves. We have to acquire our relationship to our body, our whole relationship to our body, in another world.

Now I want to tell you that the one who sees through the whole thing and thus also sees how becoming an ass advances further and further knows: it is easy to lose this knowledge. Well, it is not much different than when someone takes an exam. When someone takes an exam, it often takes two years to pass it. But they forget it quickly, terribly quickly. This is also the case with the knowledge we need to build our body: we can forget it quickly. Only here the “quick” is somewhat different than with an exam or a test. The “quick” is our whole life on earth. When we have died, we have forgotten approximately what we brought down into physical life at our birth. Our lifetime is approximately the forgetting time.

Now imagine that one of you has an experience of which he is aware: you are growing up as a child; you first remember something that happened, let's say, when I was four years old. Suppose he has already turned sixty and he remembers an event from when he was just four years old. Now it took him fifty-six years after those four years to forget, to forget inwardly. For fifty-six years, the forgetting became stronger and stronger. For fifty-six years, he became more and more of an ass. So how much more time did he need to forget what he still had until the age of four? Well, it took him so much more time than 4 in 56 contains: he needed fourteen times his first childhood to forget. When he reaches the age of sixty, it takes him fourteen times as long again to regain in the spiritual world what he has forgotten there. So he needs 60 times 14 years, 840 years. Then, in the spiritual world, he has acquired the ability to have something similar to what the small child had in its first four years, in order to build up. That means that after 840 years he can come to earth again.

You can only calculate this with full responsibility, as I have written it on the board for you now, if you are really clear about it, if you can examine what lies in dreams, how dreams distance you more and more from the spiritual world.

And you see, if someone walks around and at a certain time cannot enter his physical body at all, then he is a medium. If someone enters his physical body at the right time and uses it again, well, then he is a normal person. But if a person goes around in this state all the time, without the ego having entered the physical body – you can even walk around as a sleepwalker; you can even speak as a sleepwalker, or when you are lying in bed – then you need not be surprised; because if you, let us say, throw a ball, and everything is flat, it will roll on by itself. So under certain circumstances, when a person is not quite healthy, when everything goes easily for him, when his body is not quite firm, the activity that is otherwise conscious can still have an effect. But then the person is an automaton. A sleepwalker is not a human being, but an automaton. And one who speaks from sleep does not speak humanly either. Just try it: when someone speaks from sleep, you can hear the most stupid things, because he becomes an automaton and his ego and soul are not in his body.

But if this is only half the case, if a person is only half an automaton – the inward movement happens from behind, so that the person moves in from the back of the brain to the front – if a person only moves in halfway, then he can close his eyes, and then, because the optic nerves are at the back (on the right), he perceives something, but it is fantastic. And then he can also talk you into all kinds of fantasies, because, right, he doesn't see, but he gets images there. The sense of hearing is located there (center). And the sense of language is located there (left). He can talk you into anything there. The mediums speak from there, but they are not in the world. Therefore, nothing that the mediums say can be trusted, because they are half inside their physical body. Nothing at all is to be given to it. What the media say is just what man in his - I must use the expression again and again - in his donkey-like behavior perceives.

Yes, gentlemen, but I have also heard of mediums who say really wonderful things. That is also true, the mediums also say wonderful things; but that is no wonder at all. Because, you see, when, for example, a strong earthquake strikes somewhere, the animals are the first to leave; the people stay and are destroyed by the earthquake. Animals are prophetic from the very beginning because the intellect is everywhere; they have not yet choked the intellect into themselves. So the medium is something that descends to the animal. It can do wonderful things, it can even say verses that are more beautiful than Goethe's verses — well, because it descends to the animal intellect.

For someone who is to attain knowledge in the anthroposophical way, the opposite is the case. He must not only enter halfway, as in his dreams, but he must know everything as the other person knows it, and in addition, what one can know when one wakes up a second time. When one wakes up a second time, one gets an idea of what it is like. You say to yourself: Yes, if you have spent a little time getting to know people during your life on earth, it will help you after death. Then it will be easier for you after death to get to know the human body again. But what you have to get to know between death and a new birth is the inside of the human body. And here you must be clear about one thing: getting to know the world is a lot of work. Students sweat profusely when they have to get to know the external world, when they have to learn to calculate how the stars revolve and so on; when they have to learn to calculate what the Earth looked like when there were no present-day crabs and so on. There is a lot to learn. But, gentlemen, what has to be learned on earth about what lies outside of man is nothing compared to what has to be learned within man.

Now you will say: Yes, but you do learn inwardly from the human being when the human being is dead; you learn everything from the human being. You cut up the human being and you learn from the corpse what the human being looks like internally. — But there is a big difference. With all the knowledge you gain from the corpse, you can never create a living human being. Of course, in order to create a living human being, conception is necessary. But at the moment of conception, the human being who has only just learned in the spiritual world between death and a new birth is also involved. One can only acquire knowledge on earth about that which is dead. One cannot acquire knowledge about that which is alive, or even about that which feels and thinks.

And I would not have dared to write these figures down for you if it had not been for the higher knowledge that one can see how man during his life on earth moves further and further away from the spiritual world. When he grows old, he has gone furthest away. When he is still a child – let us assume that he dies at the age of sixteen – yes, then it is different when he remembers back to the age of four. He may die at the age of sixteen, remembering back twelve years, that is three times four, and if he has reached the age of sixteen, he actually only needs forty-eight years to reappear. It is true that you can do that in the calculation!

But now we come across something very strange, gentlemen. This is this: you know, since ancient times, the patriarchal age has always been counted as about 72 years. When a person has reached the age of 72, the years beyond that are actually considered a gift. Isn't that right, that is the patriarchal age, 72 years. Now let us assume that such a patriarch was an excellent person, as there were some in ancient times. We, who are so inattentive today, remember very little from our childhood. But these people remembered things from the age of three or two. And then they had 70 years to forget their childhood wisdom, their extrasensory wisdom. That includes 35 times 2. So they go through a period in the spiritual world when they are 72 years old, remembering much further back than they can now, which is 35 times 72 years, or over 2000 years.

You see, gentlemen, if you observe the sun in spring, it rises in the constellation of Pisces. Once upon a time, it rose in the constellation of Aries. The calendar still shows Aries as the point of sunrise. But that is not correct. The sun rose in the constellation of Aries until the 15th century. Then it was correctly stated that the sun rises in the constellation of Aries. And since then, astronomers have become lazy and they continue to do so, even though the sun no longer rises in the constellation of Aries, but in the constellation of Pisces.

Let's assume that the constellation of Pisces has a certain size. There are twelve such constellations. When the sun rises next year, as I said, it will be somewhere in the constellation of Pisces on March 21. And when you observe it next year, it will have moved a little further, no longer coming up in the same place, and last year it was a little further back, also not coming up in the same place as this year. The sun takes a certain amount of time to pass through the constellation. At first it was at the very beginning of Pisces, and later, in the future, it will be at the end of Pisces. Then it will have advanced so far that it will no longer come out at Pisces, but at Aquarius. So now it passes through the constellation of Pisces, then later through the constellation of Aquarius, and even later through the constellation of Capricorn, and so on. For the sun to pass through such a constellation takes about as long as it takes a person, on average, when they have become very old, to come back.

This means a great deal that the sun advances once from one constellation to another. I have explained in my “Occult Science” that this is connected with the way the sun behaves when man returns. And we may therefore assume that knowledge shows us that when a person dies now, he receives what he has to learn to rebuild his body from the effects of Pisces. And then he comes again when he can no longer learn from Pisces, but must learn from Aquarius. And then he comes again when he must learn from Capricorn. Then again from Sagittarius. And then again he comes when he must learn from Scorpio. And then again, when he has to learn from Libra; then Virgo, then Leo, then Cancer, then Gemini, then Taurus, then Aries. Then he comes back to the beginning. But of course he has learned a lot by then. He has gone around once in 25,815 years and has gone through about twelve earth lives, eleven to twelve earth lives. Someone might say: Yes, you are telling us that a person always learns what he needs on earth from a different constellation, a constellation that looks quite different. If you look up at the constellation of Pisces, it looks quite different from Aquarius or Capricorn and so on.

Yes, but, gentlemen, imagine you were there, say, 800, 1000, 1500, 2000 years ago. It was quite different on Earth then. You would have led a completely different life. Perhaps you would have been some small, contented farmer, fattening up a paunch and becoming a very contented fellow. Now you are in the industrial labor movement. That is what you learned from the fish. Back then, when you would have fattened up your tummy and been a contented farmer, you would have learned that from the ram. So man learns what he goes through on earth precisely from the constellations.

You see, now we are getting to the point where we can say that people gradually come around. So if you had been there in 825 AD, for example, in the 9th century, you would have been that little farmer with the big belly; now you have returned under the influence of Pisces. But if you go around, you will arrive at Pisces again after 25,815 years. But now you have learned so much that you no longer need to become what you were before, but you are now at a much higher level as a human being. You have to realize that after 25,815 years, when we want to go back to Earth, we will no longer have to go down to Earth like that, because we have learned everything in a corresponding constellation.

And you see, this is where what I have already pointed out to you comes into consideration. Those who have learned geology in a very scholarly way today tell you: 25 million years ago, it was like this on Earth. Now, how do people come to the conclusion that 25 million years ago the Earth was a hot liquid body? I have also spoken to you about similar things, but not about such long periods of time. How do people come to this conclusion?

They examine Niagara Falls, for example. The waterfall rushes down. Now they take the stone over which it has rolled and calculate how much of it is washed away in a year, and then they calculate how much of the stone has been washed away in a year, when the water was not yet bottled but was still present as vapor. And from that they get these 25 million years.

It's just like when I examine a person's heart. Today is April 9. Let's examine the heart today, then again in a month, it will have changed a little bit; then again in a month, it will have changed a little bit again. And from these small changes, we calculate and come up with what the heart was like 300 years ago. But it hadn't existed yet. The calculation is correct. That is often the case with scientific calculations: the calculation is correct, but the things were not yet there. And so it is with what the earth looked like 25 million years ago. The calculation is exactly right, but the earth was not yet there. And so one then also calculates what the earth will be like after 25 million years. One just calculates in the other direction. But the earth will no longer exist then. Just as with the heart, which gets a little worse and worse every day, you can calculate what it will be like in 300 years, except that you will no longer be there as a physical person in 300 years. The calculations are quite correct. That is precisely the dazzling, the deceptive thing, that the calculations are terribly correct; but the human being does not last as long as the calculations indicate. When you reappear after 25,815 years, the Earth will have disintegrated in the meantime, and you will have had to find your way into the Earth in your successive lives anyway. The Earth is no longer there; you are freed from the Earth. You have ascended to a higher life.

And so, if you really get to the bottom of it, you can scientifically penetrate the time when old legends still tell that man goes through a series of earthly lives, but then no longer needs to return to earth. Then he must have learned so much that he can now endure it without a physical body. But then man must gradually have come to no longer have such crazy dreams as today, and must no longer have distanced himself so far from the spiritual world.

But you have come up with a very important result, gentlemen. You have to say to yourself: those people who resist becoming acquainted with the spiritual world do not want to let knowledge approach humanity. They want man to remain an ass on earth and not be able to return. Because he has already acquired something about man on earth, and something living at that, not just knowledge attached to dead matter, he is increasingly able to see through consciously after death what he has to go through.

Then, when a person, as certain dark forces want, because he must become a donkey on earth, should also remain a donkey, then these dark forces tempt him to lose his spiritual existence altogether. They persuade him to believe in eternal bliss. But just as they persuade him to believe in bliss, they take away from him what is allotted to him. That is how one has to talk; it is something terrible!

Therefore, anthroposophy must show man how he really is according to knowledge, so that he may gradually become able to enter the spiritual world again. You see, that is it, that anthroposophy is already a great human task and has a great social significance. Because all understanding will indeed go away. And because the intellect only wants to remain within, because human wisdom serves up what comes from the corpse, that is actually how it came about – not from something else – that humanity lives in such darkness and has no idea what to do. For example, in order to get out of the eternal congress image and so on, in order to get to something again, you have to really wake people up. But people hate to wake up. Because, when people sit down at meeting tables, it is not just about sitting down together, but about talking about something sensible; whereas people today are such that they do not even admit that they first have to wake up, have to make something of their minds flexible, so that they can also get a feeling for the social question again. Therefore, everything else is basically just a sticking plaster. But what is necessary is that people really come to an understanding of their inner being already on this earth, that they are prepared for what they have to do in the spiritual world. That is already so.

It does not occur to anthroposophy to convert individuals. Individuals cannot achieve anything, but many people can; and anthroposophy only wants to help many people acquire the right knowledge. Then it will be possible to bring about better times on this earth.

I wanted to tell you this too, gentlemen. Now I have to go to Zurich, St. Gallen and Winterthur. When I come back, I will continue with these lectures. Perhaps you can think of some questions you would like to ask.

I should like first to say a few words about the verse I wrote on the blackboard yesterday at the end of the lecture. It begins:

If we want really to understand the being of man for the purposes of treatment, we must be absolutely clear about the fact that we cannot take into consideration only what binds the human being to the earth, for that is of importance only in the very first years of childhood, up to the time of the change of teeth, and then no longer. After the change of teeth we have to consider those forces which really organize the human being away from the earth. For this purpose he has his etheric body and the etheric body is essentially different from the physical body. The physical body is heavy, the etheric body is not. The physical body strives towards the earth, the etheric body away from the earth in all directions, in all directions of cosmic space. You include the universe when you study the physical body and the etheric body of man. The physical body is inwardly connected with the earth, the etheric body with everything that lies in the perceptible universe around the earth. So that you can think of all the forces which work upon the physical body as being forces which draw the human being to the earth, and all those forces which work upon the etheric body as forces which draw the human being away from the earth.

These forces exist and work in the human being. Therefore one cannot really say that the human being takes in some substance which was first outside and is then within him. It is not so. These centrifugal forces are working within the human being and because of this the substance immediately falls within the realm of the whole universe, of the whole visible universe.

Then, in regard to the astral body of man, you must picture to yourselves that it really comes from the realm of the spaceless; it merely assumes the form of spatial activity.

And when you come to the ego, you really can make no picture at all. The ego works neither from above nor from below; it works in such a way that one simply cannot make a diagram of it. The ego works only through the flow of time, through the continuity of time. What proceeds from the ego organization of man cannot be put into a picture. It is a reality at every point; it neither streams in nor streams out, it works in the purely qualitative sense.

When we look out into the worlds of the ether it is as if, with our etheric body, we were always losing ourselves in these worlds, but all the time the astral is streaming in towards us—the astral that is also not spatial but works as if it came towards us from the periphery of the universe. And now suppose that we have to do with vegetable protein in food. In the first place, vegetable protein has heaviness; in the second place, as protein, it strives towards the cosmos. When you introduce vegetable protein into the human organism the other two kinds of forces immediately begin to work on it—the forces which work in from all directions and those forces which as the forces of the astral work in from beyond space, as it were, upon this protein. And now suppose everything that might work in this way upon the human being were only capable of making him into a round, spherical body. You find the form which the working of these forces produce—the forces streaming outwards from and into the earth—you find this form in the bird's egg. These forces take shape in the egg. Why is it that not merely an egg-like form but a form with definite configuration is produced from an egg? If only those forces were at work of which I have just told you, all that could happen would be a completion of the egg shape. The bird would be complete when the egg is complete. But a bird has a very definite shape and has it because, in the first place, the moon circles round the earth. What I am saying about the bird also applies to the human being. If it were a case of the moon alone circling around the earth, no bird would arise, but what would happen would be this—that the egg shell would get soft and fall away and a spherical being would emerge, a spherical being consisting essentially of protein. Now the moon does not only circle around the earth, but there are all kinds of different constellations in space. The moon is always passing these constellations, and as it passes them it modifies the forces which proceed from them. Picture to yourselves that the moon is passing the Pleiades. The egg is then exposed to the forces which are the result of the in-streaming of the Pleiades and this in-streaming is modified by the moon. From the Pleiades there streams a force which is modified by the moon which is standing in front of them and exercising its influence, and as a result of this there arises the head of the bird. Therefore we can say that the bird's head is formed from the cosmos by cooperation between the planet moon and the fixed stars which are arranged in a special way in the Pleiades. The moon passes on and, let us say, it now stands in front of the constellation of Libra whose forces are again modified by the position of the moon. Here we have a different set of forces and besides this, the moon which was full moon when it stood in front of the Pleiades, has now, in front of Libra, become New Moon. The moon in connection with the constellation of Libra works differently from when it is working from a position in front of the Pleiades and the effect upon the egg is the formation of the bird's tail. The rest lies in between. So, if you want to study the form of the bird you must study how the moon passes by the cosmic constellations.

What is a person who has knowledge of earthly conditions able to say about the form of man, or, for that matter, of any living being? He can only say: Yes, of course, the Eagle has a definite form, the vulture has a definite form, the kangaroo has a definite form, and so on. Why have they these particular forms? If you remain at a standstill within the earthly world, as science does, there is only one answer: The animal has inherited its form from its ancestors. Thought can find no other answer. This answer is just like the logic of the saying: Penury comes from poverty. But this is no explanation at all. You must go further back. Those ancestors received it from their ancestors, and so you go on, in a vicious circle. We must study the cosmic forces and constellations of the stars if we are to have any understanding of the form of a living being.

But this is not all that I have to say. If only these things happened, very beautifully developed beings would be produced but they would all of them be like jellyfish, as the human being actually was in far past epochs of the earth. In the Atlantean epoch the human being was a kind of jellyfish. This was because the only substance he could absorb was in a plastic, fluid state, and out of this he was able to build up his physical body. The reason he was able to incorporate into himself potassium, sodium, and the other substances is because the other planets of our system, as well as the moon, pass through Libra, Aries, Taurus and so on, and they member into us those things that enable us to have the true form of man. In the formation of the human head, the influence of the moon is also united with the forces that go out from Mercury and Venus and the constellations into which they enter with the other planets. If these other constellations were not combined with the moon constellations, we should all be born as hydrocephalics. Organic metal is incorporated into us because the constellations of Mercury and Venus are working in conjunction with the moon constellation. We should get a terrible form of rickets, not only bow legs but legs that would be elastic, and our arms would be jelly-like structures if the planets that are more oriented to Saturn were not to combine with the moon constellation and if Saturn himself were not to work together with Jupiter and Mars. It is the sun which brings about the rhythmical balances between these two categories of planets.
The first two lines of the verse, therefore, should help you to understand how the human being is actually formed out of the cosmos. We shall not really progress until astronomy—but in the sense I have just indicated—is introduced into our medical science. Most of what is said about these things does not signify much. There is a muddle because things that happen in the human being are ascribed either to external, earthly circumstances, or to heredity. But when one comes down to details, the result is nil, because it is forgotten that the origin of the human form must be understood by a knowledge of the starry heavens in their qualitative aspect, in their inner aspect. The most important planet in the process of the formation of the human being is the moon. The moon must cooperate everywhere; the other planets modify the influence of the moon. The moon is the most important.

The verse continues:

Behold all that moves thee in Air
And thou wilt experience man's ensoulment.

Schau, was luftig dich bewegt,
Du erlebest Menschenbeseelung.

Now everything that works in the human etheric body, forms and shapes the human being. But the human being would be an automaton imbued with life, even if his form were as it is today, if only those forces which I have described to you were to work upon him. But the surroundings work upon him, all that lives and weave in the element of air around us. The ether and also the astrality of the cosmos weaves in the air. And just as externally our spatial form is developed under the influence of the moon in connection with the heavens, so we are inwardly ensouled because the sun is working together with the heavens. When the sun is standing in Leo, for example, it influences the cosmic forces (note well that we are not here speaking of the sun's own forces). It is then working, in the air, upon what affects us through our breathing and blood circulation, and is continually changing. The air changes as the sun passes on its course. Thereby the form becomes ensouled, so that we can really say: The constellations of the sun in the cosmos work in the airy element in the surroundings of the earth and this enables us to be beings of soul.

The verse continues:

Behold what is changed in the Earthly
And thou wilt discern the spiritualizing of man.

Schau, was irdisch sich wandelt:
Du erfassest Menschendurchgeistung.

By this metamorphosis is meant the gradual passing of the human physical body into the corpse. By the side of these words we write the sign of Saturn. Why? Now the Saturn forces work not only in the place where Saturn stands in the heavens. So far as space is concerned, Saturn is far away from the earth and the direct influences of this planet upon the human being from outside do not amount to very much. But Saturn has forces which are sucked, with tremendous strength, into the earth. The Saturn forces are sucked with tremendous strength into the earth and when we look beyond the earth, we really do not find these forces to any extent. But when we look at the earth herself, at what is on the surface and towards the interior of the earth, it is a different matter altogether. Suppose you see a snail crawling over the ground. The snail passes on but it leaves its slime behind it. The slime remains and you can follow the whole path taken by the snail. So it is with Saturn. He passes on, but wherever he has shone upon the earth he leaves his traces behind him—very, very definite traces If in much earlier epochs of earth evolution these traces had not remained as forces in the earth, we should have no lead. Lead originates from the primal substance, from the Saturn forces that are working in the earth, that were sucked in by the earth. In ancient times, when conditions were different, the lead forces came into being in the earth. These Saturn forces still have their afterworkings in the human being and it is an influence quite different from that of sun and moon.

We should not be beings of spirit, but beings of body and soul only, if these Saturn forces were not present. You can take this as a focus for thought, my dear friends. Nothing is without reason and purpose in the universe. Just ask yourselves: During what period of time has Saturn had opportunity to impregnate his forces into the earth from all directions? He has done this in the course of thirty years—the thirty years during which he circles around the sun and earth. This period is the time which the human being takes from his birth to the point where a certain phase of his life is concluded. When the human being has lived on the earth for thirty years, he reaches a certain point—a point which does not, of course, coincide exactly with the precise line taken by Saturn in the heavens—but during this period Saturn has impregnated the earth from every direction. When the human being is thirty years old, a second impregnation begins. Thus the influence of Saturn upon the whole earth is connected with the human being, and it is ultimately due to this fact that we have a body in which processes of demolition take place.

In the human organism there are not up-building forces alone. If it were so we should be without consciousness. Our vitality has to be damped down in a certain way. The destructive forces must always be there. The development of our organism not only advances but retrogresses and in this retrogression the unfolding of spiritual life takes place. Spiritual life does not proceed from life, but as life retro gresses the spiritual life finds a place in what, figuratively speaking, has been left empty. This process is due to the forces that arise in the earth as a result of impregnation by the Saturn forces. Therefore I placed the sign of Saturn by the side of the third couplet.

Now these Saturn forces by themselves would make little old and wizened people by the age of thirty. At the age of thirty we should begin to walk on crutches. Fichte was willing to respect the human being up to the age of thirty, but he once said that all thirty-year-olds ought to be done away with, for thereafter they are no longer able to cope with the world, they are weak cripples. The state of things Fichte was getting at, however, would irrevocably happen if Saturn were the only planet whose forces could unfold in the earth. But the Saturn forces are modified by the forces of Jupiter and of Mars. Because of these forces the demolition process up to the age of thirty is not so complete. Something still continues and we have to thank Mars and Jupiter for the fact that we are not old men at the age of thirty. If we want to understand why existence is still possible for the human being at the age of forty-five, we must look out into the cosmos.

Moon and Saturn, therefore, are the heavenly bodies which stand nearest to and farthest from us in the planetary system. The planetary system as it is today is really an inorganic structure because as far as Saturn [Translator's note: In the German, the text gives Jupiter, but the sense appears to indicate Saturn.] it came out of what was once a single cosmic body, whereas Uranus and Neptune came from beyond and joined themselves to it. As antiquity did not discover Uranus and Neptune, Saturn was taken to be the outermost planet and it is still justifiable today to go as far as Saturn. Astrologers still have an inkling of these things for they connect Uranus and Neptune only with those human qualities which transcend the personal, make a man a genius, go beyond the individual personal element—where he is concerned with things that no longer have to do with his personal development. All astrological statements are to this effect. Uranus and Neptune only come into play when a man becomes a genius or strives to transcend the human element, when his organization has the tendency to expand or decay too strongly. Uranus and Neptune are planets who have behaved like tramps in the universe and were then held captive by the planetary system belonging to our earth. The near and the far heavenly bodies regulate what is in the human being—the moon regulates his form, Saturn—working from the earth—the formless spiritual, inasmuch as Saturn breaks down form, dissolves it inwardly all the time. And the sun brings about rhythm between the two.

These things must be known. Primeval knowledge was aware that the same forces which correspond with our third couplet:

Behold what is changed in the Earthly
And thou wilt discern the spiritualizing of man,

are the same complex of forces which once expressed itself in the formation of lead. So that we can say: The forces which split up the physical organism in order that the spiritual may find a place, are also present in lead. Forces of disintegration have brought lead into existence. If we introduce lead into the human organism, splittings take place. If there is too little demolition going on within the human being and he needs certain processes of disintegration, we must give him lead in some form. Vice versa, if the condition is such that formative power is lacking, so that the human organism is becoming too “spongy” as it were, ancient knowledge teaches that the forces of the moon which in olden times streamed in to form the substance of silver, must be brought into play. The forces of silver can bring sponginess to form, they give support to the moon forces. The whole planetary system is connected with substances that are remedial:

Saturn = Lead
Jupiter = Tin
Mars = Iron
Sun = Gold
Venus = Copper
Mercury = Quicksilver
Moon = Silver.

These correspondences are treated with unbelievable superficiality nowadays, whereas in reality they are based upon most minute investigations which were carried on in the Ancient Mysteries. Such knowledge had been well and truly tested. Thorough investigation was made of Saturn's constellation when, for example, the forces of disintegration were insufficiently active in an organism and the vitality, the connective forces too strong, so that in his whole constitution the human being was suffering from a condition of organic stupor (for stupor need not necessarily affect only the sensory activity). It was observed that such a condition set in after a certain constellation of Saturn had taken place. Whereas Saturn had formerly worked strongly upon the human being, it was observed that he got into this condition when Saturn had set and could no longer completely unfold its forces. In such a case, lead was given as a remedy. Indications which are still to be found in dilettante books today are actually true, because, not knowing their origin, people have not been able to spoil them. If things had been different, speculation would have taken place and then we should most certainly have erroneous indications. They remain correct because men have lost the knowledge of their origin. They remain through tradition. Human thinking cannot spoil these truths.

What works from out of the earth upon the human being is, in reality, the force of Saturn which has been held fast, sucked in by the earth.

Just think what tremendous consequences these things have in the realm of human knowledge. You simply cannot connect the human being as studied by modern natural science with the moral life. The moral life hovers somewhere in the realm of abstraction. Especially in Protestantism which to the greatest extent of all has lost connection with the spiritual, with the cosmos; everything moral is segregated off, remains mere belief. The reality is that the human being is a creature who is cared for and fostered from out of the cosmos and the moral forces stream into him together with his astrality. Realization of this fact enables you to think of man as being inwardly united with the moral world. In true medicine you are led back to what makes man into a moral being, into a being who in his very organism can experience the moral and no longer merely heeds it as an external commandment.

This is what I wanted to say and I think you can take it away with you as a guide in many things. You can, of course, get the data from somewhere else. But how these data are circumstanced within the human organism—this you can only realize from such things as have now been said. You can read in any medical vade mecum that lead has this or that effect. You will understand why it has such effect if you really assimilate what has been said here. Because these things are drawn from the spiritual world they make far less claim upon the memory than upon man's physical power of assimilation. What a person learns lies in the realm of his own option, but what he experiences otherwise and what is impressed of itself into his memory, is actually there. You will notice something strange about what you assimilate in this way. If you do not constantly live with it in meditation you will soon sweat it off, so to speak. The peculiarity of spiritual truths is that they cannot, properly speaking, become memorized truths. You cannot retain in your organism what you ate a week previously. A ruminant can retain food, but only for a short time. In the ruminant there is organic imitation—a rudiment in the physical body of what otherwise lies entirely in the etheric body, namely, the memory. So far as spiritual truths are concerned, they must be experienced over and over again until they become habit—not retained as memory pictures but become habit. The essence of meditation is that we make an appeal to what, in reality, is present only in earliest childhood. In that period of life we have no picture memory and so our earliest experiences are forgotten. They live in a memory which functions through habit. And it is this form of memory that we must return to when we want inwardly to digest spiritual truths; otherwise we very quickly sweat them off.

Because you want to receive esoteric truths, an appeal must be made to your faculties of meditation and of inner assimilation; otherwise you will not be able to make use of what is given you. If you activate these faculties you will develop that delicate sensitivity which leads you, not instinctively but intuitively to perceive how a plant or stone may work in the human organism—things that are still expressed abstractly in the so-called Doctrine of Signatures. You will be developing not only your physical body but your etheric body too and what I have called memory through habit will give you a more delicate faculty of perception for what is contained in the physical environment and the faculty to behold the world as one to whom the questions about diseases of the lung, heart, etc., come from the human organism and the answers as to the remedial plants, minerals, etc., from the environment.

Question: Many of us want to have a far-reaching understanding of the position in which we find ourselves. We feel inwardly that Anthroposophical truths are something radical and that tremendous things depend upon their practical realization. How can that which we feel so deeply, be realized, and how can we reach an understanding of our own destiny and tasks for the future? We feel that we shall only be able to act truly if we get to understand our own karma in its wide connections and at the same time unfold the courage not to run away from it but to fulfill it in practice in the right way.

I think I hear something between the lines of what you have said and realize in what direction your feelings tend. You must enlarge your question if this is not so. The question you have put, touches, of course, something that must be known today. Especially just recently, there has been a great deal of talk about the end of Kali Yuga among circles of young people, more among the youth than among the old. The reason for this is that at the end of the nineteenth century a new age did indeed dawn in humanity. To begin with, the old life continues. When you have a ball and push it, it rolls and when you take your hand away it still goes on rolling. Similarly, what human beings experienced up to the end of the nineteenth century goes on rolling for the time being. But because the forces are no longer behind it, it is assuming worse forms than it took in the age that has passed away. But side by side with the continuance of the old time, an Age of Light is really dawning in the world, in concealment. An Age of Light is shining into the world and its first rays must be caught by Anthroposophy.

At the present time, of course, I am speaking much more radically about certain karmic relationships than I did before the Christmas Foundation. You will realize this from other lectures which I am giving now. Those who can be at the lecture this evening will find that certain human connections are actually spoken of. But for all that I cannot enter quite concretely into matters which would be beloved by sensationalism. Strict laws must invariably be observed in these things and I know that a certain desire—not necessarily born of a lust for sensation—might be satisfied if one could reveal to every individual his previous earthly life. But one cannot go as far as that. On the other hand certain points of view which may be significant, can be mentioned.

Taking human life in general today, we have, if I may put it so, two kinds of human beings. This is due to the fact that at certain times the spiritual evolution of humanity was different from what it was in other times. There was a wavelike movement, but the waves flowed not only one behind the other, but side by side with each other. For example, at a certain time the evolution of Western Christianity became more superficial, was externalized. It was not possible for human beings to get at the essence of what Christianity had to offer them. A reaction took place among the Kathares. And so there were living, side by side, men who lived very external lives and men who wanted to deepen themselves inwardly. Something similar happened, when, under the influence of Comenius and even earlier than that, the Moravian Brotherhoods were founded far into Hungary and Poland. All the time there were living together men whose souls were striving strongly for spirituality and men who were driven to externalization, simply by the karma of civilization. The fact that one person comes into the one group and another person into another, is connected with earlier karmic conditions. In modern times a great point is how far a man in his earlier incarnation belonged to the one or the other of these groups. Let us suppose, then, that a man is born today who lived in a phase of Christianity which was quite externalized. Such a man will be an entirely different person from one who, let us say, belonged to the Bohemian Moravian Brothers. In what does the difference consist?

We can only discover the essential characteristic of the conclusion of Kali Yuga when we go into the concrete circumstances—otherwise it all remains so much historical construction. The Age of Darkness lasted until the year 1899 when the Age of Light began. This mere fact does not tell us very much. We must enter into the concrete, spiritual facts. Men who are born at the end of Kali Yuga and who have strongly spiritual aspirations—this must not make for conceit, you must receive it simply into your store of knowledge—such men are, speaking in the widest sense, those who have been born from among the heretics, from among those who strove for inner deepening. At the turn of the nineteenth and twentieth centuries there were brought down to the earth human beings who had not lived within the general stream of a Christianity that was being externalized, but in such sects which inserted themselves in this general stream and were striving for greater inwardness. What is the result?

Now when we are passing through the time between death and a new birth we learn, in a spiritual way, to know the Human All, just as here on earth we can study the World All that is outside the human being—the universe. The Human All is equally great and equally detailed, for the human being has within him just as much as the cosmos. We can study this with our forces of will when they have been transformed. We acquire an exact knowledge of the human being. Now there is a difference between the two groups of which I have just spoken. Those men who had entered more into externalization were not able, in their passage between death and a new birth, to enter into the spiritual world in the right way. In the spiritual world they passed thoughtlessly by the essentials of human nature. They were reborn and especially those people who were born in the second third of the nineteenth century were men of the kind who were thus externalized in their previous life. They brought into their earthly life no understanding of the human being and his nature. They regarded the body as an instrument for eating, drinking, walking, standing, sitting, but they were not interested in the human being in his reality because they had no interest of this kind in their life between death and a new birth. These were the people who were satisfied with materialism, because they felt no need for knowledge of the human being. The materialists who only want to have knowledge of matter understand the human being least of all.

It may be said with a peaceful conscience that those who are sitting here are reborn heretics (you must not ascribe this to yourselves as a virtue) heretics who experienced a strong urge between death and rebirth to fathom the nature of the human being and thus, subconsciously, to make the human being into a tremendous riddle. This comes to light in the urge to learn more than materialistic medicine has to offer and so, as you have said, an inner fulfillment of karma is certainly indicated. You must not take these things lightly, for if you were to do so you would fall into misunderstandings. You would not reach what you want to reach because you have had certain definite experiences between death and rebirth. And the result of not finding in earthly life that for which one has striven for centuries is not so that it merely makes one superficial. The Age has passed when people who have received between death and rebirth the truths concerning man can become superficial without being punished for it. At the present time young people are certainly not in a position to lead superficial lives and go Scot-free because they ruin themselves inwardly, ruin themselves organically.

The bad thing is not that people today are materialistic in their thoughts, that they chatter about monism and the like. That is not the really bad thing and they will easily get over it. What a man speaks is not of such great significance, but what then goes back into his feeling and will—this weaves in his organs, and if people do not deepen themselves spiritually they will not be able to sleep properly. That is the essential thing. If people undergo no such deepening today what will the consequence be? The consequence will be that hardly will the years 1940-1950 have come, and over greater and greater areas there will be widespread epidemics of sleeplessness. Such people will no longer be capable of working for civilization.

Therefore your karma leaves you no choice: either you leave it unheeded, as was possible before the end of Kali Yuga, or you must heed it. You must really take in all seriousness what I have now told you about the configuration of your karma. This, of course, remains a generalized description, but you can certainly find it useful if you frequently ponder the particular circumstances of your own life. You will discover something remarkable when you think about these special circumstances. The Youth Movement theorizes too much and consequently one hears too much of the same theories. If the young people would really study what youth today is experiencing—it is in truth very different from what the former generation experienced—the Youth Movement would at one bound take on a very different form. We are striving to give our Youth Movement here a concrete form so that it does not remain in the realm of abstraction.