The Rudolf Steiner Archive

A free spirit acts according to his impulses, i.e., intuitions, which his thought has selected out of the whole world of his ideas. For an unfree spirit, the reason why he singles out a particular intuition from his world of ideas, in order to make it the basis of an action, lies in the perceptual world which is given to him, i.e., in his past experiences. He recalls, before making a decision, what some one else has done, or recommended as proper, in an analogous case, or what God has commanded to be done in such a case, etc., and he acts on these recollections. A free spirit dispenses with these preliminaries. His decision is absolutely original. He cares as little what others have done in such a case as what commands they have laid down. He has purely ideal (logical) reasons which determine him to select a particular concept out of the sum of his concepts, and to realize it in action. But his action will belong to perceptible reality. Consequently, what he achieves will coincide with a definite content of perception. His concept will have to be realized in a concrete particular event. As a concept it will not contain this event as particular. It will refer to the event only in its generic character, just as, in general, a concept is related to a percept, e.g., the concept lion to a particular lion. The link between concept and percept is the idea (cp. pp. 68 ff.). To the unfree spirit this intermediate link is given from the outset. Motives exist in his consciousness from the first in the form of ideas. Whenever he intends to do anything he acts as he has seen others act, or he obeys the instructions he receives in each separate case. Hence authority is most effective in the form of examples, i.e., in the form of traditional patterns of particular actions handed down for the guidance of the unfree spirit. A Christian models his conduct less on the teaching than on the pattern of the Saviour. Rules have less value for telling men positively what to do than for telling them what to leave undone. Laws take on the form of universal concepts only when they forbid actions, not when they prescribe actions. Laws concerning what we ought to do must be given to the unfree spirit in wholly concrete form. Clean the street in front of your door! Pay your taxes to such and such an amount to the tax-collector! etc. Conceptual form belongs to laws which inhibit actions. Thou shalt not steal! Thou shalt not commit adultery! But these laws, too, influence the unfree spirit only by means of a concrete idea, e.g., the idea of the punishments attached by human authority, or of the pangs of conscience, or of eternal damnation, etc.

Even when the motive to an action exists in universal conceptual form (e.g., Thou shalt do good to thy fellow-men! Thou shalt live so that thou promotest best thy welfare!), there still remains to be found, in the particular case, the concrete idea of the action (the relation of the concept to a content of perception). For a free spirit who is not guided by any model nor by fear of punishment, etc., this translation of the concept into an idea is always necessary.

Concrete ideas are formed by us on the basis of our concepts by means of the imagination. Hence what the free spirit needs in order to realize his concepts, in order to assert himself in the world, is moral imagination. This is the source of the free spirit's action. Only those men, therefore, who are endowed with moral imagination are, properly speaking, morally productive. Those who merely preach morality, i.e., those who merely excogitate moral rules without being able to condense them into concrete ideas, are morally unproductive. They are like those critics who can explain very competently how a work of art ought to be made, but who are themselves incapable of the smallest artistic productions.

Moral imagination, in order to realize its ideas, must enter into a determinate sphere of percepts. Human action does not create percepts, but transforms already existing percepts and gives them a new character. In order to be able to transform a definite object of perception, or a sum of such objects, in accordance with a moral idea, it is necessary to understand the object's law (its mode of action which one intends to transform, or to which one wants to give a new direction). Further, it is necessary to discover the procedure by which it is possible to change the given law into the new one. This part of effective moral activity depends on knowledge of the particular world of phenomena with which one has got to deal. We shall, therefore, find it in some branch of scientific knowledge. Moral action, then, presupposes, in addition to the faculty of moral concepts¹ and of moral imagination, the ability to alter the world of percepts without violating the natural laws by which they are connected. This ability is moral technique. It may be learnt in the same sense in which science in general may be learnt. For, in general, men are better able to find concepts for the world as it is, than productively to originate out of their imaginations future, and as yet non-existing, actions. Hence, it is very well possible for men without moral imagination to receive moral ideas from others, and to embody these skilfully in the actual world. Vice versa, it may happen that men with moral imagination lack technical skill, and are dependent on the service of other men for the realization of their ideas.

In so far as we require for moral action knowledge of the objects upon which we are about to act, our action depends upon such knowledge. What we need to know here are the laws of nature. These belong to the Natural Sciences, not to Ethics.

Moral imagination and the faculty of moral concepts can become objects of theory only after they have first been employed by the individual. But, thus regarded, they no longer regulate life, but have already regulated it. They must now be treated as efficient causes, like all other causes (they are purposes only for the subject). The study of them is, as it were, the Natural Science of moral ideas.

Ethics as a Normative Science, over and above this science, is impossible.

Some would maintain the normative character of moral laws at least in the sense that Ethics is to be taken as a kind of dietetic which, from the conditions of the organism's life, deduces general rules, on the basis of which it hopes to give detailed directions to the body (Paulsen, System der Ethik). This comparison is mistaken, because our moral life cannot be compared with the life of the organism. The behaviour of the organism occurs without any volition on our part. Its laws are fixed data in our world; hence we can discover them and apply them when discovered. Moral laws, on the other hand, do not exist until we create them. We cannot apply them until we have created them. The error is due to the fact that moral laws are not at every moment new creations, but are handed down by tradition. Those which we take over from our ancestors appear to be given like the natural laws of the organism. But it does not follow that a later generation has the right to apply them in the same way as dietetic rules. For they apply to individuals, and not, like natural laws, to specimens of a genus. Considered as an organism, I am such a generic specimen, and I shall live in accordance with nature if I apply the laws of my genus to my particular case. As a moral agent I am an individual and have my own private laws.²

The view here upheld appears to contradict that fundamental doctrine of modern Natural Science which is known as the Theory of Evolution. But it only appears to do so. By evolution we mean the real development of the later out of the earlier in accordance with natural law. In the organic world, evolution means that the later (more perfect) organic forms are real descendants of the earlier imperfect forms, and have grown out of them in accordance with natural laws. The upholders of the theory of organic evolution believe that there was once a time on our earth, when we could have observed with our own eyes the gradual evolution of reptiles out of Proto-Amniotes, supposing that we could have been present as men, and had been endowed with a sufficiently long span of life. Similarly, Evolutionists suppose that man could have watched the development of the solar system out of the primordial nebula of the Kant-Laplace hypothesis, if he could have occupied a suitable spot in the world-ether during that infinitely long period. But no Evolutionist will dream of maintaining that he could from his concept of the primordial Amnion deduce that of the reptile with all its qualities, even if he had never seen a reptile. Just as little would it be possible to derive the solar system from the concept of the Kant-Laplace nebula, if this concept of an original nebula had been formed only from the percept of the nebula. In other words, if the Evolutionist is to think consistently, he is bound to maintain that out of earlier phases of evolution later ones really develop; that once the concept of the imperfect and that of the perfect have been given, we can understand the connection. But in no case will he admit that the concept formed from the earlier phases is, in itself, sufficient for deducing from it the later phases. From this it follows for Ethics that, whilst we can understand the connection of later moral concepts with earlier ones, it is not possible to deduce a single new moral idea from earlier ones. The individual, as a moral being, produces his own content. This content, thus produced, is for Ethics a datum, as much as reptiles are a datum for Natural Science. Reptiles have evolved out of the Proto-Amniotes, but the scientist cannot manufacture the concept of reptiles out of the concept of the Proto-Amniotes. Later moral ideas evolve out of the earlier ones, but Ethics cannot manufacture out of the moral principles of an earlier age those of a later one. The confusion is due to the fact that, as scientists, we start with the facts before us, and then make a theory about them, whereas in moral action we first produce the facts ourselves, and then theorize about them. In the evolution of the moral world-order we accomplish what, at a lower level, Nature accomplishes: we alter some part of the perceptual world. Hence the ethical norm cannot straightway be made an object of knowledge, like a law of nature, for it must first be created. Only when that has been done can the norm become an object of knowledge.

But is it not possible to make the old a measure for the new? Is not every man compelled to measure the deliverances of his moral imagination by the standard of traditional moral principles? If he would be truly productive in morality, such measuring is as much an absurdity as it would be an absurdity if one were to measure a new species in nature by an old one and say that reptiles, because they do not agree with the Proto-Amniotes, are an illegitimate (degenerate) species.

Ethical Individualism, then, so far from being in opposition to the theory of evolution, is a direct consequence of it. Haeckel's genealogical tree from protozoa up to man as an organic being, ought to be capable of being worked out without a breach of natural law, and without a gap in its uniform evolution, up to the individual as a being with a determinate moral nature. But, whilst it is quite true that the moral ideas of the individual have perceptibly grown out of those of his ancestors, it is also true that the individual is morally barren, unless he has moral ideas of his own.

The same Ethical Individualism which I have developed on the basis of the preceding principles, might be equally well developed on the basis of the theory of evolution. The final result would be the same; only the path by which it was reached would be different.

That absolutely new moral ideas should be developed by the moral imagination is for the theory of evolution no more inexplicable than the development of one animal species out of another, provided only that this theory, as a Monistic world-view, rejects, in morality as in science, every transcendent (metaphysical) influence. In doing so, it follows the same principle by which it is guided in seeking the causes of new organic forms in forms already existing, but not in the interference of an extra-mundane God, who produces every new species in accordance with a new creative idea through supernatural interference. Just as Monism has no use for supernatural creative ideas in explaining living organisms, so it is equally impossible for it to derive the moral world-order from causes which do not lie within the world. It cannot admit any continuous supernatural influence upon moral life (divine government of the world from the outside), nor an influence through a particular act of revelation at a particular moment in history (giving of the ten commandments), or through God's appearance on the earth (divinity of Christ). Moral processes are, for Monism, natural products like everything else that exists, and their causes must be looked for in nature, i.e., in man, because man is the bearer of morality.

Ethical Individualism, then, is the crown of the edifice that Darwin and Haeckel have erected for Natural Science. It is the theory of evolution applied to the moral life.

Anyone who restricts the concept of the natural from the outset to an artificially limited and narrowed sphere, is easily tempted not to allow any room within it for free individual action. The consistent Evolutionist does not easily fall a prey to such a narrow-minded view. He cannot let the process of evolution terminate with the ape, and acknowledge for man a supernatural origin. Again, he cannot stop short at the organic reactions of man and regard only these as natural. He has to treat also the life of moral self-determination as the continuation of organic life.

The Evolutionist, then, in accordance with his fundamental principles, can maintain only that moral action evolves out of the less perfect forms of natural processes. He must leave the characterization of action, i.e., its determination as free action, to the immediate observation of each agent. All that he maintains is only that men have developed out of monkeys. What the nature of men actually is must be determined by observation of men themselves. The results of this observation cannot possibly contradict the history of evolution. Only the assertion that the results are such as to exclude their being due to a natural world-order would contradict recent developments in the Natural Sciences.³

Ethical Individualism, then, has nothing to fear from a Natural Science which understands itself. Observation yields freedom as the characteristic quality of the perfect form of human action. The establishment of a conceptual connection between this fact of observation and other kinds of processes results in the theory of the natural origin of free actions.

What, then, from the standpoint of nature are we to say of the distinction, already mentioned above (p. 13), between the two statements, “To be free means to be able to do what you will,” and “To be able, as you please, to strive or not to strive is the real meaning of the dogma of free will”? Hamerling bases his theory of free will precisely on this distinction, by declaring the first statement to be correct but the second to be an absurd tautology. He says, “I can do what I will, but to say I can will what I will is an empty tautology.” Whether I am able to do, i.e., to make real, what I will, i.e., what I have set before myself as my idea of action, that depends on external circumstances and on my technical skill (cp. p. 118). To be free means to be able to determine by moral imagination out of oneself, those ideas (motives) which lie at the basis of action. Freedom is impossible if anything other than I myself (whether a mechanical process or God) determines my moral ideas. In other words, I am free only when I myself produce these ideas, but not when I am merely able to realize the ideas which another being has implanted in me. A free being is one who can will what he regards as right. Whoever does anything other than what he wills must be impelled to it by motives which do not lie in himself. Such a man is unfree in his action. Accordingly, to be able to will, as you please, what you consider right or wrong means to be free or unfree as you please. This is, of course, just as absurd as to identify freedom with the faculty of doing what one is compelled to will. But this is just what Hamerling maintains when he says, “It is perfectly true that the will is always determined by motives, but it is absurd to say that on this ground it is unfree; for a greater freedom can neither be desired nor conceived than the freedom to realize oneself in proportion to one's own power and strength of will.” On the contrary, it is well possible to desire a greater freedom and that a true freedom, viz., the freedom to determine for oneself the motives of one's volitions.

Under certain conditions a man may be induced to abandon the execution of his will; but to allow others to prescribe to him what he shall do—in other words, to will what another and not what he himself regards as right—to this a man will submit only when he does not feel free.

External powers may prevent me from doing what I will, but that is only to condemn me to do nothing. Not until they enslave my spirit, drive my motives out of my head, and put their own motives in the place of mine, do they really aim at making me unfree. That is the reason why the church attacks not only the mere doing, but especially the impure thoughts, i.e., motives of my action. And for the church all those motives are impure which she has not herself authorized. A church does not produce genuine slaves until her priests turn themselves into advisers of consciences, i.e., until the faithful depend upon the church, i.e., upon the confessional, for the motives of their actions.

• 1. Only a superficial critic will find in the use of the word “faculty,” in this and other passages, a relapse into the old-fashioned doctrine of faculties of the soul. The reference to what was said on page 62 defines exactly the meaning of the word.
• 2. When Paulsen, p. 15 of the book mentioned above, says: “Different natural endowments and different conditions of life demand both a different bodily and also a different mental and moral diet,” he is very close to the correct view, but yet he misses the decisive point. In so far as I am an individual, I need no diet. Dietetic means the art of bringing a particular specimen into harmony with the universal laws of the genus. But as an individual I am not a specimen of a genus.
• 3. We are entitled to speak of thoughts (ethical ideas) as objects of observation. For, although the products of thinking do not enter the field of observation, so long as the thinking goes on, they may well become objects of observation subsequently. In this way we have gained our characterization of action.

We will continue our study of particular karmic questions in relation to human life. What does occult science have to say about the origin of conscience? At our present stage of evolution conscience appears as a kind of inner voice telling us what to do and what to leave undone. How did such an inner voice come into being?

It is interesting to inquire whether in the historical evolution of mankind there has always been something comparable to what we call conscience. We find that in the earliest times, language had no word for it. In Greek literature it appears quite late, and in the language of the earlier Greeks no word for it exists. The same thing is true of the early periods of other civilisations. We may conclude, then, that the idea of conscience, in a more or less conscious form, came only gradually to be recognised. Conscience has developed fairly late in human evolution, and we shall see presently what our ancestors possessed in place of it.

How, then, has conscience gradually developed? On one of his journeys Darwin²⁷ came across a cannibal and tried to convince him that it is not a good thing to eat another human being. The cannibal retorted that in order to decide whether eating a man is good or bad you must first eat one yourself. In other words, the cannibal had not reached the point of judging between good and bad in terms of moral ideas, but in accordance simply with the pleasure he experienced. He was in fact a survival from an earlier stage of civilisation which was at one time universal. But how does a man like this cannibal come to distinguish between good and bad? He went on eating his fellow-men until one day he was due to be eaten himself. At that moment he experienced the fact that it could really happen to him. He felt that there was something wrong about this, and the fruits of this experience remained with him in Kamaloka and Devachan. Into his next incarnation he brought a dim feeling that what he had been doing was not quite right. This feeling became more and more definite in the course of further incarnations; he also came to take heed of the feelings of others, and thus he gradually developed a certain restraint. After various further incarnations the feeling became still more definite and gradually the thought emerged: Here is something one should not do. Similarly, a savage at a primitive stage would eat everything indiscriminately, but when he got [a] stomach-ache he came to realise by degrees that there were some things he could eat and some he could not. This kind of experience became gradually more and more firmly rooted, and finally it developed into the voice of conscience.

Conscience is therefore the outcome of experiences spread over a number of incarnations. Fundamentally, all knowledge, from the highest to the lowest, is the outcome of what a man has experienced; it has come into being as a result of trial and error.

An interesting fact is relevant here. Only since Aristotle has there been a science of logic, of logical thought. From this we must conclude that accurate thinking too, was born at a certain time. This is indeed so: thinking itself had first to evolve, and logical thinking arose in the course of time from fundamental observation of how thinking can go wrong. Knowledge is something mankind has acquired through many incarnations. Only after long trial and error could a store of knowledge be built up. All this illustrates the importance of the law of karma; here we have another example of something which has developed out of experience into a permanent habit and inclination. A motive such as conscience binds itself to the etheric body, becoming in time a permanent characteristic of it because the astral body has been so often convinced that this or that would not do.

Another interesting karmic relationship is between an habitually selfish attitude and a loving sympathy with others. Some people are hardened egoists—not only in their acquisitiveness—and others are unselfish and sympathetic. Both attitudes depend on the etheric body and may even find expression in the physical body. People who in one life have been habitually selfish will age quickly in their next life; they seem to shrivel up. On the other hand, if in one life you have been ready to make sacrifices and have loved others, you will remain young and hale. In this way you can prepare even the physical body for the next life.

If you recall what I said yesterday, you will have in mind a question: How is it with the achievements of the physical body itself? Its deeds become its future destiny; but what is the effect of any illnesses it may have had in this life?

The answer to this question, however strange it may sound, is not mere theory or speculation, but is based on occult experience, and from it you can learn the mission of illness. Fabre d'Olivet,²⁸ who has investigated the origins of the Book of Genesis, once used a beautiful simile, comparing destiny with a natural process. The valuable pearl, he says, derives from an illness: it is a secretion of the oyster, so that in this case life has to fall sick in order to produce something precious. In the same way, physical illnesses in one life reappear in the next life as physical beauty. Either the physical body becomes more beautiful as a result of the illness it endured; or it may be that an illness a man has caught from infection in his environment is compensated by the beauty of his new environment. Beauty thus develops, karmically, out of pain, suffering, privation and illness. This may seem a startling connection, but it is a fact. Even the appreciation of beauty develops in this way: there can be no beauty in the world without pain and suffering and illness. The same general law holds for the history of man's evolution. You will see from this how wonderful karmic relationships really are, and how questions about evil, illness and pain cannot be answered without knowledge of the important inner relationships within the evolution of humanity.

The line of evolution goes back into ancient, very ancient times, when conditions on Earth, and the Earth itself, were quite different. There was a time when none of the higher animals existed; when there were no fishes, amphibians, birds or mammals, but only animals less developed than the fishes. Yet man, though in a quite different form, was already there. His physical body was still very imperfect; his spiritual body was more highly developed. He was still enclosed within a soft ethcric body, and his soul worked on his physical body from outside. Man still contained all other beings within himself. Later on he worked his way upwards and left behind the fish form which had been part of himself. These fish forms were huge, fantastic-looking creatures, unlike the fishes of today. Then again man evolved to a higher stage and cast out the birds from himself. Then the reptiles and amphibia made their way out of man—grotesque creatures such as the saurians and water-tortoises, which were really stragglers from an earlier group of beings, even further removed from man, whose evolution had lagged behind. Then man cast out the mammals from himself, and finally the apes; and then he himself continued to advance.

Man has therefore always been man and not an ape; he separated off the whole animal kingdom from himself so that he might become more truly human. It was as though you gradually strained all the dye-stuffs out of a coloured liquid and left only clear water behind. In older days there were natural philosophers, such as Paracelsus and Oken,²⁹ who put this very well. When a man looks at the animal world, they said, he should tell himself: “I carried all that within myself and cast it out from my own being.”

Thus man once had within himself a great deal that was later externalised. And today he still has within him something that later on will be outside—his karma, both the good and the evil. Just as he has separated the animals from himself, so will he thrust good and evil out into the world. The good will result in a race of men who are naturally good; the evil in a separate evil race. You will find this stated in the Apocalypse, but it must not be misunderstood. We must distinguish between the development of the soul and that of races. A soul may be incarnated in a race on the down grade, but if it does not itself commit evil, it need not incarnate a second time in such a race; it may incarnate in one that is ascending. There are quite enough souls streaming in from other directions to incarnate in these declining races.

But what is inward has to become outward, and man will rise still higher when his karma has worked itself out. With all this something of extraordinary interest is connected. Centuries ago, with the future development of humanity in view, secret Orders which set themselves the highest conceivable tasks were established. One such Order was the Manichean, of which ordinary scholarship gives a quite false picture. The Manicheans are supposed to have taught that a Good and an Evil are part of the natural order and have always been in conflict with one another, this having been determined for them by the Creation. Here there is a glimmer of the Order's real task, but distorted to the point of nonsense. The individual members of the Order were specially trained for their great work. The Order knew that some day there will be men in whose karma there is no longer any evil, but that there will also be a race evil by nature, among whom all kinds of evil will be developed to a higher degree than in the most savage animals, for they will practise evil consciously, exquisitely, with the aid of highly developed intellects. Even now the Manichean Order is training its members so that they may be able to transform evil in later generations.

The extreme difficulty of the task is that these evil races will not be like bad children in whom there is goodness which can be brought out by precept and example. The members of the Manichean Order are already learning how to transform quite radically those who by nature are wholly evil. And then the transformed evil will become a quite special good. The power to effect this change will bring about a condition of moral holiness on Earth. But this can be achieved only if the evil has first come into existence; then the power needed to overcome the evil will yield a power that can reach the heights of holiness. A field has to be treated with manure and the manure has to ferment in the soil; similarly, humanity needs the manure of evil in order to attain to the highest holiness. And herein lies the mission of evil. A man's muscles get strong by use; and equally, if good is to rise to the heights of holiness, it must first overcome the evil which opposes it. The task of evil is to promote the ascent of man. Things such as this give us a glimpse into the secret of life. Later on, when man has overcome evil, he can go on to redeem the creatures he has thrust down, and at whose cost he has ascended. That is the purpose of evolution.

The following point is rather more difficult. The shell of a snail or mussel is secreted out of the living substance of the animal. The shell which surrounds the snail was originally inside its body its house is in fact its body in a more solid form. Theosophy tells us that we are one with all that surrounds us: this means that man at one time contained everything within himself. The Earth's crust, in fact, had its origin in man, who in the far past crystallised it out from within himself. Just as the snail at one time had its house within itself, so man had all other beings and kingdoms, minerals, plants and animals, within himself, and can say to them all: The substances were within me; I have crystallised out their constituent parts. Thus when man looks at anything outside himself, it becomes intelligible for him to say: All that is myself.

Even more subtle is a further idea. Imagine that ancient condition of humanity when nothing had yet been separated off from man. Man was there, and he formed mental pictures but they were not objective—not, that is, caused by external objects making an impression on him—they were purely subjective. Everything had its origin in man. Our dreams are still a legacy from the time when man, as it were, spun the whole world out of himself. Then he was able to look on the world over against himself. We as human beings have made everything, and in the rest of creation we can see our own products, our own being which has taken solid form.

Kant³⁰ speaks of the thing-in-itself as something unknowable by man. But in fact there are no limits to knowledge, for man can find, in everything he sees around him, the traces of his own being, left behind.

All this has been said in order to show you that nothing can be truly understood if it is looked at from one side only. Everything which appears to us in one condition was quite different in earlier times; only by relating the present to the past can it be understood. Similarly, if you do not look beyond the physical world of the senses, you will never understand illness, or the mission of evil. In all such relationships there is a deep meaning. Evolution had to take its course in this way, through a process of splitting off, because man was to become an inward being; he had to put all this out of himself in order that he might be able to see his own self. So we can come to understand the mission of illness, of evil, and even of the external world. We are led to these great interconnections by studying the law of karma.

We will now deal with several particular questions about karma which are often asked. What is the karmic reason that causes many people to die young, even in childhood? From individual instances known to occult science we may come to the following conclusion. If we study a child who has died young, we may find that in his previous life he had good abilities and made good use of them. He was a thoroughly competent member of society, but he was rather shortsighted. Because with his weak eyes he could not see clearly, all his experiences acquired a particular colouring. He was wanting in a small matter which could have been better, and because of his weak eyes he always lagged behind. He could have achieved something quite remarkable if he had had good sight. He died, and after a short interval he was incarnated with healthy eyes, but he lived only a few weeks. By this means the members of his being learnt how to acquire good eyes, and he had gained a small portion of life as a corrective of what had been lacking in his previous life. The grief of his parents will, of course, be compensated for karmically, but in this instance they had to serve as instruments for putting the matter right.

What is the karmic explanation of children born dead? In such cases the astral body may well have already united itself with the physical body, and the two lower members may be properly constituted. But the astral body withdraws, and so the child is born dead. But why does the astral body withdraw? The explanation lies in the fact that certain members of man's higher nature are related to certain physical organs. For instance, no being can have an etheric body unless it possesses cells. A stone has no cells or vessels, and so it cannot have an etheric body. Equally, an astral body needs a nervous system: a plant has no nervous system and therefore cannot have an astral body. In fact, if a plant were to be permeated by an astral body it would no longer be a plant, but would have to be provided with cells if it were to be permeated by an etheric body.

Now if the Ego-body is gradually to find a place for itself, there must be warm blood in the physical body. (All red-blooded animals were separated off from man at the time when the Ego-condition was being prepared for man.) Hence it will be seen that the physical organs must be in proper condition if the higher bodies are to dwell within them. It is important to remember that the form of the physical body is moulded by purely physical inheritance. It may also happen that the way in which the various bodily fluids are combined is at fault, although parents are well-matched in soul and spirit. Then the incarnating entity comes to a physical body which cannot house the higher members of its being. Thus for example the physical and etheric bodies may be properly united; then the astral body ought to take possession of the physical body, but the organism at its disposal is not in a suitable condition, and so it has to withdraw. The physical body remains, and is then still-born. A still-birth may thus be the outcome of a faulty mixture, on the physical level, of the fluids of the body, and this, too, will have a karmic connection. The physical body can thrive only in so far as the higher principles can live within it.

How are karmic compensations accomplished? If someone has done something to another person, there will have to be a karmic adjustment between them, which means that the persons concerned must be born again as contemporaries. How does this happen? What are the forces that bring the two persons together?

The way it works out is as follows. A wrong has been done; the victim has suffered it; the person who did it passes into Kamaloka, but first he has to witness the occurrence in the retrospective tableau of his past life. The injury he has inflicted does not then cause him pain, but in Kamaloka, as he relives his life backwards, the event comes before him, and now he has to suffer the pain he caused. He has to feel it in and through the very self of his victim. This experience imprints itself like a seal on his astral body. He takes with him a portion of the pain, and a definite force remains in him as the outcome of what he has experienced in the other man's being. In this way any pain or pleasure he has to live through turns into a force, and he carries a great number of such forces with him into Devachan.

When he returns to a new incarnation, this is the force that draws together all the persons who have had experiences in common. During the Kamaloka period they lived within one another, and they incorporated these forces into themselves. Hence within one physical human being there may be three or even more “Kamaloka men”, in order that the situation involving them may be lived out.

An example known to occult science will make this clear. A man was condemned to death by five judges. What was really happening there? In a previous life the man had killed these other five men and karmic forces had brought all six together for a karmic adjustment. This does not produce a never-ending karmic chain; other relationships come in to change the further course of events.

Spiritual forces, you see, are thus secretly at work to bring about the complicated patterns of human living. Further important aspects of the subject will become clear during the next few days, when we go on to study the whole evolution of Earth and Man.

• 27. Charles Darwin, 1809–1882.
• 28. Antoine Fabre d'Olivet, 1768–1825, author of La Langue hebraique restituee, 1816.
• 29. Lorenz Oken, 1779–1851, natural scientist and philosopher.
• 30. Immanuel Kant, 1724–1804.

Today we shall speak about the Fourth Earth Round. In the course of our whole evolution we have seven Planetary conditions: Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan; and in connection with each Planet we must consider seven Rounds. The passing through a Round may also be called a Kingdom, and the Fourth Round on the Earth we call the Mineral Kingdom. We are now on the Fourth Planet, in the Fourth Round and within this Round in the Fourth Condition of Form or Globe. The Fourth Round is always physical.

Thus we stand exactly in the middle of our Earthly evolution. This is frequently felt to be something extraordinarily important for man. We have behind us three Planets, three Rounds, three Globes and the same number still lie before us. But if we were standing on the Old Moon, we should see yet another Planetary condition before Saturn; if we were standing on future Jupiter we should no longer see Saturn, but in its place a Planet beyond Vulcan. The exact middle of our present evolution was with the Fourth Sub-Race of the Fourth Root-Race, with the original Turanians, the Fourth Atlantean Sub-Race.

A kind of spiritual darkness came about at a certain moment of evolution. Humanity entered into a dark age. This dark age is called Kali Yuga. What man knows today he still knows from the standpoint that was his in earlier epochs of his development. At the end of the Fifth Round mankind will once again be able to see spiritually, having the capacity of looking both backwards and forwards.

The Fourth Earth Round began with the emergence of the first Arupa Earth Globe from the darkness of Pralaya, in which everything had been dissolved. Then all that exists on the Earth today was present in a formless state as thoughts. We can gain a right concept of this when we limit ourselves as far as possible to what is physical and imagine this as thought seeds. The forms were not yet present, but only the thoughts preceding their manifestation. If we ask: Who then had these thoughts, we receive as answer: These were the thoughts of spiritual beings who are in connection with the Earth. Such spiritual beings as, for example, Jehovah and his hosts, who accomplished everything around us on the earth. At that time all thoughts were present as thoughts of the spiritual beings in the Arupa-Globe.

What was it then that caused the Gods to have as their aim just this thought of man? What was it that gave them the model? It was the Monads which were already present, but not yet connected with human beings. Slowly men developed as thoughts of the Gods.

Now the Arupa-Sphere densified; everything emerged as thought-forms. The whole Earth was filled with these; it was as though one were looking into a great model filled [with] small crystals. Present within it as models were all the forms of human beings, animals and plants. Spiritual beings worked on these as a master builder works on his models. They were put together from outside. The whole then passes over into astral substance. The astral Earth-Globe came into being. In between there were short Pralayas. Now again we have to do with the outwardly-working divine powers who poured forth the astral substance, filling the forms with light and colour. Here are to be found all the astral forms of human beings and animals, as well as the whole plant kingdom, in a great astral sea. This then densified ever more and more and the physical Earth arose as the Fourth Globe.

Until then, until the beginning of the Fourth Round, Sun and Moon were still united with the Earth; they formed one body with the Earth. During the great Pralaya preceding the First Earth Round, they had again merged with the Earth; and during the first three Earth Rounds the three remained together. There then arose a kind of biscuit form. In the Third Earth Round, out of the Earth-Sun-Ball, on one side the Earth protruded like a swelling, on the other side the Moon. At that time the main body actually trailed around with it two such sacks. Only in the Fourth Earth Round did the body regain its spherical form; then however there again arose the sack-like formations in the ether, protruding from both sides.

Thus here we have to do with an Earth that is still united with the Sun and also with the Moon. At that time most life was in the region between the Moon and the Earth. This has been correctly preserved in the Mohammedan Paradise saga.

Now the following occurred. When the Second Root-Race of the Fourth Earth Round approached, the Sun separated itself off, and in the Third Root-Race the Moon did so also. Everything evolved physically which previously had only been present on the astral Globe. Now too man appeared physically, but organised in such a way that he could take the Monad into his progressively purified astral body. Had man taken the Monad into himself earlier, he would have received with it Manas, Buddhi and Atma. He would have become very wise, but the wisdom would have been a kind of dream wisdom.

At first man had no power over the physical body and the etheric body. He could also do nothing about the lower passions coming over to him from the Moon; these appeared of necessity until the time when he entered upon the Earth epoch. If man had simply taken up the Monads into the ennobled animality he could not have fallen into error. He would have become what Jehovah had intended, endowed that is to say with all wisdom, but at the same time formed into a living statue. Then those beings intervened, who on the Moon had developed more quickly than in the ordinary course of Moon evolution. Lucifer is a power who has enthusiasm for wisdom which is as intense as the sense life of animals. He is equipped with all those things that come over from the Moon. If Lucifer alone had taken responsibility for evolution a battle would have arisen between him and the old Gods.

Jehovah's aim was the perfection of form. Lucifer would have been able to develop in astral substance his passion for premature spirituality. The result would have been a violent battle between the Jehovah-spirits and the hosts of Lucifer. There was the danger that through Jehovah some human beings would become living statues and that others would be too quickly spiritualised through Lucifer. Means of bringing about equilibrium would have to be obtained elsewhere. In order to annul the battle between Jehovah and Lucifer, the White Lodge, which was just in its beginning, had to obtain material from one of the other planets. This differed essentially from the astral substance that had come over from the Moon, from the astral-kamic animal substance. The possibility arose of leading over substance from other planets: new passions, less vehement but conceived on the basis of independence. The new material was brought over from Mars.⁶⁹ Thus in the first half of our Earth evolution astral substance from Mars was introduced. A great advance was brought about through the introduction of this astral substance from Mars.

External civilisation on the Earth arose through the fact that hardening on the one side and spiritualisation on the other side were prevented. Lucifer made use of what had been given by the Mars forces. The new state of the Earth was given the name of Mars. Things continued in this way until the middle of the Atlantean Race. Then a new question arose. Man had absorbed wisdom, but in the future it would not be possible for wisdom alone to manifest in a form-creating way. One would have been able to build up the mineral kingdom through Lucifer, but Lucifer could not have given it life. Man could never have imparted life under the influence of the other powers. This was why a Sun God had to come, a higher being than Lucifer. There still existed what are known as the Solar Pitris. The most exalted among these is Christ. As Lucifer represents the Manas element, so the Buddhi element is represented by Christ.

The human astral bodies had still to receive a third impact. This was brought down from Mercury. Christ united his sovereignty with that of Lucifer. If one has the will to ascend the heights in order to find the way to the Gods one needs Mercury, the Divine Messenger. He is the one who prepared the path of Christ from the middle of the Atlantean Root-Race onwards in order later to enter into the astral bodies, which had received the mercurial element.

All our present metals have only gradually become what they are now. Gold, silver, platinum and so on all pass through certain conditions. When they are heated they become first hot, then liquid, then gaseous. This latter was once the condition of all metals in the gaseous Earth. Gold too first densified with the Earth: at one time it was entirely etheric gold. When we go back to the time when the Earth was still united with the Sun, there was as yet within it no solid gold. The particles of the white Sun-Ether became first fluid and then solid. These are the veins of gold which are now in the Earth. Gold is solidified sunlight. Silver is solidified moonlight. All mineral substances have gradually solidified. When human beings become ever more spiritualised, quicksilver will also become solid. At one time gold and silver formed drops just as water does now. The fact that mercury is still fluid is connected with the whole process of Earth evolution. It will become solid when the God Mercury has fulfilled his mission. In the middle of the Atlantean Root-Race quicksilver was brought down from Mercury in etheric form. Had we not had quicksilver we should not have had the Christ-Principle. In the drops of quicksilver we have to see what was incorporated in the Earth in the middle of the Atlantean epoch.

When the Mars Principle (Kama-Manas) was incorporated into the Earth, iron was brought down to the Earth from Mars. Iron originates in Mars. It was at first in astral form and later densified. When we trace the Earth to that period of time we find ever fewer warm-blooded animals. It was only in the middle of the Lemurian Age that warm blood made its appearance together with the Mars impulse. Iron came into the blood at that time. It is iron that in all occult writings is brought into connection with Mars, quicksilver with Buddhi-Mercury. Certain people learned this from the Adepts. The Earth was therefore understood as Mars and Mercury. Everything that did not originate from Mars and Mercury has come over from the Moon.

The days of the week are an image of planetary evolution. The sequence of the planets is inscribed in a wonderful way in the days of the week.

In the saying that Christ trod on and crushed the head of the serpent⁷⁰ we find a profound expression of esotericism. The serpent's head is mere wisdom; this must be overcome. True wisdom lies in the heart; this is why the serpent's head must be trodden underfoot. In the Hercules-Saga⁷¹ the same truth has already been expressed. He kills the Lernaean Hydra, whose head always grows anew. Mere Manas will always come again. Hercules must keep the blood at a distance (Kama), then the Hydra will be conquered. Blood came into the Earth with the Mars-Wisdom (Kama-Manas).

Deep meaning lies in many other things. The separation of the Moon preceded the Mars-Age. The Moon contains silver. Still earlier took place the separation of the Sun. Gold is condensed sunlight, hence the Golden Age; Moonlight and silver: the Silver Age; Mars and iron: the Bronze Age.⁷²

We are now in the middle, in the Fourth Globe. On the Fifth Globe there will arise the faculty of organising oneself from within outwards. Then the Earth will be transformed into a sphere on which man will create his form from within outwards. The Earth will then be a “Plastic” Globe. The Sixth Globe is the one on which the human being not only works plastically on his form, but will be able to place his own thoughts into the form. On the Fifth Globe man will be able, for instance, to form a hand; on the Sixth Globe he will be able to send his thoughts out into the surrounding world. On the Seventh Globe everything will again become formless. Everything will pass over once more into the seed condition.

We will now consider our present Ego. There are within it a multitude of mental images and concepts. When we observe the civilised world today we say: It is out of the Ego that the civilised world has arisen. All this was once within a human head; it was contained within the ego. From out of all this it was put together. All the things constructed by human skill have been born out of the Ego. In the middle of the Lemurian Age the Ego was still empty; man could as yet do nothing. Only gradually did he learn in the most primitive way to know the world from outside. His Ego was at that time like a hollow soap-bubble. When he saw a stone, it was reflected into him; perhaps he saw a sharp edge on it and with it he began to chip other stones. In this way he started to work formatively on the mineral world. What was in his surroundings reflected itself more and more into what was at first his empty Ego. At the end of the physical Globe everything will be present as reflected image in our Ego. When at last we have all this within us we will form it from within outwards. This will be the “plastic” condition on the next Globe. The master-builder of Cologne cathedral gathered his impressions into his ego. This content of his Ego will be vivified by Buddhi and later, on the Fifth Globe he will give all this form. On the Sixth Globe all this will be present as thought and on the Seventh Globe everything will be drawn together into the atom. In the next Round man will create the new plant kingdom out of the Ego.

In the middle of the Lemurian Age the Ego was like a hole bored into matter. All our Egos were at that time such holes in matter which since then we have filled up. In the next Round their content will issue in plant form, for in this Fifth Round there will take place with the plant kingdom what is now taking place with the mineral kingdom. The whole Earth will then be an immense, single living Being. Man will have achieved a conscious life of feeling and perception, and will then give it form outside himself. In the Sixth Round there will no longer be a plant kingdom; man will then allow living thoughts filled with feeling and perception to go out from himself as pure intellectual formations. In this Sixth Round on the Sixth Globe, in its Sixth Stage of development, corresponding to the Sixth Race, an important decision will be taken. Everything will have reached the Devachanic condition that has been able to develop out of all the kingdoms. If anyone has not progressed to the point that he can be raised to the stage of Devachan, he will remain in the animal state. This will take place according to the number 666, the number of the Beast.

In the Seventh Round humanity will be completely purified. The human kingdom will then attain its zenith. This Round is the quickest. The human being, when he emerges from it, will have become a God and will carry his development over to Jupiter.

In every Round the first Globe, or condition of form, is of such a nature that in fact we have not yet to do with a form, but the form is only present as incipient plan. This is why esotericism does not reckon the Arupa-Globe among the conditions of form, but with the conditions of life; this is the case also with the Seventh Globe, the Archetypal. Thus we have only five conditions of form. The first and the last Globes of each Round are conditions of life. All the conditions of the Rounds are also called conditions of life, because passing through a Kingdom represents a condition of life.

In the First Round life was in the First Elementary Kingdom, in the Second Round in the Second Elementary Kingdom, in the Third Round in the Third Elementary Kingdom, in the Fourth Round in the Mineral Kingdom. In the Fifth Round life will be in the Plant Kingdom, in the Sixth Round life will be in the Animal Kingdom and in the Seventh Round life will be in the Human Kingdom.

When one considers life in the Human Kingdom in the Seventh Round, this sheds its light into the next Round when man will have passed over into another condition of consciousness. The purpose of a Round consists in achieving a new stage of life. The purpose of the Seventh Round is to lead over into a new stage of consciousness. Thus the esotericist only reckons six conditions of life, counting the Seventh Round as a new condition of consciousness.

If we wish to write down in numbers the conditions of life, form and consciousness we get five Globes or conditions of form, six Rounds or conditions of life, ten Planets or conditions of consciousness. If we count the whole evolution from Saturn to Vulcan, we have expressed what we find with Helena Petrovna Blavatsky as the number of the Prajapatis 1065, that is to say, 10 – 6 – 5.

• 69. See further in lecture 15.2.1908 in The Influence of Spiritual Beings upon Man.
• 70. Luke Chapter 10 verse 19.
• 71. See lecture 7.10.1904 in Greek and Germanic Mythology
• 72. The Golden Age – Krita Yuga = about 20,000 years
  The Silver Age – Treta Yuga = about 15,000 years
  The Bronze Age – Dvapara Yuga = about 10,000 years
  The Dark Age – Kali Yuga = about 5,000 years
  Our Age comprises a future 2,500 years
  Compare with the lectures The True Nature of the Second Coming 1910.

The truths of religious documents come from the depths of wisdom. Many people will say, however: ‘You give us something complicated; we want the gospel to be simple and naive. Great truths should not be complicated.’ In a way they are right, but not only simple but also wisdom-filled thinking must be able to find the most sublime truths. The point of view from which we consider these things cannot be high enough. In future we must let go more and more of the desire for ease and enter into the most profound insights with great seriousness.

Today we want to gain understanding of the promised spirit of truth. These words concern a secret initiation.

‘If you love me, you will keep my commandments,’ the Christ said. ‘Love’ here refers to the trust that exists between teacher and pupils in an esoteric relationship. The most profound secrets of the soul are passed from one individual to another, in a most intimate way. The words of the Bible we want to consider today are:

‘Do not let your hearts be troubled! You believe in god, you also believe in me. There are many rooms in my father's house ...’

‘If you love me, you will keep my commandments. And I will ask this father and he will give you another counsellor to be with you in all eternity—the spirit of truth whom the world has not the power to receive; for it does not see him and does not recognize him. You, however, recognize him; for he remains with you and shall be in you.’

‘He who has my commandments and keeps them is the one who loves me. And someone who loves me shall be loved by my father, and I shall love him and make myself apparent to him. Judas, not Iscariot, said to him: Lord, what has happened, that you will reveal yourself to us and not to the world? Jesus answered and said to him: Someone who loves me will keep my word; and my father shall love him, and we shall go to him and make our abode with him.’¹⁰⁸

‘Father’—that is the inmost power of soul. It is to be revealed to the close disciples. Judas asked: ‘What has happened, that you will reveal yourself to us and not to the world?’ Judas thus said openly that something was to be revealed to the close disciples.

Jesus said: ‘We shall make our abode with the father.’ This was the most important part of the pouring out of the spirit that began with the words: ‘Do not let your hearts be troubled!’ The Christ was going to prepare the abode for his close disciples: In my father's house there are many dwelling places.’

Let us gain insight into these words. The degree of conscious awareness which man has gained will never be lost again. One has to get out of the habit of any other idea. ‘Giving oneself up to the cosmic mind’ often means people wallowing in this, believing this to be redemption. There is no such cosmic mind and there never will be. The ability to say ‘I’ is now achieved by man. The the more he says ‘I’ and works out of the I to purify his three lower bodies—the astral body, ether body and physical body—the more strongly will he develop his I and develop into the future. A human being can thus become consciously selfless, because he wills it. The time will come when all human beings will have reached the summit of I-development. And yet they can selflessly take up the spirit of the community. We are sitting in this room together, and the common spirit in it is like a point from which everything radiates out together. But this common spirit may also radiate freely from every individual heart and move through this room. Let us remember how the godhead is reflected in the world. It has made the sacrifice and poured all its life into its mirror image. Let us now imagine that we, too, can pour our life into countless mirror images, so that each individual mirror image would say: I and my origin are one. That is how all human beings once came forth from the keeping of the godhead like mirror images of the godhead. They finally become empty ‘I’s, with astral body, ether body and physical body transformed, and they enter into the world of the spirit and utter the deepest secret of their being: ‘I and my father are one!’¹⁰⁹ The animal-humans of Lemurian times could never become spiritual by themselves, but only by taking up the divine droplets. At the end of their evolution, cleansed and purified, they will be able to say: ‘I and my father are one.’

We are gazing back into far distant times. There was still a great deal of volcanic activity on earth in Lemurian times. The creatures that lived then were very different. That was the time when man first received the element he was to develop as soul. Going back even further we see soul nature above and bodily nature below still as one nature. The two were united in god's keeping. Then the physical stream down below was left to itself and developed into the animal-man ofLemurian times. The upper developed in soul and spirit. The body had to be prepared first down below, so that it might receive the soul coming from above.

The spirit that prevailed in the common origin of both souls and bodies is the father spirit; that is the father.

The spirit that prevailed down below in the physical realm, whilst the spiritual went its separate ways up above, is the son spirit; that is the son.

And the spirit that prevailed up above in the soul sphere until it was able to descend into the physical realm, that is the holy spirit.

In Lemurian times, when the soul first incarnated, there was a pouring out of the spirit: ‘And god breathed into his nostrils the breath of life, and man became a living soul.’¹¹⁰ That was the first outpouring of the spirit, an unconscious outpouring. Man was to live in a dream for a long time yet. It was only in the second half of the Atlantean period that he gained the ability to calculate, to think logically, and to observe the world outside correctly in its relationships. In the first half of the Atlantean period, a human being would see another human being as a coloured cloud. The cloud would be reddish brown if the other individual was not sympathetic, was an enemy. A violet reddish cloud indicated a sympathetic individual, a friend. Other things would also be perceived like this. If a golden yellow cloud rose like a kind of misty form between the astral and the physical, this indicated that a useful metal was to be found here. A dull, bluish red cloud with strange lines to delimit it, of the kind which only a mineral can have, indicated a useless metal. Human beings gradually separated out more and more; limiting their feelings by having a skin, and external, physical sensory perception developed. In earliest Atlantean times, human beings had perceptions like those a fish or a snail has today—not a turtle or a crocodile. The new sensory perception developed when man began to breathe with a lung. The production of blood and inner I-activity were also connected with this.

A residual effect of the I on the blood can still be seen today if we go pale with fear or red with shame. This still shows direct I-activity. It is something that has remained from a time when the I had a powerful influence on the blood. Today the inner power of the I only shows itself in gestures, in going red or turning pale. Today people can gesticulate with their hands in their enthusiasm; then the blood was able to create organs out of the body under the I-impulse. The fingers developed in this way, for example. By the end of the Atlantean period, the human beings of that time were beginning to be similar to the human beings of today.

Blood bonds were stronger in the past than they are now. The bond between blood relatives was much stronger. An example would be the following. Two modern authors have given an excellent picture of the rural population, but in different ways. Anzengruber's¹¹¹ figures are clear-cut, almost as if cut in stone. Rosegger¹¹² takes many individual outward traits and combines them in a whole. He would make notes as he observed people and use these in his writing. Rosegger was wondering how Anzengruber was able to write about country people, seeing that he had never lived among them and observed them. Anzengruber told him the very reason that he was able to present the people so well was that he did not know them. All his forebears had been farming people, and so the ways of fanners were in his blood. He wrote about farmers his forebears had known, and he did so out of the blood.¹¹³

In earlier times, humanity consisted of many small groups. Reading Tacitus' Germania.¹¹⁴ one finds numerous small tribes listed who were related by blood and to whom the blood relationship meant something special. In the days of the Old Testament patriarchs, marriage was always within the tribe, with the same blood in everyone's veins. The memory of the descendants would then go right back to the times of their ancestors. The descendant would remember his ancestors the way we remember our own childhood. 900 years after Adam his descendants still remembered the events of his life. This explains why people are said to have lived to such great ages in the Bible.¹¹⁵ For as far back as a person could then remember, the I that went through generations would be called ‘Adam’ for example. A common I lived in the tribe, and it lived in the blood. Because of this the shedding of blood called for blood revenge. And the whole tribe would revenge itself for the blood of a single member by means of blood revenge.

Close marriage gradually changed and finally became distant marriage. The tribes became international. The principle of pure humanity gained the upper hand.

The son principle was active in the physical realm, in the love among relations that was based on blood. But the soul became progressively more individual, so that the blood was moving in wider and wider groups, getting further away from the tribal community.

All the ancient systems of government were based on the principle of blood relationship. The ten commandments of the Jews are tribal laws. Something connected with the Jewish people was not yet connected with the whole of mankind. Then the son spirit came to earth in the Christ and his blood flowed. Blood which until then had only created close bonds was poured out. This brought it about that all close bonds flowed out into a brotherhood for all humanity. The narrowly limited feeling of self where it was not yet possible to say: ‘Anyone who does not leave father and mother, wife, children, brother and sister and also his personal life cannot be my disciple’—such self-seeking had to run out from the redeemer's wounds. The capacity for love was gained as the blood of the Christ flowed, overcoming blood-brotherhood, tribe and nation. If we had been able to collect drops of blood by the cross, we would in all truth and reality have had the substance that thus transforms human beings. The goal is for human beings to find their relationship to all human beings, with love not only between brother and sister, but between human being and human being. The physical blood that flowed from the wounds of the Christ is the embodiment of the redeemer principle. This blood is a significant redemption symbol.

Humanity is to find the spirit again, fully and wholly. They had it once, but only dimly so, in a nebulous way. Later it assumed the form in which human beings see the world today. But they only see this world, only one side of things. With this view, man is cut off from the life of the spirit as if by a veil. He now needs to be taken beyond individual conscious awareness, which has made him an I, and gain awareness of the whole world again. This is why the blood of Christ was scattered—from narrow tribe to the wide world. The cross made it possible to achieve this. From the cross, the blood flowed into the whole of humanity. At the same time, however, the cross made the I grow more and more narrow and individual. All this has come to us through Christianity.

But when people are thus left to their own resources, with no tribe to give them context and with self-awareness enhanced, egotism must also increase. Christ Jesus foresaw this. He saw the coming of materialism, and made Christianity a bulwark against it.

In antiquity, everything rested on blood-brotherhood. This is clear from ancestor worship. Many legends were based on the figure of an ancestral hero such as Theseus¹¹⁶ or Cadmus.¹¹⁷ The principle governed both laws and commandments. Then, however, external institutions began to determine the life of the community. This only developed with the spread of Christianity, however. What do people see in the international idea today? A principle that is more powerful than the power of the state. The great powers that rule the world today are international. They are called money, transport, industry, and so on. Nothing to do with the blood-brotherhood of old any more. The other side of the coin is materialism. Egotistical thinking lives in a machine. How different were the ways in which ancient Greeks saw their god Zeus, remembering that the father principle lay at the base of all. Where do we find anything divine in public life today? Machines, railways and so on all serve egotistical aims. This will come to play a special role in the future. In the war of all against all it will go to extremes.

The Christ did create the bond that will unite all humanity, but something else has to come together with this act of redemption. Inner responses from person to person live in people who feel drawn to the Christ. His deed is the great bond that can unite the spirit again with the physical. Today people still control the physical world to serve their egotism. One day they must use it to serve the spirit. The spirit must unite with the son so that the two, united, become one with the father.

The Christ said: ‘No one comes to the father except through me.’¹¹⁸ Each should say: ‘I am as the branch on the vine.’¹¹⁹ Then the Christ overcomes the egotism in human organisms. The father spirit, the spirit of common origin, must enter into our individual selves, and then the I works on the father principle. Every I then builds its own house, and yet they are all united in the Christ principle. ‘There are many rooms in my father's house’,¹⁰⁸ said the Christ. These are the dwellings which human I-natures build for themselves. The Christ must, however, prepare the place, the dwelling place. And for this it is necessary for the spirit to come that unites human beings—the spirit of truth.

It is the purpose of theosophy to teach human beings the things they have in common; it is to bring the higher wisdom, the spirit of truth. People differ in their opinions for as long as they do not yet have the highest knowledge. The gnostics called mysticism ‘mathesis’, for in mathematics none can say he differs from someone else in his opinions. Two scientists can never disagree over a mathematical axiom. There it is not a matter of human wishes. For the great wisdom we must first rid ourselves of our wishes. Only those who seek to study the spirit of truth, wholly free from personal wishes, will be ripe to receive it. The highest knowledge unites human beings, there is no opinion or notion. The spirit of truth must shine upon people. Then they may indeed be dispersed through different dwelling places, but the spirit of truth will unite them. The common spirit must govern the truth held by individual I-natures if the house which the I builds for itself is to fit in with the spiritual principle. The Christ promised his disciples the spirit of truth at Pentecost. Then the disciples spoke in different tongues, then all nations learned to understand one another. Egotism may indeed wax more and more, but every human I will have the spirit of community if it partakes in the spirit of truth. Those who wish to achieve this must live in the spirit of John's gospel. That is true theosophy. Just as all plants turn to the sun as they grow, wherever they may be, so all I-natures will turn to the sun of the spirit, the spiritual light of truth.

• 108. Bible quotes from John 14: 1-2, 15-17, 21-23.
• 109. John 10: 30.
• 110. Genesis 2: 7.
• 111. Anzengruber, Ludwig (1839–1889), Austrian playwright and novelist. Rudolf Steiner wrote an obituary on him, published in Steiner R. Gesammelte Aufsätze zur Literatur, 1884–1902. (GA 32) S. 16 ff..
• 112. Rosegger, Peter (1843–1918), Austrian poet and novelist
• 113. ‘Went for a walk with Anzengruber on another occasion ... We talked about writing and the subjects one had for writing. I said he must have lived in Upper Bavaria himself or at least had a great deal to do with the fanning people there. His figures were very reminiscent of this type of people. He put his pince-nez on his sharply curved nose and said: “Upper Bavaria? No, I have never really met those country people. At least not enough to know them.” Realizing that this surprised me: “I don't need that. Just need to see one of them from a distance, hear a few everyday words, observe perhaps one of his gestures—and I know that fellow inside out!”—“Strange!”—“My dear fellow,” he said, “you know it yourself. All outer occasions and situations are just the midwives. The writer must give birth himself. Farmers—ha! I'm a city man myself! But if as you say, I write better about country people than about city people, this is probably in the blood. Or in some bone or other, like inherited gout. My forefathers on my father's side were farmers in Upper Austria. And well, such things are still lurking about.”’ Gesammelte Werke von Peter Rosegger, Leipzig 1914–1916, 36. Band, Gute Kameraden—Persönliche Erinnerungen an berühmte und eigenartige Zeitgenossen, Seite 145 f
• 114. Tacitus, Cornelius (c. 55–166), greatest Roman historian. The second part of his work De origine et situ Germanorum, chapters 28-46, gives descriptions of the individual Germanic tribes.
• 115. E.g. Genesis, Chapter 5.
• 116. King ofThebes, hero who killed the Minotaur.
• 117. A Phoenician prince who killed a dragon and sowed its teeth. An army grew from them who fought one another until only five survived. Cadmus founded the city of Thebes with them.
• 118. John 14: 6.
• 119. John 15: 5 (variant).
• 108. Bible quotes from John 14: 1-2, 15-17, 21-23.

In the last lecture we described the worlds through which the human being has to pass after death, when everything that binds him to his physical instrument has been laid aside in Kamaloca or—as we say in Rosicrucian Theosophy—in the Elemental world. We also spoke of “Rupa-Devachan,” or the region known as the Heaven world, the world of Inspiration. We heard that this region-the Spirit-Land proper-has a fourfold constitution, like the physical world. There is the Continental region, permeated by a flowing oceanic region which is more aptly to be compared with the blood circulation in the human organism. In the surrounding “air” of Devachan which is analogous to the atmosphere of our earth, is to be found all that pervades the souls of beings in the physical world in the way of joys, sufferings, sorrows, afflictions, only this air must be conceived in a much wider sense because this world is the dwelling-place of other, quite different Beings who are not incarnate in physical bodies. Finally we heard how in the fourth region of Devachan everything that is truly original, from the most trivial to the most lofty inspiration of the inventor or artist, exists as an archetype. In this world Lies the motive force of the progress of our earth. But in addition to these constituent realms of the spiritual world proper, we find that which links our earth with still higher worlds.

Up to now we have been considering things that have reference only to earth-evolution, not those that transcend this evolution. A man who attains Initiation acquires knowledge of what our earth was in the past and will be in the future, of what links the earth with worlds beyond our system.

Important above all in Devachan, in this “world of Reason”, is the Akasha Chronicle as we are accustomed to call it. The Akasha Chronicle is not actually brought into being in Devachan but in an even higher region; when, however, the seer has risen to the world of Devachan, he can begin to perceive what is known as the Akasha Chronicle.

What is the Akasha Chronicle? We can form the truest conception of it by realising that what comes to pass on our earth makes a lasting impression upon certain delicate essences, an impression which can be discovered by a seer who has attained Initiation. It is not an ordinary but a living Chronicle. Suppose a human being lived in the first century after Christ; what he thought, felt and willed in those days, what passed into deeds—this is not obliterated but preserved in this delicate essence. The seer can behold it-not as if it were recorded in a history book, but as it actually happened. How a man moved, what he did, a journey he took—it can all be seen in these spiritual pictures; the impulses of will, the feelings, the thoughts, can also be seen. But we must not imagine that these pictures are images of the physical personalities. That is not the case. To take a simple example.—When a man moves his hand, his will pervades the moving hand and it is this force of will that can be seen in the Akasha Chronicle. What is spiritually active in us and has flowed into the Physical, is there seen in the Spiritual. Suppose, for example, we look for Caesar. We can follow all his undertakings, but let us be quite clear that it is rather his thoughts that we see in the Akasha Chronicle; when he set out to do something we see the whole sequence of decisions of the will to the point where the deed was actually performed. To observe a specific event in the Akasha Chronicle is not easy. We must help ourselves by linking on to external knowledge. If the seer is trying to observe some action of Caesar and takes an historical date as a point of focus, the result will come more easily. Historical dates are, it is true, often unreliable, but they are sometimes of assistance. When the seer directs his gaze to Caesar, he actually sees the person of Caesar in action, phantom-like, as though he were standing before him, speaking with him. But when a man is looking into the past, various things may happen to him if, in spite of possessing some degree of seership, he has not entirely found his bearings in the higher worlds.

The Akasha Chronicle is to be found in Devachan, but it extends downwards into the astral world, with the result that in this lower world the pictures of the Akasha Chronicle may often be a mirage; they are often disconnected and unreliable and it is important to remember this when we set about investigating the past. Let me indicate the danger of these possible mistakes by an example.—If through the indications of the Akasha Chronicle we are led back to the epoch in the earth's evolution when Atlantis was still in existence, before the great Flood, we can follow the happenings and conditions of life in old Atlantis. These were repeated later on, but in a different form. In north Germany, in central Europe, eastwards of Atlantis, long before the Christian era and long before Christianity made its way thither from the south, happenings took place which were a repetition of conditions in Atlantis. Only afterwards, through the influences coming from the south, did the peoples begin to lead a life that was really their own. Here is an example of how easy it is to be exposed to error.—If someone is observing the astral pictures of the Akasha Chronicle, not the devachanic pictures, he may be confused in regard to these repetitions of Atlantean conditions. This was actually the case in the indications about Atlantis given by Scott-Elliot; they tally with the astral pictures but not with the devachanic pictures of the true Akasha Chronicle. The truth of this matter had sometime to be made known. The moment we know where the source of the errors lies, it is easy to assess the indications correctly.

Another source of error may arise when reliance is placed upon indications given by mediums. When mediums are possessed of the necessary faculties, they can see the Akasha Chronicle, although in most cases only its astral reflections. Now there is something singular about the Akasha Chronicle. If we discover some person there, he behaves like a living being. If we find Goethe, for example, he may not only answer in the words which he actually spoke in his life but he gives answer in the Goethean sense; it may even happen that he utters in his own style and trend, verses he never actually wrote. The Akasha picture is so alive that it is like a force working on in the mind of the human being. Hence the picture may be confused with the individuality himself. Mediums believe that they are in contact with the dead man whose life is continuing in the spirit, whereas in reality it is only his astral Akasha-picture. The spirit of Caesar may already have reincarnated on earth and it is his Akasha picture that gives the answers in seances. It is not the individuality of Caesar but only the enduring impression which the picture of Caesar has left behind in the Akasha Chronicle. This is the basis of errors in very many spiritualist seances. We must distinguish between what remains of the human being in his Akasha-picture and what continues to evolve as the true individuality. These are matters of extreme importance.

When the human being has passed out of Kamaloca, he has weaned himself from all the habits for which a physical instrument is necessary. He enters into the region described above. The period that now begins for him is exceedingly important and we must understand what it is that happens.

All the man's earlier experiences in his life of thought and feeling, all his passions, confront him in Devachan as his environment. Firstly, he sees his own physical body in its archetypal form. Just as on the earth we move among rocks, mountains and stones, in yonder world we move among the archetypes of all the structures that exist in the physical world. A man, therefore, moves over his own physical body. The fact that his own physical body is an object outside him is a pointer to him after death, for he recognises by this that he has left Kamaloca and has entered into Devachan. On the earth he says to his body: “I am that!” In Devachan he sees his body and says: “Thou art that!”

The Vedanta Philosophy teaches its pupils to meditate upon the “Thou art That!” in order that through such exercises they may understand what it means to say to the body: “Thou art That!”

In Devachan the human being sees around him what he experienced inwardly here on earth. If he has harboured revenge, antipathy and other evil feelings towards his fellow men on earth they confront him externally like a cloud and this teaches him what significance and effect all these things have in the world.

Let us be clear about what happens to the human being in Devachan. How have the organs, the eyes, for instance, of physical man on the earth been formed? There was a time when no eye was yet in existence. The eye has been formed out of the physical Organisation by light. Light is the progenitor of the eye. What is around us on the earth creates organs in physical bodies and substances; in Devachan, what is around us works upon our being of soul. So that everything a human being has developed here on earth in the way of good and reprehensible feelings is to be found, in yonder world, in his environment; it works upon his soul and so creates organs of the soul. If a man has lived a righteous life on earth, his good qualities live around him in the “air” of Devachan; they work in the Spiritual, creating organs. These organs serve as architects and moulders for the building of the physical body in a new incarnation. What was within the human being on earth is transferred to the outer world in Devachan, and prepares the forces which build up the human body for the next birth.

But let it not be imagined that the human being has nothing to do except to care for himself; as well as this he has very important work to do in Devachan. We can form an idea of this if we consider for a moment the evolution of the earth. How greatly certain regions have changed since a couple of thousand years ago! There were then quite different plants, different animal forms, even the climate was different. In respect of the products of nature the earth's surface is continually changing. In Greece, for example, there could never again arise what sprang forth from the soil in the days of ancient Greece. Evolution proceeds precisely through the fact that the face of the earth undergoes constant change.

When a human being dies, a very long period elapses before he is born again. When he appears again on the earth he does not find the same conditions as of yore; he has to have new experiences; he is not born a second time into the same configuration of the earth; he remains in the spiritual worlds until the earth has entirely new conditions to offer him. There is good purpose in this for thereby he learns something entirely new and his development goes forward quite differently. Think, for example, of a boy in ancient Rome. His life did not in the least resemble that of a modern schoolboy; and when we ourselves are born again we, in turn, shall find quite different conditions. Thus does evolution proceed from incarnation to incarnation. While the human being sojourns in the spiritual regions described, the face of the earth is perpetually changing.

What beings are active here? By what beings are the changes in the earth's physiognomy brought about? This leads at once to the answer to the question: What is the human being doing in the period between death and a new birth? He himself is working from out the spiritual worlds, under the guidance of higher Beings, at the transformation of the earth. It is human beings themselves, between death and rebirth, who carry out this work. When they are born again they find the face of the earth changed, changed into a form which they themselves have helped to fashion. All of us have been engaged in this work.

To the question: Where is Devachan, where is the spiritual world?—I answer: It is around us all the time. In very truth it is so. Around us too are all the souls of discarnate human beings; they are at work around us. While we are building cities and machines, human beings who are living between death and a new birth are around us, working out of the spiritual realms.

When, as seers, we seek for the Dead, we can find them within the light-if we perceive the light not merely in a material way. The light that surrounds us forms the “bodies” of the Dead; they have bodies woven out of light. The light that enfolds the earth is “substance” for the beings who are living in Devachan. A plant nourished by the sunlight receives into itself not the physical light alone but in very truth the activity of spiritual beings, among whom there are also these human souls. These souls themselves ray down upon the plants as light, weaving as spiritual beings around the plants. Looking at the plants with the eye of spirit, we can say: the plant rejoices at the influences coming from the Dead who are working and weaving around it in the light. When we observe how the vegetation on the face of the earth changes and ask how this comes about, the answer is: The souls of the Dead are working in the light which enfolds the earth; here is Devachan, in very truth. After the period of Kamaloca we pass into this realm of light. Only those who are able to point to where, in truth, the Dead are to be found have any knowledge of Devachan in the sense of Rosicrucian Theosophy.

When the faculties of the seer develop, he often makes a striking discovery. When he stands in the sunlight, his body holds up the light and casts a shadow; very often he will discover the spirit for the first time when he looks into this shadow. The body holds up the light but not the spirit; and in the shadow that is cast by the body the spirit can be discovered. That is why more primitive peoples who have always possessed some measure of clairvoyance, have also called the Soul, the shadow they say “shadow-less”—“soul-less.” A novel by Adalbert Chamisso is unconsciously based on this idea: the man who has lost his shadow has also lost his soul—hence his despair.

Such, then, is the work that is performed by human beings in Devachan between death and a new birth. They are by no means in a state of inactive repose; they work creatively from Devachan at the evolution of the earth. They are not, as is often said, in a state of blissful rest or dream. Life in Devachan is just as full of activity as life on the earth.

When the human being has reached the point where he has transformed into spiritual forces his activities in the last earthly life, when these experiences have come to him from the outer world of Devachan and have worked upon him, then he is ready to come down from Devachan to a new birth. The earth draws him once again to her sphere.

When the human being descends from Devachan, he passes, first, into the astral region, the “Elemental World.” Here he receives a new astral body... If iron filings are scattered on a piece of paper and a magnet is moved about underneath, the filings arrange themselves into forms and lines, following the forces of the magnet. In exactly the same way, the irregularly distributed astral substance is attracted and arranged according to the forces which are in the soul and correspond with what this soul has achieved in the previous life. Thus the human being himself gathers together his astral body. These human beings in the making, who to begin with have only an astral body, appear to the eye of the seer like bell forms opening downwards. They shoot and whirl through the astral world with tremendous speed-with a speed that can hardly be conceived.

These incipient human beings must now receive an etheric body and a physical body. What happened hitherto, up to the stage of the formation of the astral body, depended upon themselves, upon the forces they themselves had developed. But the forming of the etheric body does not, in the present phase of evolution, depend upon the human being alone; in respect of the forming of an etheric body, man is dependent upon beings external to himself. Consequently the human being always has a fitting astral body but there is not in every case perfect accordance between the astral body and the etheric and physical bodies; this is often the cause of maladjustment and lack of satisfaction in life. These incipient human beings whirl around space as they do because they are seeking for suitable parents, parents who will afford the best possible opportunity of receiving an etheric and a physical nature befitting the astral being.

The parents who can provide this can only be relatively the best and the most suitable. Co-operating in this search are Beings who member the etheric body to the astral body and whose rank is similar to that of the Folk-Spirits. The Folk-Spirit is not the intangible abstraction it is usually considered to be. A Folk-Spirit is as real to the eye of the seer as our soul that is incarnate in our body. A whole people, although it has not a common physical body, has a common astral body and the rudiments of a common etheric body. This lives within a kind of astral cloud and is the “body” of the Folk-Spirit. Of this nature are the Beings who guide the ether-formations around the human being who is thus no longer entirely under his own control.

Now comes a moment of extreme importance, equally as important as the moment after death when the whole of the past life is seen as a memory-picture. When the human being passes into his etheric body but has not yet acquired his physical body—it is a brief moment but of supreme importance—he has a pre-vision of his coming life, not in all its details but only as a survey over what his future life has in store for him. He can say to himself (but he forgets it when he actually incarnates) that he has a happy or an unhappy life in front of him. It may happen, if a human being has had many unfortunate experiences in a previous life, that he now gets a shock and is hesitant to enter into the physical body. The result of this may be that he does not come right down into the physical body and so the connection between the several bodies is not fully established. This produces idiocy in the coming life; it is not always the cause of idiocy, but frequently so. The soul rebels, as it were, against physical embodiment. Such a human being cannot make right use of his brain because he is not properly incarnate in it. He can only use his physical instrument aright when he allows himself to be born into it in the full and proper sense. Whereas in other circumstances the etheric body extends only slightly beyond the physical body, in the case of idiots portions of the etheric body are often to be seen as an etheric sheen extending far beyond the head. Here is a case where something that is left unexplained by physical observation of life, is explained through Spiritual Science.

LET US continue with the theme we have been considering for the past few days and begin by asking the question, “How old is love?” There is no doubt in my mind that the great majority of people with their rather superficial way of looking at things would immediately respond that love is as old as the human race, of course. However, anyone who recognizes cultural history as being imbued with spiritual impulses, and who therefore tries to deal with such issues concretely instead of in vague generalities, would answer quite differently. Love, my friends, is seven hundred years old at the most!

Nowhere in ancient Greek and Roman prose or poetry will you find anything resembling our modern idea of love. And if you read Plutarch, for instance, you will find the two concepts of Venus and Amor very clearly differentiated. [ Note 1 ] Love as the subject of so much lyrical eloquence in literature, and especially in poetry, is no more than six or seven hundred years old. Our modern notion of love—what love means to us today and how that is instilled in people—has played a part in the human heart and mind only for the past six or seven centuries. Before that, people did not have the same idea of love; they did not speak about it in any even remotely similar way.

This should not come as a surprise to you, not even on a theoretical or epistemological level. The objection that human beings have always made a practice of loving does not hold good; that would be like saying that if the Earth revolves around the Sun as the Copernican view claims, then it must have been doing so even during Roman, Greek, and Egyptian time—in fact, as long as it has been in existence. Of course that's true, but the people of those times didn't talk about the Copernican system.

Similarly, it is also not valid to object that what is expressed in the idea of love must have existed before the concept itself was there. Of course, the facts and phenomena of loving have always been an identifiable facet of human life, but people have not always talked about them. We have come a long way in the past six or seven hundred years in that respect; in fact, we have come so far that love occupies a central position in many people's view of life. And not only that, we now have a scientific theory, the theory of psychoanalysis, which is positively swimming in the most vulgar concepts of love, as I have shown. This is an evolutionary tendency that anthroposophists in particular are called upon to resist and to transform by fostering a spiritual-scientific philosophy of life.

Many of you may be aware that I described these same things quite precisely from a historical perspective in some earlier lectures, so I would be surprised if you were all taken aback by my statement that our idea of love is only six or seven hundred years old. [ Note 2 ] In any case, the idea of love has gradually crept into all kinds of philosophical concepts during the past few hundred years, as is revoltingly evident in psychoanalysis. It would take a long time to get to the bottom of all this, but I hope these more or less aphoristic remarks will give you some clues.

As an example, let's consider a contemporary thinker who is totally immersed in modern cultural concepts—in other words, someone who cannot overcome his supposed insight that outer sensory-physical reality is all we can reasonably talk about. I have already introduced Fritz Mauthner to you as a very sincere representative of this type of person. [ Note 3 ] Mauthner is a linguistic critic and the author of a philosophical dictionary. This puts him in a very strange position in that it makes him aware of the fact that the word “mysticism” has existed down through the ages—as a linguistic critic, he naturally wants to know what stands behind both the word itself and actual mystical aspirations.

My friends, just consider how much reading material we have to struggle through to understand that particular relationship of the human soul to super-earthly worlds that deserves the name “mysticism.” Consider, too, how very seriously we have to take any explanations, such as those in Knowledge of the Higher Worlds, if we want to understand the inner attitude needed in order to face the spiritual world as a mystic—that is, as a soul at one with the spiritual pulse and flow of higher worlds. [ Note 4 ] We can only really say what mysticism is in the modern sense of the word when we have engaged in serious reflection such as that in Knowledge of the Higher Worlds. In other words, we have to at least study that book thoroughly and attentively a couple of times.

When someone like Fritz Mauthner gets his hands on a book like Knowledge of the Higher Worlds and Its Attainment, it is patent nonsense to him—just so many words. Mauthner is an honest man, after all. He would be telling the truth if, having read Swedenborg, he were to say that he doesn't understand a thing when Swedenborg talks about inhabitants of Mars who can conceal their innermost impulses. He might also say that he finds nothing to relate to in a book like Knowledge of the Higher Worlds; perhaps angels might be able to understand it, but he cannot.

This is an utterly plausible opinion, and I am convinced it is what Fritz Mauthner would come to as an honest person. And in fact, if he is honest and sticks to the truth, coming to this conclusion is inevitable because the concept of mysticism eludes him entirely; there's nothing to it as far as he is concerned. For him, everything in Theosophy or Knowledge of the Higher Worlds is all just words, words, words. [ Note 5 ] If he himself experiences a kind of Faustian striving, he might express it by saying, “[I will] contemplate all seminal forces in the outer physical world and be done with peddling empty words.” [ Note 6 ] And in his own way, he is quite right.

However, Mauthner is not only honest, he is also thorough, and so he wonders if it is actually true that human souls have never experienced anything like mysticism. After all, people have always talked about it. What was it, then, that induced them to speak about mysticism?

When I was a very young man, I knew an outstanding theologian, now dead, who was also very well educated in philosophy. [ Note 7 ] He always said, and rightly so, that behind every error there is something true and real we must look for. No idea is so crazy that we need not look for the reality behind it. This is also Mauthner's rationale in conceding that there must be something to mysticism after all. Obviously, there are still strange characters around who write books like Knowledge of the Higher Worlds and talk about our mystical relationship to spiritual worlds, but to him it is all nonsense. However, there has to be something in human nature that produces the emotions these crazy, mixed-up people call mysticism. There must be something behind it.

If you try to find how Mauthner discovers what underlies mysticism, the most you can say after having read the entry on mysticism in his dictionary is that he keeps going around in circles. [ Note 8 ] Everything in this article revolves around words and definitions of words. But since I was interested in finding out how Mauthner, in his own way, attempts to get at what is behind mysticism, I looked it up in his dictionary to see what could be found there ... [gap in the stenographic record]

So I looked up not only his entry on mysticism but also the one on love. I found the article on love to be one of his best, and very well written. It's actually very nice. Mauthner first mentions Spinoza's definition of love and Schopenhauer's brief and heavy-handed definition, and then he explains that it is necessary to distinguish between mere eroticism, which is strictly physical and confined to sexuality, and real love on a soul level. Mauthner admits all that, and even goes on to say something as elevated as this: [ Note 9 ]

I believe that people who are one-sided geniuses in thinking have seldom, if ever, had any understanding of love in its highest degree, of feelings of love taken to pathological extremes. They have not experienced it personally and have only tried to categorize the descriptions of poets.

That is, the philosophers did not know much about love except what they looked up in books of poetry.

I believe that love in its ultimate degree has been experienced and described only by artists (approximately since the time of Petrarch), and that it entered common parlance through the power of imitation or fashion and captured the imagination of readers for six hundred years, and is now in the process of being replaced by another fashion. Although the ultimate degree of love is as rare as a great artistic creation or the kind of religious union with God that St. Francis may have experienced, still the whole world babbles on about religion, art, and love. What they mean by all this are mere substitutes for emotions that perhaps one person in a million has actually experienced.

So there!

The ultimate degree of love, whose existence I do not deny, is really something of a miracle—and people have also tried to explain miracles as pathological phenomena. In the most unlikely event that both sexual partners experience the highest degree of love, a miracle takes place in defiance of all the laws of nature: each one lifts the other and both float above the earth. Archimedes' principle is, or appears to be, superseded. Whether in happiness or in death, the longing of mysticism is fulfilled.

There you have it. For someone like Mauthner, steeped in modern materialistic philosophy, the emotion of love is the only way human beings can experience the feelings “deranged” mystics experience in their relationship to spiritual things. “Whether in happiness or in death, the longing of mysticism is fulfilled” is a remarkably honest sentence coming from someone who has lost all connection to the spiritual world. Mauthner continues:

For the purposes of this little investigation, I have deliberately overlooked many other meanings of the word “love.” At this juncture, however, I must still point out that union with God is experienced by mysticism as the pleasure of love at its most passionate and most spiritual, and that Spinoza made use of his first definition of love (in Book III and Book V of his Ethics) to proclaim the love for God, the amor erga Deum, as the highest bliss known to human beings. The longing to give expression to the inexpressible is intrinsic to mysticism, and this has led to considerable misuse of the concept of love. There is something of this vivid mysticism not only in Spinoza's pantheistic extravagance, but also in Schopenhauer's metaphysical cynicism. It is also what Cousin meant when he said that we love the infinite and imagine we love finite things.

The well-known feeling that leads us to call our sexual partners “lovers” runs through so-called love in all its various degrees. And we describe our very subjective experience through the unwarranted use of the corresponding verb “to love.” The attempt to find an objective noun, namely, the word “love” to describe this experience met with such success that people have persuaded themselves that the experience itself is as common as the word “love” has become.

As you can see, when the modern materialistic world tries to formulate a concept of mysticism out of its own fundamental impulses, it is forced to conclude that what mystics dream of can only be found in the emotion of love in the real world; that is, everything spiritual is dragged down into a refined version of eroticism.

It is typical, for instance, that Mauthner brings up the particular way in which a woman friend of Nietzsche's, the author Lou Andreas-Salomé, [ Note 10 ] describes Nietzsche's intellect as a type of refined eroticism. [ Note 11 ] It is interesting, too, how Mauthner reacts to her portrayal of Nietzsche. He says:

Recently, after so many attempts by men, a woman, Friedrich Nietzsche's friend Lou Andreas-Salome, has also tried to formulate a philosophy of love in her excellent book on Nietzsche, which won her the hatred of the entire Nietzsche clan. She is very subtle in her expositions, but bold enough to refuse to accept fidelity as an attribute of love, and she forges a link between the artist's fantasy and that of lovers (“Eroticism,” p. 25). She too, however, intellectualizes the act to such an extent that there seems to be no conceptual distinction between sensuality and the intellectual phenomena accompanying it.

In other words, then, from the way men and women express themselves, we see that nowadays, even in our thinking, we have to replace our relationship to the spiritual world with the eroticism throbbing in our souls—a more or less refined eroticism, depending on the character of the individual in question.

This all has to do with the fundamental materialistic tendency of our times, which also leads to untruthfulness when people are not honest enough to admit that all they know about mysticism is the aspect that is identical to eroticism. Untruthfulness emerges when these people talk about eroticism but conceal it behind a veil of mystical concepts. Materialists who freely admit that they see nothing but eroticism in all of mysticism are actually much more honest than people who take eroticism as their starting point but hide it behind mystical formulas as they clamber up to the very highest worlds. Sometimes you can almost see the ladders they are using to scramble up to the very highest planes of existence in order to have a mystical cover-up for something that is actually nothing more than eroticism. On the one hand, then, we have the theoretical linking of mysticism to eroticism, and on the other hand the tendency of our modern times to sink down into eroticism and drag all kinds of murky, misunderstood mysticism into it.

Some time ago I challenged you to work on eradicating the mystical eccentricities that come about through the kind of mingling of spheres I described, so that people who are well able to recognize the noble character of spirituality will once again be able to rise to the perspective needed to speak about spirituality where spirituality is actually present, without clothing subjective emotions in spiritual forms. In making this appeal, I hoped to create some degree of clarity in these matters within the Anthroposophical Society, so that clear thinking might prevail. [ Note 12 ] Time alone will tell whether we will actually be able to accomplish this.

In former times (and in fact until quite recently, as I pointed out yesterday), a much more radical means was used to safeguard the basic requirements of any kind of spiritual scientific society. It was a simple matter of excluding one entire sex, half of humanity, so that the other half would be spared the dangers inherent in mixing elevated spiritual concepts with thoughts of natural human activity on the physical plane. Thinking about spiritual matters belongs to the spiritual world. We must come to the healthy realization that it is much worse to talk about certain aspects of natural human interaction in mystical formulas that do not belong to this natural level than it is to call these things honestly by name and admit that this aspect belongs to the physical plane and must remain there.

Schopenhauer, in his singularly heavy-handed fashion, characterized love as follows: “The sum total of the current generation's love affairs are thus the human race's ‘earnest meditatio composition is generationis fu fume, e qua iterum pendent innumerae generationes’ ”—the earnest meditation of the human race as a whole on the composition of generations to come, on which in turn countless generations depend. [ Note 13 ] Well, that's Schopenhauer's opinion, not mine! It is a terrible thing to see people deny the rightful place of such urges and disguise them by saying, for example, that they are obliged to do what they do so that an extremely important individuality can incarnate. That is really an abomination in the eyes of someone trying to practice mysticism in all earnestness and dignity.

We must also take into account the fact that mysticism is not intended as an excuse for laziness on our part. That is what it becomes, however, when healthy concepts are replaced by unhealthy ones in the name of mysticism. Here on the physical plane, people are supposed to make their mark through good will and work—real hard work. If they prefer to gain recognition under false pretenses rather than on the merits of their work, and demand special treatment by virtue of being the reincarnation of somebody or other, then they are using mysticism as an excuse. They want to be recognized as someone special without doing a thing. This is a very trivial and vulgarized way of looking at the matter.

If we are making every effort, as indeed we must nowadays, to foster spiritual science openly in the presence of both sexes, the old compulsory bans must be replaced by a serious and dignified attitude on the part of both men and women as they seek to acquire knowledge of the higher worlds. We must succeed in eliminating from this search all the fantasies bound up with our lower human drives. Only then will we be able to prevent the proliferation of errors originating in the illusions of individuals prone to mystical laziness. Mysticism, my friends, does not ask us to become lazier than the people out there who care nothing about it. If anything, it requires us to be more diligent than they are. And mystical morality cannot mean sinking below the moral level of other human beings; rather we must advance beyond it. If we do not make a serious effort to eradicate anything resembling “Sprengelism,” as I would like to call it, from our Society, we will make no progress.

How I will continue with this series of lectures depends on the course of your meeting today. [ Note 14 ] Let us first see how far you get in this meeting, and then I will announce when we will continue.

[ 1 ] Much as the human form in those ancient times described in the preceding chapters differed from the form of present-day man, one comes to conditions still more dissimilar if one goes even further back in the history of mankind. For only in the course of time did the forms of man and woman develop from an older, basic form in which human beings were neither the one nor the other, but rather were both at once. He who wants to form an idea of these enormously distant periods of the past must however liberate himself completely from the habitual conceptions taken from what man sees around him.

The times into which we now look back lie somewhat before the middle of the epoch which in the preceding passages was designated as the Lemurian. At that time the human body still consisted of soft and malleable materials. The other forms of earth also were still soft and malleable. As opposed to its later hardened condition, earth was still in a welling, more fluid one. As the human soul at that time embodied itself in matter, it could adapt this matter to itself in a much greater degree than later. That the soul takes on a male or a female body is due to the fact that the development of external terrestrial nature forces the one or the other upon it. While the material substances had not yet become rigid, the soul could force these substances to obey its own laws. It made of the body an impression of its own nature. But when [it] became denser the soul had to submit to the laws impressed upon this matter by external terrestrial nature. As long as the soul could still control matter, it formed its body as neither male nor female, but, instead gave it qualities which embraced both at the same time. For the soul is simultaneously male and female. It carries these two natures in itself. Its male element is related to what is called will, its female element to what is called imagination.

The external formation of earth resulted in that the body assumed a one-sided form. The male body has taken a form which is conditioned by the element of will; the female body on the other hand, bears the stamp of imagination. Thus it comes about that the two-sexed, male-female soul inhabits a single-sexed, male or female body. In the course of development the body had taken a form determined by the external terrestrial forces, so that it was no longer possible for the soul to pour its whole inner energy into this body. The soul had to retain something of this energy within itself and could let only a part of it flow into the body.

[ 2 ] If one continues with the Akasha Chronicle, the following becomes apparent. In an ancient period, human forms appear before us which are soft, malleable and quite different from later ones. They still carry the nature of man and woman within themselves to an equal degree. In the course of time, the material substances become denser; the human body appears in two forms, one of which begins to resemble the subsequent shape of man, the other that of woman. When this difference had not yet appeared, every human being could produce another human being out of himself. Impregnation was not an external process, but was something which took, place inside the human body itself. By becoming male or female, the body lost this possibility of self-impregnation. It had to act together with another body in order to produce a new human being.

[ 3 ] The division into sexes takes place when the earth enters a certain stage of its densification. The density of matter inhibits a portion of the force of reproduction. That portion of this force which is still active needs an external complementation through the opposite force of another human being. The soul however must retain a portion of its earlier energy within itself, in man as well as in woman. It cannot use this portion in the physical external world.

This portion of energy is now directed toward the interior of man. It cannot emerge toward the exterior; therefore it is freed for inner organs.

Here an important point in the development of mankind appears. Previously that which is called spirit, the faculty of thought, could not find a place in man. For this faculty would have found no organs for exercising its functions. The soul had employed all its energy toward the exterior, in order to build up the body. But now the energy of the soul, which finds no external employment, can become associated with the spiritual energy, and through this association those organs are developed in the body which later make of man a thinking being. Thus man could use a portion of the energy which previously he employed for the production of beings like himself, in order to perfect his own nature. The force by which mankind forms a thinking brain for itself is the same by which man impregnated himself in ancient times. The price of thought is single-sexedness. By no longer impregnating themselves, but rather by impregnating each other, human beings can turn a part of their productive energy within, and so become thinking creatures. Thus the male and the female body each represent an imperfect external embodiment of the soul, but thereby they become more perfect inwardly.

[ 4 ] This transformation of man takes place very slowly and gradually. Little by little, the younger, single-sexed male or female forms appear beside the old double-sexed ones.

[ 5 ] It is again a kind of fertilization which takes place in man when he becomes a creature endowed with spirit. The inner organs which can be built up by the surplus soul energy are fructified by the spirit. In itself the soul is two-sided: male-female. In ancient times it also formed its body on this basis. Later it can form its body only in such a way that for the external it acts together with another body; thereby the soul itself receives the capacity to act together with the spirit. For the external, man is henceforward fertilized from the outside, for the internal, from the inside, through the spirit. One can say that the male body now has a female soul, the female body a male soul. This inner one-sidedness of man is compensated by fertilization through the spirit. The one-sidedness is abolished. Both the male soul in the female body and the female soul in the male body again become double-sexed through fructification by the spirit. Thus man and woman are different in their external form; internally their spiritual one-sidedness is rounded out to a harmonious whole. Internally, spirit and soul are fused into one unit. Upon the male soul in woman the action of the spirit is female, and thus renders it male-female; upon the female soul in man the action of the spirit is male, and thus renders it male-female also. The double-sexedness of man has retired from the external world where it existed in the pre-Lemurian period, into his interior.

[ 6 ] One can see that the higher inner essence of a human being has nothing to do with man or woman. The inner equality, however, does result from a male soul in woman, and correspondingly from a female soul in man. The union with the spirit finally brings about the equality; but the fact that before the establishment of this equality there exists a difference involves a secret of human nature. The understanding of this secret is of great significance for all mystery science. It is the key to important enigmas of life. For the present we are not permitted to lift the veil which is spread over this secret . . .

[ 7 ] Thus physical man has developed from double-sexedness to single-sexedness, to the separation into male and female. In this way man has become a spiritual being of the kind which he is now. But one must not suppose that no beings which possessed cognition had been in contact with the earth before then. When one follows the Akasha Chronicle it does indeed appear that in the first Lemurian period, later physical man, because of his double sex, was a totally different being from that which one today designates as man. He could not connect any sensory perceptions with thoughts; he did not think. His life was one of impulses. His soul expressed itself only in instincts, in appetites, in animal desires and so on. His consciousness was dreamlike; he lived in dullness.

But there were other beings among these men. These of course were also double-sexed. For at the stage of terrestrial development of that time no male or female human body could be produced. The external conditions did not yet exist for this. But there were other beings which could acquire knowledge and wisdom in spite of their double-sexedness. This was possible because they had gone through a quite different development in a still more remote past. It was possible for their soul to be fructified by the spirit without first awaiting the development of the inner organs of the physical body of man. By means of the physical brain, the soul of contemporary man can think only that which it receives from the outside through the physical senses. This is the condition to which the development of man's soul has led. The human soul had to wait until a brain existed which became the mediator with the spirit. Without this detour, this soul would have remained spiritless. It would have remained arrested at the stage of dreamlike consciousness. This was different among the superhuman beings mentioned above. In previous stages their soul had developed organs which needed nothing physical in order to enter into contact with the spirit. Their knowledge and wisdom were supersensibly acquired. Such knowledge is called intuitive. Contemporary man attains such intuition only at a later stage of his development; this intuition makes it possible for him to enter into contact with the spirit without sensory mediation. He must make a detour through the world of sensory substance. This detour is called the descent of the human soul into matter, or popularly, “the fall of man.”

Because of a different earlier development, the superhuman beings did not have to take part in this descent. Since their soul had already attained a higher stage, their consciousness was not dreamlike, but inwardly clear. Their acquisition of knowledge and wisdom was a clairvoyance which had no need of senses or of an organ of thought. The wisdom according to which the world is built shone into their soul directly. Therefore they could become the leaders of youthful humanity which was still sunk in dullness. They were the bearers of a “primeval wisdom,” toward the understanding of which mankind is only now struggling along the detour mentioned above. They differed from what one calls “man” through the fact that wisdom shone upon them as the sunlight does upon us, as a free gift “from above.” “Man” was in a different position. He had to acquire wisdom by the work of the senses and of the organ of thought. Originally it did not come to him as a free gift. He had to desire it. Only when the desire for wisdom lived in man, did he acquire it through his senses and his organ of thought. Thus a new impulse had to awaken in the soul: the desire, the longing for knowledge. In its earlier stages the human soul could not have had this longing. The impulses of the soul were directed only toward materialization in that which assumed form externally—in what took place in it as a dreamlike life—but not toward cognition of the external world, nor toward knowledge. It is with the division into sexes that the impulse toward knowledge first appears.

[ 8 ] The superhuman beings received wisdom by way of clairvoyance just because they did not have this desire for it. They waited until wisdom shone into them, as we wait for the sunlight, which we cannot produce at night, but which must come to us by itself in the morning.

The longing for knowledge is produced by the fact that the soul develops inner organs, the brain and so forth, by means of which it gains possession of knowledge. This is a consequence of the circumstance that a part of the energy of the soul is no longer directed toward the outside, but toward the inside. The superhuman beings however, which have not carried out this separation of their spiritual forces, direct all the energy of their soul toward the outside. Therefore that force is also available to them externally for fructification by the spirit, which “man” turns inward for the development of the organs of cognition.

Now that force by means of which one human being turns toward the outside in order to act together with another is love. The superhuman beings directed all their love outward in order to let universal wisdom flow into their soul. “Man” however can only direct a part of it outward. “Man” became sensual, and thereby his love became sensual. He draws away from the outside world that part of his nature which he directs toward his inner development. And thus that arises which one calls selfishness. When he became man or woman in the physical body, “man” could surrender himself with only a part of his being; with the other part he separated himself from the world around him. He became selfish. And his action toward the outside became selfish; his striving after inner development also became selfish. He loved because he desired, and likewise he thought because he desired wisdom.

The selfless, all-loving natures, the leaders, the superhuman beings, confronted man, who was still childishly selfish.

The soul, which among these beings does not reside in a male or female body, is itself male-female. It loves without desire. Thus the innocent soul of man loved before the division into sexes, but at that time it could not understand, because it was still at an inferior stage, that of dream consciousness. The soul of the superhuman beings also loves in this manner, however, with understanding because of its advanced development. “Man” must pass through selfishness in order to attain selflessness again at a higher stage, where, however, it will be combined with completely clear consciousness.

The task of the superhuman natures, of the great leaders, was that they impressed upon youthful man their own character, that of love. They could do this only for that part of the spiritual energy which was directed outward. Thus sensual love was produced. It is therefore a consequence of the activity of the soul in a male or female body. Sensual love became the force of physical human development. This love brings man and woman together insofar as they are physical beings. Upon this love rests the progress of physical humanity.

It was only over this love that the superhuman natures had power. That part of human soul energy which is directed inward and is to bring about cognition by the detour through the senses—that part is withdrawn from the power of those superhuman beings. However, they themselves had never descended to the development of corresponding inner organs. They could clothe the impulse toward the external in love, because love acting toward the external was part of their own nature. Because of this, a gulf opened between them and youthful mankind. Love, at first in sensual form, they could plant in man; knowledge they could not give, for their own knowledge had never made the detour through the inner organs which man was now developing. They could speak no language which a creature with a brain could have understood.

[ 9 ] The inner organs of man mentioned above first became ripe for a contact with the spirit only at that stage of terrestrial existence which lies in the middle of the Lemurian period; but they had already been formed incompletely, at a much earlier stage of development. For the soul had already gone through physical embodiments in preceding times. It had lived in dense substance, not on earth but on other celestial bodies. Details about this must be given later. At present we shall say only that the terrestrial beings previously lived on another planet, where, in accordance with the prevailing conditions, they developed up to the point at which they were when they arrived on earth. They put off the substances of this preceding planet like clothing and, at the level of development which they thus attained, became pure soul germs with the capacity to perceive, to feel and so forth—in short, to lead that dreamlike life which remained peculiar to them in the first stages of their terrestrial existence.

The superhuman entities previously mentioned, the leaders in the field of love, had already been so perfect on the preceding planet that they did not have to descend to develop the rudiments of those inner organs.

But there were other beings, not as far advanced as these leaders of love, who on the preceding planet were still numbered among “men,” but at that period were hurrying ahead of men. Thus, at the beginning of the formation of the earth, they were further advanced than men, but still were at the stage where knowledge must be acquired through inner organs. These beings were in a special position. They were too far advanced to pass through the physical human body, male or female, but on the other hand, were not so far advanced that they could act through full clairvoyance like the leaders of love. They could not yet be beings of love; they could no longer be “men.” Thus they could only continue their own development as half superhuman beings, in which they were aided by men. They could speak to creatures with a brain in a language which the latter could understand. Thereby the human soul energy which was turned inward was stimulated, and could connect itself with knowledge and wisdom. It was thus that wisdom of a human kind first appeared on earth. The “half superhuman beings” mentioned above could use this human wisdom in order to achieve for themselves that of perfection which they still lacked. In this manner they became the stimulators of human wisdom. One therefore calls them bringers of light (Lucifer). Youthful mankind thus had two kinds of leaders: beings of love and beings of wisdom. Human nature was balanced between love and wisdom when it assumed its present form on this earth. By the beings of love it was stimulated to physical development, by the beings of wisdom to the perfection of the inner nature. As a consequence of physical development, humanity advances from generation to generation, forms new tribes and races; through inner development individuals grow toward inner perfection, become knowing and wise men, artists, technicians etc. Physical mankind strides from race to race; each race hands down its sensorily perceptible qualities to the following one through physical development. Here the law of heredity holds sway. The children carry within themselves the physical characteristics of the fathers. Beyond this lies a process of spiritual-soul perfection which can only take place through the development of the soul itself.

With this we stand before the law of the development of the soul within terrestrial existence. This development is connected with the law and mystery of birth and death.

[ 1 ] It is certainly true that much in the intellectual life of the present makes it difficult for one who is seeking the truth to accept spiritual scientific (theosophical) insights. And what has been said in the essays on the Lebensfragen der theosophischen Bewegung (Vital Questions of the (Theosophical Movement) can be taken as an indication of the reasons which exist especially for the conscientious seeker of truth in this respect. Many statements of the scientist of the spirit must appear entirely fantastic to him who tests them against the certain conclusions which he feels obliged to draw from what he has encountered as the facts of the research of natural science. To this is added the fact that this research can point to the enormous blessings it has bestowed and continues to bestow on human progress. What an overwhelming effect is produced when a personality who wants to see a view of the world built exclusively on the results of this research, can utter the proud words: “For there lies an abyss between these two extreme conceptions of life: one for this world alone, the other for heaven. But up to the present day, traces of a paradise, of a life of the deceased, of a personal God, have nowhere been found by human science, by that inexorable science which probes into and dissects everything, which does not shrink back before any mystery, which explores heaven beyond the stars of the nebula, analyzes the infinitely small atoms of living cells as well as of chemical bodies, decomposes the substance of the sun, liquefies the air, which will soon telegraph by wireless transmission from one end of the earth to the other, and already today sees through opaque bodies, which introduces navigation under the water and in the air, and opens new horizons to us through radium and other discoveries; this science which, after having shown the true relationship of all living beings among themselves and their gradual changes in form, today draws the organ of the human soul, the brain, into the sphere of its penetrating research.” (Prof. August Forel, Leben und Tod (Life and Death) Munich, 1908, page 3). The certainty with which one thinks it possible to build on such a basis betrays itself in the words which Forel joins to the remarks quoted above: “In proceeding from a monistic conception of life, which alone takes all scientific facts into account, we leave the supernatural aside and turn to the book of nature.” Thus, the serious seeker after truth is confronted by two things which put considerable obstacles in the way of any inkling he may have of the truth of the communications of the science of the spirit. If a feeling for such communications lives in him, even if he also senses their inner well-founded-ness by means of a more delicate logic, he can be driven toward the suppression of such impulses when he has to tell himself two things. First of all, the authorities who know the cogency of positive facts consider that everything “supersensible” springs only from day-dreams and unscientific superstition. In the second place, by devoting myself to these transcendental matters, I run the risk of becoming an impractical person of no use in life. For everything which is accomplished in practical life must be firmly rooted in the “ground of reality.”

[ 2 ] Not all of those who find themselves in such a dilemma will find it easy to work their way through to a realization of how matters really stand with respect to the two points we have cited. If they could do it, with respect to the first point they would, for instance, see the following: The results of the science of the spirit are nowhere in conflict with the factual research of natural science. Everywhere that one looks at the relation of the two in an unprejudiced manner, there something quite different becomes apparent for our time. It turns out that this factual research is steering toward a goal which in a by no means distant future, will bring it into full harmony with what spiritual research ascertains in certain areas from its supersensible sources. From hundreds of cases which could be adduced as proof for this assertion, we shall cite a characteristic one here.

[ 3 ] In my lectures on the development of the earth and of mankind, it has been pointed out that the ancestors of the present-day civilized peoples lived in a land-area which at one time was situated in that part of the surface of the earth which today is occupied by a large portion of the Atlantic Ocean. In the essays, From the Akasha Chronicle, it is rather the soul-spiritual qualities of these Atlantean ancestors which have been indicated. In oral presentations also has often been described how the earth surface looked in the old Atlantean land. It was said that at that time the air was saturated with water mist vapors. Man lived in the water mist, which in certain regions never lifted to the point where the air was completely clear. Sun and moon could not be seen as they are today, but were surrounded by colored coronas. A distribution of rain and sunshine, such as occurs at present, did not exist at that time. One can clairvoyantly explore this old land; the phenomenon of the rainbow did not exist at that time. It only appeared in the post-Atlantean period. Our ancestors lived in a country of mist. These facts have been ascertained by purely supersensible observation, and it must even be said that the spiritual researcher does best to renounce all deductions based on his knowledge of natural science, for through such deductions his unprejudiced inner sense of spiritual research is easily misled. With such observations one should now compare certain ideas toward which some natural scientists feel themselves impelled at present. Today there are scientists who find themselves forced by facts to assume that at a certain period of its development the earth was enveloped in a cloud mass. They point out that at present also, clouded skies exceed the unclouded, so that life is still to a large extent under the influence of sunlight which is weakened by the formation of clouds, hence one cannot say that life could not have developed under the cloud cover of that Atlantean time. They further point out that those organisms which can be considered among the oldest of the plant world are of a kind which also develop without direct sunlight. Thus, among the forms of this older plant world those desert-type plants which need direct sunlight and dry air, are not present. And also with respect to the animal world, a scientist, Hilgard, has pointed out that the giant eyes of extinct animals, for instance, of the Ichthyosaurus, indicate that a dim illumination must have prevailed on the earth in their time. I do not mean to regard such views as not needing correction. They interest the spiritual researcher less through what they state than through the direction into which factual research finds itself forced. Even the periodical Kosmos, which has a more or less Haeckelian point of view, some time ago published an essay worthy of consideration which, because of certain facts of the plant and animal world, indicated the possibility of a former Atlantean Continent.

If one brought together a greater number of such matters one could easily show how true natural science is moving in a direction which in the future will cause it to join the stream which at present already carries the waters of the springs of spiritual research. It cannot be emphasized too strongly that spiritual research is nowhere in contradiction with the facts of natural science. Where its adversaries see such a contradiction, this does not relate to facts, but to the opinions which these adversaries have formed, and which they believe necessarily result from the facts. But in truth there is not the slightest connection between the opinion of Forel quoted above, for instance, and the facts of the stars of the nebulas, the nature of the cells, the liquefaction of the air, and so forth. This opinion represents nothing but a belief which many have formed out of a need for believing, which clings to the sensory-real, and which they place beside the facts. This belief is very dazzling for present-day man. It entices him to an inner intolerance of a quite special kind. Its adherents are blinded to the point where they consider their own opinion to be the only “scientific” one, and ascribe the views of others merely to prejudice and superstition. Thus it is really strange when one can read the following sentences in a newly-published book on the phenomena of the soul life [Hermann Ebbinghaus, Abriss der Psychologie (Outline of Psychology) ]: “As a help against the impenetrable darkness of the future and the insuperable might of inimical powers, the soul creates religion for itself. As in other experiences involving ignorance or incapacity, under the pressure of uncertainty and the terror of great dangers, ideas as to how help can be found here, are quite naturally forced upon man in the same way in which one thinks of water when in danger from fire, of the helpful comrade in the peril of combat.” “In the lower stages of civilization, where man still feels himself to be quite impotent and to be surrounded by sinister dangers at every step, the feeling of fear, and correspondingly, the belief in evil spirits and demons naturally entirely prevail. In higher stages on the other hand, where a more mature insight into the interconnection of things and a greater power over them produce a certain self-confidence and stronger hopes, a feeling of confidence in invisible powers comes to the fore and with it the belief in good and benevolent spirits. But on the whole, both fear and love, side by side, remain permanently characteristic of the feeling of man toward his gods, except that their relation to one another changes according to the circumstances.”—“These are the roots of religion . . . fear and need are its mothers, and although it is principally perpetuated by authority once it has come into existence, still it would have died out long since if it were not constantly being reborn out of these two.”

Everything in these assertions has been shifted and thrown into disorder, and this disorder is illuminated from the wrong points of view. Furthermore, he who maintains this opinion is firm in his conviction that his opinion must be a generally binding truth. First of all, the content of religious conceptions is confused with the nature of religious feelings. The content of religious conceptions is taken from the region of the supersensible worlds. The religious feeling, for example, fear and love of the supersensible entities, is made the creator of this content without further ado, and it is assumed without hesitation that nothing real corresponds to the religious conceptions. It is not even considered remotely possible that there could be a true experience of supersensible worlds, and that the feelings of fear and love then cling to the reality which is given by this experience, just as no one thinks of water when in danger from fire, of the helpful comrade in the peril of combat, if he has not known water and comrade previously. In this view, the science of the spirit is declared to be day-dreaming because one makes religious feeling the creator of entities which one simply regards as non-existent. This way of thinking totally lacks the consciousness that it is possible to experience the content of the supersensible world, just as it is possible for the external senses to experience the ordinary world of the senses.

The odd thing that often happens with such views is that they resort to the kind of deduction to support their belief which they represent as improper in their adversaries. For example, in the above-mentioned work of Forel the sentence appears, “Do we not live in a way a hundred times truer, warmer, and more interestingly when we base ourselves on the ego, and find ourselves again in the souls of our descendants, rather than in the cold and nebulous fata morgana of a hypothetical heaven among the equally hypothetical songs and trumpet soundings of supposed angels and archangels, which we cannot imagine, and which therefore mean nothing to us.” But what has that which “one” finds “warmer,” “more interesting,” to do with the truth? If it is true that one should not deduce a spiritual life from fear and hope, is it then right to deny this spiritual life because one finds it to be “cold” and “uninteresting”? With respect to those personalities who claim to stand on the “firm ground of scientific facts,” the spiritual researcher is in the following position. He says to them, Nothing of what you produce in the way of such facts from geology, paleontology, biology, physiology, and so forth is denied by me. It is true that many of your assertions are in need of correction through other facts. But such a correction will be brought about by natural science itself. Apart from that, I say “yes” to what you advance. It does not enter my mind to fight you when you advance facts. But your facts are only a part of reality. The other part are the spiritual facts, through which the occurrence of the sensory ones first becomes understandable. These facts are not hypotheses, not something which “one” cannot imagine, but something lived and experienced by spiritual research. What you advance beyond the facts you have observed is, without your realizing it, nothing other than the opinion that those spiritual facts cannot exist. As a matter of fact, you advance nothing as the proof of your assertion except that such spiritual facts are unknown to you. From this you deduce that they do not exist and that those who claim to know something of them are dreamers and visionaries. The spiritual researcher does not take even the smallest part of your world from you; he only adds his own to it. But you are not satisfied that he should act in this way; you say—although not always clearly—“‘One’ must not speak of anything except of that of which we speak; we demand not only that that be granted to us of which we know something, but we require that all that of which we know nothing be declared idle phantasms.” The person who wants to have anything to do with such “logic” cannot be helped for the time being. With this logic he may understand the sentence: “Our I has formerly lived directly in our human ancestors, and it will continue to live in our direct or indirect descendants.” (Forel, Leben und Tod (Life and Death), page 21.) Only he should not add, “Science proves it,” as is done in this work. For in this case science “proves” nothing, but a belief which is chained to the world of the senses sets up the dogma: That of which I can imagine nothing must be considered as delusion; and he who sins against my assertion offends against true science.

[ 4 ] The one who knows the development of the human soul finds it quite understandable that men's minds are dazzled for the moment by the enormous progress of natural science and that today they cannot find their way among the forms in which great truths are traditionally transmitted. The science of the spirit gives such forms back to mankind. It shows for example how the Days of Creation of the Bible represent things which are unveiled to the clairvoyant eye.¹ A mind chained to the world of the senses finds only that the Days of Creation contradict the results of geology and so forth. In understanding the deep truths of these Days of Creation, the science of the spirit is equally far removed from making them evaporate as a mere “poetry of myths,” and from employing any kind of allegorical or symbolical methods of explanation. How it proceeds is indeed quite unknown to those who still ramble on about the contradiction between these Days of Creation and science. Further, it must not be thought that spiritual research finds its knowledge in the Bible. It has its own methods, finds truths independently of all documents and then recognizes them in the latter. This way is necessary for many present-day seekers after truth. For they demand a spiritual research which bears within itself the same character as natural science. And only where the nature of this science of the spirit is not recognized does one become perplexed when it is a matter of protecting the facts of the supersensible world from opinions which appear to be founded on natural science. Such a state of mind was even anticipated by a man of warm soul, who however could not find the supersensible content of the science of the spirit. Almost eighty years ago this personality, Schleiermacher, wrote to the much younger Lücke: “When you consider the present state of natural science, how more and more it assumes the form of an encompassing account of the universe, what do you then feel the future will bring, I shall not even say for our theology, but for our evangelical Christianity? . . . I feel that we shall have to learn to do without much of what many are still accustomed to consider as being inseparably connected with the nature of Christianity. I shall not even speak of the Six Days' Work, but the concept of creation, as it is usually interpreted . . . How long will it be able to stand against the power of a world-outlook formed on the basis of scientific reasonings which nobody can ignore? . . . What is to happen, my dear friend? I shall not see this time, and can quietly lie down to sleep; but you, my friend, and your contemporaries, what do you intend to do?” (Theologische Studien und Kritiken von Ullmann und Umbreit (Theological Studies and Criticism by Ullmann and Umbreit), 1829, page 489). At the basis of this statement lies the opinion that the “scientific reasonings” are a necessary result of the facts. If this were so, then “nobody” could ignore them, and he whose feeling draws near the supersensible world can wish that he may be allowed “quietly to lie down to sleep” in the face of the assault of science against the supersensible world. The prediction of Schleiermacher has been realized, insofar as the “scientific reasonings” have established themselves in wide circles. But at the same time, today there exists a possibility of coming to know the supersensible world in just as “scientific” a manner as the interrelationships of sensory facts. The one who familiarizes himself with the science of the spirit in the way this is possible at present, will be preserved from many superstitions by it, and will become able to take the supersensible facts into his conceptual store, thereby divesting himself of the superstition that fear and need have created this supersensible world.

The one who is able to struggle through to this view will no longer be held back by the idea that he might be estranged from reality and practical life by occupying himself with the science of the spirit. He will then realize how the true science of the spirit does not make life poorer, but richer. It will certainly not mislead him into underestimating telephones, railroad technology, and aerial navigation; but in addition he will see many other practical things which remain neglected today, when one believes only in the world of the senses and therefore recognizes only a part of the truth rather than all of it.

• 1. Compare: Rudolf Steiner, Die Geheimnisse der biblischen Schopfungsgeschichte (The Secrets of the Biblical History of Creation), Freiburg i, Br., 1954.

The observations of the Âkâshic Record, which will be described in the following pages, date from a period immediately preceding the incidents related in the previous chapter. In view of the materialistic tendency of thought at the present day, the risk attending the publication of the following facts is even greater than that incurred by the descriptions given in the preceding chapters. One is so liable in these days, when dealing with matters of this kind, to be dubbed fantastic, or accused of groundless speculation, that nothing but the conviction that the information we offer with regard to spiritual experience is true and accurate could induce us to publish these statements, knowing, as we do only too well, that any one who is versed in the teachings of Physical Science, as accepted by the present generation, will be unable even to approach the matter in a serious attitude of mind. Nothing is herein stated, but what has been carefully tested according to the methods employed by Spiritual Science; and all we ask of the ordinary scientist is that he shall accord to the student of the Higher Science the same tolerance as the latter shows to the mode of thought of Physical Science. (See my Welt- und Lebensanschauungen im Neunzehnten Jahrhundert, where I think I have shown my appreciation of the views held by materialistic Science.)

Nevertheless, for the benefit of any who may be sympathetically inclined towards the teachings of the Higher Science, I would add a further special remark with reference to the present expositions: we shall here touch upon matters of very great significance, pertaining to an age now long past, matters which, portrayed by the Records of Âkâsha, it is by no means an easy task to decipher. The writer, indeed, makes no claim on blind faith; he merely sets forth the results of investigations on which the utmost care has been bestowed, and any correction, if based on a practical knowledge of such matters, would be welcomed. The signs of the times are such as to impress him with a sense of duty, nay, urgency, in making known these events in the evolution of mankind. Moreover, we shall first have to sketch briefly an extensive period of existence, in order to gain at the outset a good general idea. Many things, therefore, which are now merely indicated, will receive a more detailed exposition in later chapters.

It is, however, difficult to translate the inscriptions of the Âkâshic Records into everyday language. It were easier to decipher the occult language of symbolical signs used in occult schools, but this is not yet permitted in our time. The reader is therefore begged to give a hearing to much that may seem obscure and hard to understand, to make a valiant endeavour to grasp their meaning, as the author, on his part, has striven to devise a mode of interpretation capable of being understood by all. The trouble expended in mastering many a difficult passage will be rewarded by the insight gained into the profound mysteries, the momentous problems of humanity herein revealed. These Âkâshic Records—which, for the occult investigator, are as much an undeniable reality as mountains and rivers are for the physical eye—constitute for man the basis of a true knowledge of self. An error of perception is, of course, as possible for the one as for the other.

It must be remembered that the present chapter relates only to the evolution of man. As a matter of course, the other kingdoms of Nature, the mineral, the plant, and the animal, are evolving side by side with humanity, and these other evolutions will be dealt with in future chapters. In these we shall discuss certain other subjects destined to illumine and to render more comprehensible the details given concerning man's evolution. On the other hand, we shall not be able to study the evolution of the other terrestrial kingdoms from the occult standpoint until the gradual development of man has been shown.

When we retrace still further the earth's evolutionary history—further back even than we have done in the foregoing pages—we find our celestial globe composed of ever finer conditions of matter. The matter which later became solid was, at a previous stage, liquid; before that, gaseous and of the nature of vapour; while at a still remoter period we find it in its finest form, that is to say, as ether. The decrease of temperature, however, caused the gradual solidification of matter.

In our present studies we shall go back to the time when our earthly dwelling-place was composed of matter in its finest etheric state. In that epoch of the earth's evolution man began his earthly career. In earlier times he had lived in other worlds, which will be the subject of study elsewhere. [See An Outline Of Occult Science, by Rudolf Steiner, Ph.D.] We will here only say a word or two about the existence which immediately preceded his earth-life. It was what we should call an astral or spiritual world, peopled with beings who had no outer, that is to say, no physical, corporeal existence. Neither had man. He had by that time perfected the picture-consciousness, or dream-consciousness, which was described in a foregoing chapter. He possessed feelings and desires, but all confined in a soul-body: a human being at that stage would only have been visible to clairvoyant sight.

It is true that the more highly evolved human beings of that period possessed such sight, though it was of a rather vague and dreamy description; it was not self-conscious clairvoyance. These astral beings are, in a certain sense, man's ancestors; for what to-day we call “Man” contains an indwelling, self-conscious Spirit. This Spirit became united to the being which descended from that ancestor about the middle of the Lemurian phase of civilisation. (This union of the Soul-Ancestor with the Physical-Ancestor has already been mentioned in earlier chapters. The subject will be taken up again, and treated more explicitly, after we have followed the evolution of man's ancestors up to that point.)

The astral or Soul-Ancestors of man were transplanted to the subtle matter of the etheric world. They absorbed this subtle matter into themselves—roughly putting it—something after the manner of a sponge. Thus, by permeating themselves with etheric matter their etheric bodies were formed. They were elongated, and elliptic in form; yet subtle differentiations of matter, tendencies to form limbs and other organs to be developed at a later period, were even then perceptible. The whole process perceptible in the mass of etheric matter was, however, purely physico-chemical, though regulated and controlled by the soul.

When one of these ovoids of matter had reached a certain size, it split into two, forming two new masses each resembling the one which gave it birth, and reproducing the same activities which were at work in the parent form. Every one of these new forms possessed a soul similar to that of the mother-being. The reason of this was that not only a definite number of human souls incarnated on the physical plane, but there was what we might call a Soul-Tree (or Group Soul), which was able, as it were, to give off innumerable individual souls, sprung from its common root. Just as a plant springs up again and again from numberless seeds, so did the soul-life reincarnate in the countless offshoots which were created as the result of these continual cleavings. (Of course, there existed from the beginning a very limited number of soul species, but within these species, evolution proceeded in the manner described, every soul species putting forth innumerable scions.)

With incarnation in physical matter a most important change came over the souls themselves. As long as the souls remained unconnected with the material world, no outward material occurrence could affect them. All influences affecting them were purely psychic, or clairvoyant. Thus in their life they shared the astral influences of their surroundings, and it was in this way that they took part in, or experienced, everything that existed at that time. The impressions made by stones, plants, and animals, then also existing in a purely astral (Soul) form, were felt as inner experiences of the soul. On entering the plane of our earth, something quite new was added. Outer material events brought influences to bear upon the soul, which had thus robed itself in a garment of etheric matter. At first these influences consisted of motions in the outer material world which caused corresponding activity in the etheric body. In the same way as the vibrations of the air now affect us in the form of sound, so were those etheric beings affected by the vibrations of the etheric matter surrounding them. Such a being was, in fact, a single organ of hearing. This sense was the first to be developed; but from this we see that the separated organ of hearing was formed at a later period.

With the increasing solidification of physical matter, the soul-nature gradually lost control over its formation. The bodies already formed could only reproduce bodies after their own image. A change now occurs in the manner of generation, that is to say, the offspring of the mother-being appears considerably smaller, only growing gradually to the size of the parent. Organs of generation now begin to appear, whereas hitherto they had not existed. Henceforward it is no mere physico-chemical process which takes place within the form. Such a process is now no longer sufficient for the purpose of generation: for the outer matter, growing denser and denser, is no longer capable of being directly influenced by the soul. A special portion within the form is therefore set apart for this function, being withdrawn from the immediate influence of the outside material world. Only the body, exclusive of the specialised part, is still exposed to these influences; and it remains in the condition which was formerly that of the whole body. In the specialised part the psychic nature continues to work, and the soul becomes at this point the vehicle of the life-principle (called in Theosophical literature “Prâna”).

We now find the physical human ancestor in possession of two principles: one being the physical body, which is subject to the chemical and physical laws of the world surrounding it; and the second, the sum total of the organs directly controlled by the individual life-principle. In this manner a part of the activity of the soul has been liberated. No longer retaining power over the physical sheath, the soul turns this part of its activity inwards, transforming part of the body into special organs; and so begins an inner life of the body. It no longer merely participates in the vibrations from without, but begins to feel them inwardly as individual experiences. Here sensation begins. At first, the sensation somewhat resembles the sense of touch: the subject feels the movements of the outer world, the pressure caused by substances, and so on; also a sensation of heat and cold began now to be developed.

At this point man has reached an important stage in his evolution. The direct influence of the soul has been withdrawn from the physical body, the latter being entirely surrendered to the physical and chemical activities of the material world. The moment the soul, at work in the other principles, relaxes its hold over the body, the latter dissolves. This is the beginning of what we call “death.” We cannot speak of death in reference to previous states. In the simple case of separation, the life of the mother-form is continued in the offspring, for in the latter are at work all the transformed soul-forces which hitherto had sought expression in the one parent-form: after the separation, nothing remains that is soulless.

A change now takes place: as soon as the soul ceases to retain its power over the physical body, the latter is subject to the chemical and physical laws of the outer world, that is to say, it decays. The field of activity for the soul-powers is limited to generation and the developed inner life; for through this generative power, descendants are brought forth, which are in their turn endowed with a surplus of organ-forming power. In this surplus the soul always returns to life again. As the whole body was formerly filled with psychic activity at the separation, so were now the organs of reproduction and of sensation. We must recognise in this nothing less than a Rebirth of the soul-life in the new growing organism.

Theosophical literature describes these two evolutionary stages of man as the first two Root-Races of our earth. The first is called the Polar Race, the second the Hyperborean Race.

We must bear in mind that the field of sensation possessed by these human forefathers was of a general character and as yet quite vague and indefinite. So far, only two of the kinds of sensation we now possess were differentiated: the sense of hearing and that of touch. By reason of the changes, however, which the body was undergoing, as well as its physical environment, the whole human form was no longer capable of acting, so to speak, as “all ear.” Henceforward a specialised part of the body retained the power of responding to the delicate vibrations, and supplied the material from which was gradually developed the organ of hearing we now possess, whilst the rest of the body remained almost entirely an organ of touch.

Obviously, the whole process of the evolution of man has hitherto been connected with the alteration in the degree of warmth of our earth; it was, in fact, due to the heat in his surroundings that man evolved to the stage we have just described. The heat from without, however, had now reached a point at which further progress in the formation of the human body was no longer possible. Thus, with the cooling off of the earth, a corresponding reaction set in within the form itself, and man became the generator of his own supply of heat, whereas hitherto his temperature had been that of his surroundings. Organs now appear in him, enabling him to generate for himself the degree of heat necessary for his life. Up till now, currents of substances had circulated within him, dependent on the environment for the necessary heat; but now he could generate his own heat, for these substances and the fluids of the body turned into warm blood. Thus he had attained a far greater degree of self-dependence as a physical being than ever before, and his whole inner life was intensified. Sensation still depended entirely upon the effects of the outer world. The filling of the body with its own warmth gave it an independent physical inner life. The soul had now a field of activity within the body, where it could unfold an existence which would no longer be a mere sharing in the life of the outer world.

By this proceeding, the astral, or soul life, was drawn into the sphere of physical matter. Hitherto desires, longings and passions, joy and sorrow of soul, could only arise through psychic influences; and attraction and aversion were awakened, passions excited, and so on, by that which proceeded from one soul to another. No other external physical object could have produced such effects. Now, for the first time, the possibility arose that such outer objects had a significance for the soul. For the quickening of the inner life which followed the power of generating its own heat caused it to experience the sensation of pleasure, while the disturbance of this inner life caused it discomfort; an outer object qualified to maintain bodily comfort could become an object of desire, or longing. The astral, or desire body—known as “Kâma” in Theosophical literature,—was united with terrestrial man, and the objects of the senses became objects capable of being desired; man was thus bound through his desire body to earthly existence.

The foregoing fact coincides with a great cosmic event, with which it is causally connected. Till now there had been no material separation between sun, earth, and moon: these three affected man as a single body. At this point separation occurs: the finer matter, including all that which had hitherto conferred on the soul the power of directly giving life, was separated off as sun; the grossest matter went forth as moon; while the earth, with its materiality, occupied a position between the two. Of course, the separation did not occur suddenly; for the whole process was gradually taking place while man was advancing from the stage of generation by cleavage to that just described. The advance in man's evolution was, indeed, accomplished just through the cosmic happenings mentioned. First, the sun withdrew its substance from the common globe. The soul was thereby deprived of the possibility of directly vivifying the earth substance left behind. Then the moon began to take form, in this way bringing about a condition of the earth favourable to the growth of the capacity for sensation just as we have already described.

In conjunction with this occurrence, a new sense was developed. The conditions of warmth of the earth became such that the bodies gradually took on a definite outline, dividing the transparent matter from the opaque. The sun, which had withdrawn from the earth-body, now assumed its task as light-giver, and awoke in the human body the sense of sight. It was not at first what we know as sight to-day. Light and darkness were perceptible to man as vague sensations. For instance, he was aware that under certain conditions light gave him a sense of comfort and well-being, quickening the life in his body; therefore he sought it and strove towards it.

Meanwhile the actual soul-life continued to run its course in the form of dreamlike pictures. Colour-pictures came and went in this life, without having any particular connection with the things of the outer world, and these colour-pictures were still attributed by man to soul activities. Light colour-pictures appeared to him when his astral experiences were pleasant; sombre pictures when he was affected by disagreeable astral influences. That which was effected as the result of self-generated heat we have called in the foregoing the “inner life.” Nevertheless, we see that it was not an inner life in the sense of later human development. All things advance step by step, and so does the evolution of the inner life. In the sense in which it has been spoken of in a former chapter, this true inner life only begins when the fructification by the mind takes place, when man begins to think about these outer influences. All that has been described here does but show how man climbed upward to the state depicted in the preceding chapter. And we really live over again the times there described when we picture to ourselves the following. More and more the soul learns to relate to the outer bodily existence that which it formerly lived through in itself and which it only attributed to soul influences.

The same thing now happened with regard to the colour-pictures. Just as before the impression of a sympathetic psychic influence was connected in the individual soul with a bright colour-picture, so did it now become a brilliant light-impression from outside. The soul began to perceive in colours the objects surrounding it. This was in conjunction with the development of new organs of sight. At its previous stages the body had one eye, which does not exist to-day, by means of which it vaguely sensed the light and the darkness. (The legend of the Cyclops with one eye is a reminiscence of this state.)

The two eyes developed when the soul began to associate the external light-impressions more intimately with its own life, and thus was lost the capacity of perception of the surrounding astral world. The soul became more and more a mirror of the outer world, the latter being reproduced within it as an image; and simultaneously with this the separation of the sexes appeared. On the one hand, the human body became capable of fecundation only by another human being, while on the other hand there developed in the body “soul-organs” (the nervous system), by which the sense-impressions of the outer world were reflected in the soul, thereby preparing the way for the mind, or thinking principle, in the human body.

[ 1 ] Professor v. Heck is of the opinion that the social conditions which I promise as the final success of my proposals would "solve the social question in a happy way", but that the implementation of my proposals would not have the hoped-for effects, indeed that this implementation, if at all possible, would "not promote but harm" the common good and especially the working class. - One can hardly pass a more devastating judgment on an endeavor that pursues such goals as mine, the threefolding of the social organism. For in comparison with these aims it is of course quite worthless to put forward the dream of a happy solution to the social question and then to make impracticable proposals for bringing about this solution. Pretty much all so-called "solutions to the social question" suffer from this flaw. The moment I was forced to admit that an assessment such as that of Prof. von Heck was right, I would easily consider my own ideas to be refuted. And I would certainly not consider it shameful to make this confession publicly. For the "social question" is, on the one hand, such a comprehensive and difficult one and, on the other, something so binding that the retraction of an unsuccessful attempt can have nothing shameful about it. Prof. von Heck can therefore believe that I can respond to his presentation quite objectively. However, he misunderstands me with regard to the point of view from which he views my endeavor. I am aware that I am not at all aiming to "solve" the social question "in a happy way". I do not believe that anyone who is familiar with the psychology of the individual and the masses can strive for such an "ultimate success". My assumptions are quite different. I believe that I recognize that humanity has currently reached a point in its historical development that demands the threefolding of the social organism out of the nature of today's human being. If this demand is met, it will be possible to master the elementary unrest that has gripped mankind. If it is not met, this unrest will lead to the self-destruction of our culture. It is not because I wish to fantasize about an ultimate goal that I speak of the threefold structure, but because I believe I recognize the causes that demand this threefold structure from the present state of humanity. That is why I have not invented "proposals" for a dreamed-up final goal; rather, for me these proposals are the result of observations that I believe I have made over decades of the social development of humanity. The way in which I have arrived at these observations is proof to me that my "proposals" have nothing utopian about them. But it also makes it understandable to me how so many people come to regard the threefold structure as unclear and impracticable. Such people think they are thinking practically. But they are entangled in theoretical assumptions that they consider to be practical. They have formed these theories according to what was considered practical for a while. If this "practical" then requires a transformation through its own development, they find the newly formed "impractical" because it contradicts their usual ideas. It is precisely among the supposed "practitioners" that one finds such theorists. It seems to me that the threefold structure of the social organism will only be judged correctly by those who not only think they know what has been practical "up to now", but who have a healthy instinct for what may prove practical in its "future" development.

[ 2 ] If Prof. von Heck already misjudges the premises of my "proposals", this misjudgement becomes more and more complete as he continues to pursue what I have presented, since he does not reproduce and oppose my views as such, but replaces them almost point by point with others and then "refutes" these others. I would like to say: he creates his own threefold structure, which has very little to do with mine. I must confess: I would fight this threefold structure no less if it confronted me than Professor von Heck fights it. In this judgment I am in complete agreement with him.

[ 3 ] But I ask: have I really given cause to understand the tripartite structure in such a way that three parliaments should replace the unified state parliament in the way Professor von Heck presents it? Have I ever said or had anything printed that is equivalent to the monster "three states on the same territory"? My idea of the threefold structure demands that the affairs of spiritual culture, on the one hand, and those of economic life, on the other, should not be organized by such a representation of the people as is equivalent to what has hitherto been regarded as a "parliament". The administration of spiritual culture should arise from the same foundations from which the life of the spirit itself unfolds. Those personalities should be in this administration who take an active part in spiritual life, who bring to bear in this administration the same impulses that are at work in spiritual production. And I believe I recognize that such an administration is only possible if the administrators do not sit within the state administration, or are appointed from the spiritual realm into the state realm; but that the spiritual life is placed on a basis independent of the "state". In the state, everything that arises through it must ultimately be the outflow of the sound judgment of every responsible person. For the state strives for democratic organization. In intellectual life, only expert judgment can decide. It seems impossible to me that with further democratization of the state this expert judgment can be found within its framework. I believe that only those who are inclined to take out of democracy what cannot thrive in it can honestly want democratization. I could imagine that a fruitful discussion could arise in this area if the question that comes into consideration were to boil down to the following: Can the administration of intellectual life (especially education) take on a form that merely corresponds to the demands of this life if the democratic state exercises rule in any aspect of this administration? My experience compels me to answer this question in the negative. I believe I know the reasons which lead to its affirmation. But they do not seem valid to me. If my opinion is justified, then the judgments that Professor von Heck puts forward from the point of view of the economic security of intellectual life and compulsory schooling would have to be placed on a completely different basis than his own. I believe I have pointed to this ground on page 88 ff. of my paper "Die Kernpunkte der sozialen Frage". If what I indicated there is properly put into practice, then institutions will emerge that secure the economic basis of intellectual life and also protect against the "temptation" of "not sending children to school, but using them to earn money." Despite everything that von Heck says, it seems unfathomable why, when considering these questions, it should play a role that "as a result of peace, we are approaching a time of impoverishment that no other nation has experienced". No one can doubt that this last sentence is as true as it can be. But why the school should not get what it can out of this poverty, if this is to happen in other ways than before, is surely not understandable.

[ 4 ] Professor von Heck's argument against the separation of economic life from the state proper is no less riddled with misunderstandings. He says: "The complete separation of legal questions and economic questions, which Steiner demands, is not possible at all." What makes it clear that I am "demanding" the "complete separation" spoken of here? What I see as necessary is this: all legal matters should be organized by the democratic parliament; and the economy should be managed by associations arising from the professions, from production, transport and consumption interests. Through this organization it will come about in economic life that its cycle will be governed solely by the decisions of the individuals experienced in individual branches of the economy and by the credit which economic men enjoy through their position in a branch of the economy. The "natural laws of economic life" will force us to replace democratic electoral intentions, which could at most play a role in the transitional period, with the democratic delegation of capable people in the sense of the two conditions of a healthy economy described above. Democracy and parliamentarism will be recognized in their damaging consequences for economic life when this life is no longer veiled in its peculiarity by the state legislation spread over it, but when it is placed in its self-government on an associative basis. Professor von Heck says: "The law determines the forms of the economy and can only be ordered by a power that oversees economic life." However, this sentence is only correct as long as economic life and legal life are merged. If economic life is left to its own devices, that is, if it exhausts itself in the administration of the production, circulation and consumption of goods (with import and export), then the legal relations of the economic agents remain unorganized by this economic cycle. And these are organized on the territory of the state, outside the economic cycle. Legal relations will then not be the expression of economic forms, but on the one hand their basis in the same way that natural conditions (geographical, climatic, etc.) are the basis of the economy. - Anyone who believes in the axiom that legal forms must be the expression of economic forms must find it difficult to accept the emancipation of law from the economy. But whoever realizes that this "axiom" contradicts the present consciousness of mankind will try to overcome his belief in it. Contemporary man cannot bear to live as a subject of law under the compulsion of economic forms. To close oneself off to this fact and to pay homage to the view that "the law determines the forms of the economy" means little more than declaring the work on an important link in the social question of the present to be a chimera. But one should only do so if the separation of legal life from economic life were to be supported by more weighty reasons than those put forward by Professor von Heck.

[ 5 ] One misunderstands the structure which the social organism is to receive through the threefold structure if, as Professor von Heck does, one expresses the following objection: "Steiner, too, if one looks more closely, leaves three economically very important questions to the legal parliament. He leaves to it the questions of taxation, the creation of workers' rights and the restriction of ownership of the means of production, which should last only for life." It is not correct that in a tripartite social organism taxation should be regulated solely by law. Read about this on page 53 of my "Key Points of the Social Question": "What the political state itself demands for its maintenance will be raised by the tax law. This will develop through a harmonization of the demands of legal consciousness with those of economic life." With regard to labor law, it is possible that it will not be left to legal life as an economic matter, but that it will be removed from the economic cycle, that is, stripped of the character of an economic matter. It is also quite inaccurate what Professor von Heck states as my view on the "restriction of ownership of the means of production". What is in question is not left to the "parliament of law", but is made a matter in the ordering of which the administrations of intellectual life and legal life are involved.

[ 6 ] The requirement concerning taxation can be fulfilled in practice by the fact that formally the constitutional state as a consumer organization stands opposite the economic cycle, just as within this cycle itself a consumer association stands opposite a production cooperative, for example. The regulation of general tax requirements and the use of taxes takes place within the legal system. On the other hand, the distribution of tax claims to the individual economic areas will be the responsibility of the associations resulting from the professions and from the interaction of production and consumption. Professor von Heck says appropriately: "The most difficult task that the future threatens us with is the distribution of the enormous, unheard-of tax burden that peace will impose on us ... These taxes cannot be raised without the most serious interventions in economic life. Therefore, even if Steiner's ideas were implemented, every economic group would have to secure representation in the legal parliament in order to defend itself against overburdening." However, this "most difficult task" can only be solved by separating legal life from economic life in such a way that the solution does not contradict the legal consciousness of individual groups of people. For if the interests of an economic group are represented in a parliament based on a democratic foundation, it will always be the case that the economically more powerful group will impose measures on the less powerful group. It will be able to do so through its own power or by entering into compromises. The formation of a parliamentary majority always makes it possible to assert and suppress interests in an unobjective manner. The situation is different if the administration of economic life is organically separated from that of legal life. In this case, no decisions can be taken on the legal ground that have effects in economic life that are detrimental to any group of people. Everything that happens in economic life will be based on negotiations between the designated associations. In these negotiations, the expertise of one association can be contrasted with that of the other; and the unobjective, merely democratic parliamentarization can be dispensed with. Someone might perhaps say that what we are striving for here could also be realized if the main negotiations in the "legal parliament" were transferred to the committees and experts from the individual economic areas were added to them. It seems to me that this would only be half a measure. What limited good it could do would have to show just how the desired effect could be achieved completely only by separating the economic administration from the legal organization. Professor von Heck does not emphasize strongly enough what it means in the practice of life when the competent representatives have to negotiate from branch to branch in such a way that through them the living conditions of one branch have to promote and limit those of the other, without the influence of unobjective majority decisions. Anyone who takes into account the practical effect of such an institution will not think of saying: "How should scientists and doctors have special expertise for ecclesiastical questions, and farmers, merchants and craftsmen for large-scale industry?" This seems to be the right question, but it does not argue against a self-reliant organization of economic life, but against the representation of economic and cultural interests in a parliament in which everyone has a say in matters about which they know nothing. The negotiations between the economic organizations through their representatives do not require any expertise outside the area that someone has to represent. For the outcome of the negotiations will be determined objectively by the factual significance of one area for the other. The basis for such objectivity is created by the fact that the administrative bodies will be organized around those personalities to whom a leading office is transferred in the manner described on page 86 of the "Key Points of the Social Question". The other members of this administrative body will emerge from the needs of economic management in such a way that the usual election will be replaced by a selection of suitable personalities, since ability will be revealed in the organization of work and the conviction will be established that one's own work will prosper best if the most knowledgeable leader is appointed. The members of higher administrative bodies and a central council will emerge in a similar way from the lower ones. Thus, despite the central council, the overall administration will be built on a federal basis.

[ 7 ] Such a structure of economic administration will only be tolerable to the democratic consciousness if everything that relates to the legal relations of the persons involved in economic life is separated from it and relegated to a democratic parliament. However, these legal relationships include everything that relates to the work that people do for each other.

[ 8 ] Whoever understands my proposals for the tripartite social organism in the way described here, and not in the completely misunderstood way in which they appear in Professor von Heck's rendering, will hardly demand a refutation of the objections listed in the last columns of my critic's article. For these objections stem only from the fact that Professor von Heck does not refer to my exposition, but creates his own threefold structure and then polemicizes against it.

[ 9 ] In the essay "My impression of Dr. Steiner and his theory of threefolding" by Alfred Mantz, it is said that my explanations could only represent something that could be realized "if people were different from what they are". One can only hold this opinion as long as one has not yet sufficiently realized in what sense and with what intention one can develop ideas about the institutions of the social organism. It is true that ideal social conditions are only possible with ideally inclined and developed human beings. But anyone who rejects thoughts about the organization of the social organism because of this one-sided truth is moving in a dubious circle of ideas. He will want to wait with desirable institutions until he has the people suitable for them; during this wait, however, he will only ever have people whom he finds unsuitable. If Mr. Mantz will examine my ideas more closely, he can see that I do not require any other people for the realization of these ideas than those who are available. And I find these people as mature, or as immature in general, as he himself. But I assume, as everyone who does not want to sink into fatalism must assume, that among the people of today there are those who can convince themselves of the necessity of reorganizing our social structure. In the tripartite social organism I see - as I explained in the discussion of Professor von Heck's essay - that which fulfills the demands to which mankind is pressing at the present stage of its development. It seems to me that if those people who can convince themselves of the necessity of the threefold structure succeed in doing what is necessary for its realization, conditions will be created which will give such efforts a basis that will make people different "from what they are". The assertion that I am sketching a picture "that must look very good in a vacuum, but in reality is utopia" is truly wrong, since I am not even touching the reality in which we live, but merely replacing the structure of this reality, insofar as it stems from intentions, inclinations, habits, judgments, etc., with a different one, which should also develop from similar human impulses.

[ 10 ] How little is true of what is written in the essay "Dr. Steiner and the Proletariat" can be seen completely in my book "The Key Points of the Social Question". Anyone who wants to refute the statements in this essay must not attempt to do so by claiming that "capital will never submit to their implementation". For he would first have to prove that he has a social structure in mind for the implementation of which "capital" is not needed. But then why should it be needed precisely for the realization of mine? As Mr. Seeger then goes on to say that through the institutions which I would like to see brought about, the worker could "never get rid of the feeling of having to work only for a single entrepreneur", it must be held against this that my efforts are directed precisely towards finding conditions through which the "physically working man" is given the feeling of being a free man in his work.