The Rudolf Steiner Archive

Yesterday's considerations led us to conclude that at one boundary of cognition we must come to a halt within phenomena and then permeate them with what the phenomena call forth within our consciousness, with concepts, ideas, and so forth. It became apparent that the realm in which these ideas are most pure and pellucid is that of mathematics and analytical mechanics. Our considerations then climaxed in showing how reflection reveals that everything present in the soul as mathematics, as analytical mechanics, actually rests upon Inspiration. Then we were able to indicate how the impulses proceeding from Inspiration are diffused throughout the ancient Indian Vedanta: the same spirit from which we now draw only mathematics and analytical mechanics was once the source of the delicate spirituality of the Vedanta. We were able to show how Goethe, in establishing his mode of phenomenology, always strives to find the archetypal phenomenon while remaining within the phenomena themselves and that his search for die archetypal phenomenon that underlies complex phenomena is, inwardly, the same as the mathematician's search for the axiom underlying complex mathematical constructs. Goethe, therefore, who himself admitted that he had no conventional mathematical training, nevertheless sensed the essence of mathematics so clearly that he demanded a method for the determination of archetypal phenomena rigorous enough to satisfy a mathematician. It is just this that the Western wind finds so attractive in the Vedanta: that in its inner organization, in its progression from one contemplation to the next, it reveals the same inner necessity as mathematics and analytical mechanics. That such connections are not uncovered by academic studier of the Vedanta is simply a consequence of there being so few people today with a universal education. Those who engage in pursuits that then lead them into Oriental philosophy have too little comprehension—and, as I have said, Goethe did have this—of the true inner structure of mathematics. They thus never grasp this philosophy's vital nerve. At the one pole, then, the pole of matter, we have been able to indicate the attitude we must assume initially if we do not wish to continue weaving a Penelope's web like the world view woven by recent science but rather to come to grips with something that rests upon a firm foundation, that bears its center of gravity within itself.

On the other side there stands, as I indicated yesterday, the pole of consciousness. If we attempt to investigate the content of consciousness merely by brooding our way into our souls in the nebulous manner of certain mystics, what we attain are actually nothing but certain reminiscences that have been stored up in our consciousness since birth, since our childhoods. This can easily be demonstrated empirically. One need think only of a certain man well educated in the natural sciences who, in order to demonstrate that the so-called “inner life” partakes of the nature of reminiscences, describes an experience he once had while standing in front of a bookstore. In the store he saw a book that captured his attention by its title. It dealt with the lower form of animal life. And, seeing this book, he had to smile. Now imagine how astonished he was: a serious scientist, a professor, who sees a book title in a bookstore—a book on the lower animals at that!—and feels compelled to smile! Then he began to ponder just whence this smile might have come. At first he could think of nothing. And then it occurred to him: I shall close my eyes. And as he closed his eyes and it became dark all around him, he heard in the distance a musical motif. Hearing this musical motif in the moment reminded him of the music he had heard as a young lad when he danced for the first time. And he realized that of course there lived in his subconscious not only this musical motif but also a bit of the partner with whom he had hopped about. He realized how something that his normal consciousness had long since forgotten, something that had not made so strong an impression on him that he would have thought it possible for it to remain distinct for a whole lifetime, had now risen up within him as a whole complex of associations. And in the moment in which his attention had been occupied with a serious book, he had not been conscious that in the distance a music box was playing. Even the sounds of the music box had remained unconscious at the time. Only when he closed his eyes did they emerge.

Many things that are mere reminiscences emerge from consciousness in this way, and then some nebulous mystics come forth to tell us how they have become aware of a profound connection with the divine “Principle of Being” within their own inner life, how there resounds from within a higher experience, a rebirth of the human soul. And thereby vast mystical webs are woven, webs that are nothing but the forgotten melody of the music box. One can ascribe a great deal of the mystical literature to this forgotten melody of the music box.

This is precisely what a true spiritual science requires: that we remain circumspect and precise enough to refrain from trumpeting forth everything that arises out of the unconscious as reminiscences, as mysticism, as though it were something that could lay claim to objective meaning. For it is just the spiritual scientist who most needs inner clarity if he wishes to work in a truly fruitful way in this direction. He needs inner clarity above all when he undertakes to delve into the depths of consciousness in order to come to grips with its true nature. One must delve into the depths of consciousness itself, yet at the same time one must not remain a dilettante. One must acquire a professional competence in everything that psychopathology, psychology, and physiology have determined in order to be able to differentiate between that which makes an unjustifiable claim to spiritual scientific recognition and that which has been gained through the same kind of discipline, as, for example, mathematics or analytical mechanics.

To this end I sought already in the last century to characterize in a modest way this other pole, the pole of consciousness, as opposed to the pole of matter. To understand the pole of matter requires that we build upon Goethe's view of nature. The pole of consciousness, on the other hand, was not to be reached so easily by a Goetheanistic approach, for the simple reason that Goethe was no trivial thinker, nor trivial in his feelings when it was a matter of cognition. Rather, he brought with him into this realm all the reverence that is necessary if one seeks to approach the springs of knowledge. And thus Goethe, who was by disposition more attuned to external nature, felt a certain anxiety about anything that would lead down into the depths of consciousness itself, about thinking elaborated into its highest, purest forms. Goethe felt blessed that he had never thought about thinking. One must understand what Goethe meant by this, for one cannot actually think about thinking. One cannot actually think thinking any more than one can “iron” iron or “wood” wood. But one can do something else. What one can do is attempt to follow the paths that are opened up in thinking when it becomes more and more rational, to pursue them in the way one does through the discipline of mathematical thinking. If one does this, one enters via a natural inner progression into the realm that I sought to consider in my Philosophy of Freedom. What one attains in this way is not a thinking about thinking. One can speak of thinking about thinking in a metaphorical sense at best. One does attain something else, however: what one attains is an actual viewing [Anschauen] of thinking, but to arrive at this “viewing of thinking,” it is necessary first to have acquired a concrete notion of the nature of sense-free thinking. One must have progressed so far in the inner work of thinking that one attains a state of consciousness in which one recognizes one's thinking to be sense-free merely by grasping that thinking, by “viewing” it as such.

This is the path that I sought to follow—if only, as I have said, in a modest way—in my Philosophy of Freedom. What I sought there was first to make thinking sense-free and then to present this thinking to consciousness in the same way that mathematics or the faculties and powers of analytical mechanics are present to consciousness when one pursues these sciences with the requisite discipline.

Perhaps at this juncture I might be allowed to add a personal remark. In positing this sense-free thinking as a simple fact, yet nevertheless a fact capable of rigorous demonstration in that it can be called forth in inner experience like the structure of mathematics, I flew in the face of every kind of philosophy current in the 1880s and 1890s. It was objected again and again: this “sense-free thinking” has no basis in any kind of reality. Already in my Theory of Knowledge Implicit in Goethes World Conception,⁴ however, in the early 1880s, I had pointed to the experience of pure thinking, in the presence of which one realizes: you are now living in an element that no longer contains any sense impressions and nevertheless reveals itself in its inner activity as a reality. Of this thinking I had to say that it is here we find the true spiritual communion of humanity and Union with reality. It is as though we have grabbed the coat-tails of universal being and can feel how we are related to it as souls. I had to protest vigorously against what was then the trend in philosophy, that to which Eduard von Hartmann paid homage in 1869 by giving his Philosophy of the Unconscious the motto: “Speculative Results Following the Method of Scientific Induction.” That was a philosophical bow to natural science. I wrote to protest against this insubstantial metaphysics, which arises only when we allow our thinking to roll on beyond the veil of sense as I have described. I thus gave my Philosophy of Freedom the motto: “Observations of the Soul According to the Scientific Method.” I wished to indicate thereby that the content of a philosophy is not contrived but rather in the strictest sense the result of inner observation, just as color and sound result from observation of the outer world. And in experiencing this element of pure thought—an element that, to be sure, has a certain chilling effect on human nature—one makes a discovery. One discovers that human beings certainly can speak instinctively of freedom, that within man there do exist impulses that definitely tend toward freedom but that these impulses remain unconscious and instinctive until one rediscovers freedom in one's own thinking. For out of sense-free thinking there can flow impulses to moral action which, because we have attained a mode of thinking that is devoid of sensation, are no longer determined by the senses but by pure spirit. One experiences pure spirit by observing, by actually observing how moral forces flow into sense-free thinking. What one gains in this way above all is that one is able to bid farewell to any sort of mystical superstition, for superstition results in something that is in a way hidden and is only assumed on the basis of dark intimations. One can bid it farewell because now one has experienced in one's consciousness something that is inwardly transparent, something that no longer receives its impulses from without but fills itself from within with spiritual content. One has grasped universal being at one point in making oneself exclusively a theater of cognition; one has grasped the activity of universal being in its true form and observed how it yields itself to us when we give ourselves over to this inner contemplation. We grasp the actuality of universal being at one point only. We grasp it not as abstract thought but as a reality when moral impulses weave themselves into the fabric of sense-free thinking. These impulses show themselves to be free in that they no longer live as instinct but in the garb of sense-free thinking. We experience freedom—to be sure a freedom that we realize immediately man can only approach in the way that a hyperbola approaches its asymptote, yet we know that this freedom lives within man to the extent that the spirit lives within him. We first conceive the spirit within the element of freedom.

We thereby discover something deep within man that weaves together the impulses of our moral-social actions—freedom—and cognition, that which we finally attain scientifically. By grasping freedom within sense-free thinking, by understanding that this comprehension occurs only within the realm of spirit, we experience that while performing this we are indeed within the spirit. We experience a mode of cognition that manifests itself simultaneously as an inner activity. It is an inner activity that can become a deed in the external world, something entirely capable of flowing over into the social life. At that time I sought to make two points absolutely clear, but at that time they were hardly understood. I tried above all to make clear that the most important thing about following such a cognitional path is the inner “schooling” [Erziehung] that we undertake. Yes, to have attained sense-free thinking is no small thing. One must undergo many inner trials. One must overcome obstacles of which otherwise one has hardly any idea. By overcoming these obstacles; by finally attaining an inner experience that can hardly be retained because it escapes normal human powers so easily; by immersing oneself in this essence, one does not proceed in a nebulous, mystical way, but rather one descends into a luminous clarity, one immerses oneself in spirit. One comes to know the spirit. One knows what spirit is, knows because one has found the spirit by traveling along a path followed by the rest of humanity as well, except that they do not follow it to its end. It is a path, though, that must be followed to its end by all those who would strive to fulfil the social and cognitional needs of our age and to become active in those realms. That is the one thing that I intimated in my Philosophy of Freedom.

The other thing I intimated is that when we have found the freedom that lives in sense-free thinking to be the basis of true morality, we can no longer seek to deduce moral concepts and moral imperatives as a kind of analogue of natural phenomena. We must renounce everything that would lead us to ethical content obtained according to the method of natural science; this ethical content must come forth freely out of super-sensible experience. I ventured to use a term that was little understood at the time but that absolutely must be posited if one enters this inner realm and wishes to understand freedom at all. I expressed it thus: the moral realm arises within us in our moral imagination [moralische Phantasie]. I employed this term “moral imagination” with conscious intent in order to indicate that—just as with the creations of the imagination [Phantasie]—the requisite spiritual effort is expended within man, regardless of anything external, and to indicate on the other hand that everything that makes the world morally and religiously valuable for us—namely moral imperatives—can be grasped only within this realm that remains free from all external impressions and has as its ground man's inner activity alone. At the same time I indicated clearly in my Philosophy of Freedom that, if we remain within human experience, moral content reveals itself to us as the content of moral imagination but that when we enter more deeply into this moral content, which we bear down out of the spiritual world, we simultaneously enter the external world of the senses.

If you really study this philosophy, you shall see clearly the door through which it offers access to the spirit. Yet in formulating it I proceed in such a way that my method could meet the rigorous requirements of analytical mechanics, and I placed no value on any concurrence with the twaddle arising out of spiritualism and nebulous mysticism. One can easily earn approbation from these sides if one wants to ramble on idly about “the spirit” but avoids the inner path that I sought to traverse at that time. I sought to bring certainty and rigor into the investigation of the spirit, and it remained a matter of total indifference to me whether my results concurred with all the twaddle that comes forth from nebulous mystical depths to represent the spirit. At the same time, however, something else was gained in this process.

If one pursues further the two paths that I described on the basis of actual observation of consciousness in my Philosophy of Freedom, if one goes yet further, takes the next step—then what? If one has attained the inner experiences that are to be found within the sphere of pure thought, experiences that reveal themselves in the end as experiences of freedom, one achieves a transformation of the cognitional process with respect to the inner realm of consciousness. Then concepts and ideas no longer remain merely that; Hegelianism no longer remains Hegelianism and abstraction no longer abstraction, for at this point consciousness passes over into the actual realm of the spirit. Then one's immediate experience is no longer the mere “concept,” the mere “idea,” no longer the realm of thought that constitutes Hegelian philosophy—no: now concepts and ideas transform themselves into images, into Imagination. One discovers the higher plane of which moral imagination is only the initial projection; one discovers the cognitional level of Imagination. While philosophising, one remains caught within a self-created reality; now, after pursuing the inner path indicated by my Philosophy of Freedom, after transcending the level of imagination [Phantasie], one enters a realm of ideas that are no longer dream-images but are grounded in spiritual realities, just as color and tone are grounded in the realities of sense. At this point one attains the realm of Imagination, a thinking in pictures [bildliches Denken]. One attains Imaginations that are real, that are no longer merely a subjective inner experience but part of an objective spiritual world. One attains Inspiration, which can be experienced when one performs mathematics in the right way, when this performance of mathematics itself becomes an experience that can then be developed further into that which one finds in the Vedanta. Inspiration is complemented at the other pole by Imagination, and only through Imagination does one arrive at something enabling one to comprehend man. In Imaginations, in pictorial representations [bildhafte Vorstellungen]—representations that have a more concrete content than abstract thoughts—one finds what is needed to comprehend man from the point of view of consciousness. One must renounce proceeding further when one has reached this point and not simply allow sense-free thinking to roll on with a kind of inner inertia, nor believe that one can penetrate into the secret depths of consciousness through sense-free thinking. Instead one must have the resolve to call a halt and confront the “external world” of the spirit from within. Theo one will no longer spin thoughts into a consciousness that can never fully grasp them; rather, one will receive Imagination, through which consciousness can finally be comprehended. One must learn to call a halt at this limit within the phenomena themselves, and thoughts then reveal themselves to one as that within cognition which can organize these phenomena; one needs to renounce at the outward limit of cognition and thereby receive the spiritual complement to phenomena in the intellect. In just this way one must renounce in the process of inner investigation, one must come to a halt with one's thinking and transform it. Thinking must be brought inwardly to a kind of reflection [Reflexion] capable of receiving images that then unfold the inner nature of man. Let me indicate the soul's inner life in this way [see illustration]. If through self-contemplation and sense-free thinking I approach this inner realm, I must not roll onward with my thinking lest I pass into a region where sense-free thinking finds nothing and can call forth only subjective pictures or reminiscences out of my past. I must renounce and turn back. But then Imagination will reveal itself at the point of reflection. Then the inner world reveals itself to me as a world of Imagination.

Now, you see, we arrive inwardly at two poles. By proceeding into the outer world we approach the pole of Inspiration; by proceeding into the inner world of consciousness we approach the pole of Imagination. Once one has grasped these Imaginations it becomes possible to collate them, just as one collates data concerning external nature by means of experiments and conceptual thinking. In this manner one can collate inwardly something real, something that is not a physical body but an etheric body informing man's physical body throughout his whole life, yet in an especially intensive manner during the first seven years. At the change of teeth this etheric body takes on a somewhat different configuration [Gestalt], as I described to you yesterday. By having attained Imagination one is able to observe the way in which the etheric or life-body works within the physical body.

Now, it would be easy to object from the standpoint of some philosophical epistemology or other: if he wishes to remain logical, man must remain within the conceptual, within what is accessible to discursive thinking and capable of demonstration in the usual sense of the term. Fine. One can philosophise thus on and on. Yet however strong one's belief in such an epistemological tissue, however logically correct it may be, reality does not manifest itself thus; it does not live in the element of logical constructs. Reality lives in pictures, and if we do not resolve to achieve pictures or Imaginations, man's real nature shall elude our grasp. It is not at all a matter of deciding beforehand out of a certain predilection just what form knowledge must take in order to be valid but rather of asking reality in what form it wishes to reveal itself. This leads us to Imagination. In this way, then, what lives within moral imagination manifests itself as the projection into normal consciousness of a higher spiritual world that can be grasped in Imagination.

And thus, ladies and gentlemen, I have led you, or at least sought to lead you, to the two poles of Inspiration and Imagination, which we shall consider more closely in the next few days in the light of spiritual science. I had to lead you to the portal, as it were, beforehand, in order to show that the existence of this portal is well founded in the normal scientific sense. For it is only upon such a foundation that we later can build the edifice of spiritual science itself, which we enter through that portal. To be sure, in traversing the long path, in employing the extremely demanding epistemological method I described to you today—which many may feel is difficult to understand—one must have the courage to come to grips not only with Hegel but also with “anti-Hegel.” One must not only pursue the Hegelianism that I sought to depict in my Riddles of Philosophy;⁵ one must also learn to give Stirner his due, for in Stirner's philosophy there lies something that rises out of consciousness to reveal itself as the ego. And if one simply gives rein to this ego that comes forth out of instinctive experiences, if one does not permeate it with that which manifests itself as moral imagination and Imagination, this ego becomes antisocial. As we have seen, Philosophy of Freedom attempts to replace Stirner's egoism with something truly social. One must have the courage to pass through the instinctive ego Stirner describes in order to reach Imagination, and one must also have the courage to confront face-to-face the psychology of association that Mill, Spencer, and other like-minded proponents have sought to promulgate, a psychology that seeks to comprehend consciousness in a bare concept but cannot. One must have the courage to realize and admit to oneself that today we must follow another path entirely. The ancient Oriental could follow a path no longer accessible to us, in that he formulated his experiences of an inner mathematics in the Vedanta. This path is no longer accessible to the West. Humanity is in a process of constant evolution. It has progressed. Another path, another method, must be sought. This new method is now in its infancy, and its immaturity is best revealed when one realizes that this psychology of association, which seeks to collate inner representations according to laws in the same way one collates the data of natural phenomena, is nothing but the inertia of thinking that wants to break through a boundary but actually enters a void. To understand this one must come to know this psychology of association for what it really is and then learn to lead it over through an inner contemplative viewing [Schauung] into the realm of Imagination. Just as the Orient once saw the Vedanta arise within an element of primal mathematical thought and was able to enter thus into the spirituality of the external world, so we must seek the spirit in the way in which it tasks us today: we must look within and have the courage to proceed from mere concepts and ideas to Imaginations, to develop this pictorial consciousness within and thereby to discover the spirituality within ourselves. Then we shall be able to bear this spirituality back out into the external world. We shall have attained a spirituality grasped by the inner being of man, a spirituality that thus can bear fruit within the social life. The quality of our social life shall depend entirely on our nurturing a mode of cognition such as this, which can at the same time embrace the social. That this is the case I hope to show in the lectures yet to follow.

• 4. Grundlinien einer Erkenntnistheorie der Goetheschen Weltanschauung, Berlin and Stuttgart, 1886 (A Theory of Knowledge Implicit in Goethes World Conception, Anthroposophic Press, Spring Valley, N.Y.,1968).
• 5. Die Rätsel der Philosophie in ihrer Geschichte als Umriss dargestellt, Berlin, 1914 (Riddles of Philosophy, Anthroposophie Press, Spring Valley, N.Y, 1973).

Today it will be necessary to come to terms with a number of things that actually can be understood only if one is able to overcome certain prejudices that have long been cultivated and zealously inculcated right up to the present day. Much of what shall be said here today, and further substantiated tomorrow, must be comprehended through raising oneself up to an inner viewing [Anschauung] of the spirit. You must consider that when the results of a scientific investigation of the spirit are met with a demand for proof such as is recognized by contemporary science or jurisprudence, or even contemporary social science—which is so useless in the face of life itself—one does not get very far at all. For the true spiritual scientist must already bear this method of demonstration within himself. He must have schooled himself in the rigorous methods of contemporary science, even of the mathematical sciences. He must know what mode of demonstration is demanded in these circles, and he must suffuse the processes of his whole inner life with this method: therein he builds the foundation for a higher mode of cognition. For this reason it is usually the case that when the demands of normal consciousness are placed before the spiritual scientist, he is thoroughly at home in the field from which the question stems. He has long since anticipated the objections that can be raised. One could even go so far as to say that he is only a spiritual scientist in the true sense of the word—in the sense in which we characterized spiritual science yesterday—to the extent that he has subjected himself to the rigorous discipline of the modern scientific method and knows at least the tenor of modern scientific thought quite well. I must make this one preliminary remark and add one other. If one cannot transcend the manner of demonstration that experimentation has made scientific habit, one shall never attain knowledge that can benefit society. For in a scientific experiment one proceeds—even if one cherishes the illusion that it is otherwise—in such a way that one moves in a certain direction and allows phenomena to confirm what lives within the ideas one has formulated as a natural law, or perhaps mathematically.

Now, when one is required to translate one's knowledge into social judgments, in other words, if the ideas that one has formulated as the natural laws of contemporary anthropology or biology or Darwinism—no matter how “progressive” this Darwinism might be—are to have validity; if one wants to translate them into a social science that can become truly practical, this knowledge obtained through experimentation is totally inadequate. lt is totally inadequate because one cannot simply sit in a laboratory and wait to see what one's ideas call forth when they are applied to society. Thereby thousands upon thousands of people could easily die or starve or be made to suffer in some other way. A great part of the misery in our society has been called forth in just this way. Because they have originated in pure experimentation, our ideas have gradually become too narrow and impoverished to subsist in reality, which they must be able to do if thought is ever to enrich the sphere of practical life. I have already indicated the stance the spiritual scientist must take regarding the two boundaries that arise within cognition—the boundaries at the poles of matter and consciousness—if he is to attain knowledge that can reflect light back into nature and at the same time forward into the social future. I have shown that at the boundary of the material world one must not allow one's thinking to roll on with its own inertia in order to construct mechanistic, atomistic, or molecular world conceptions tending toward the metaphysical but call a halt at the boundary and develop instead something that normally is not yet present as a faculty of cognition. One must develop Inspiration. On the other hand, I have shown you that if one wishes to come to an understanding of consciousness, one must not attempt, as Anglo-American associative psychology does, to penetrate into consciousness with ideas and concepts called forth by the natural world. It must be entirely clear in one's mind that consciousness is constituted such that these ideas culled from the external world can gain no access. We must abandon such ideas and seek rather to enter the realm of Imaginative cognition. In order to achieve self-knowledge we must permeate the concepts and ideas with content, so that they become images. Until the view of man which was born in the West and now has all of civilization in its grasp is transformed into Imaginative cognition, we shall never progress in coming to terms with this second boundary presenting itself to normal human cognition.

At the same time, however, one can say that humanity has evolved from certain stages, now become historical, to the point that requires that it progress to Inspiration on the one hand and Imagination on the other. Whoever is able to perceive what humanity is undergoing at the present, what is just beginning to reveal its first symptoms, knows that forces are rising out of the depths of human evolution that tend toward the proper introduction of Imagination and Inspiration into human evolution.

Inspiration cannot be attained except by exercising a certain faculty of mental representation in the way that I described in my book, Knowledge of the Higher Worlds and Its Attainment, and shall describe at least in outline in the coming lectures. When one has progressed far enough in a kind of inner self-cultivation, a schooling of the self in a certain form of mental representation [Vorstellen]; when one schools oneself to live within the realm of representations, ideals, and concepts that live within the mind—then one learns what it means to live in Inspiration. For when one exercises consciously the faculty that otherwise “mathematicizes” within us during the first seven years up to the change of teeth (in normal life and in conventional science this occurs unconsciously), when one enters into this “living mathematics,” into this “living mechanics,” it is as though one were to fall asleep, entering not into unconsciousness or nebulous dreams but into a new form of consciousness that I shall begin to describe to you today. One takes up into full consciousness what otherwise works within as the sense of balance, the sense of movement, and the sense of life. It is as though one were to wrest from oneself what otherwise lives within as sensations of balance, movement, and life so that one lives within them with the extended mathematical representations. Tomorrow I shall speak about this at greater length. One passes over into another consciousness, within which one experiences something like a toneless weaving in a cosmic music. I cannot describe it otherwise. One unites with this weaving in a toneless music in a way similar to that by which one makes the physical body one's own through the activity of the ego in childhood. This weaving in a toneless music provides the other, rigorously demonstrable awareness that one is now outside the body with one's soul-spirit. One begins to comprehend that even in normal sleep one's soul-spirit is outside the body. Yet the experience of sleep is not permeated with that which vibrates when leaving the body consciously through one's own initiative, and one experiences initially something like an inner unrest, an inner unrest that exhibits a musical quality when one enters into it with full consciousness. This unrest is gradually elucidated when the musical element one experiences there becomes a kind of wordless revelation of speech from the spiritual cosmos. These matters naturally appear grotesque and paradoxical to these who hear them for the first time. Yet much has arisen in the course of cosmic evolution that first appeared paradoxical and grotesque, and human evolution will not advance if one wishes to pass over these phenomena only half-consciously or unconsciously. Initially one has only a certain experience, an experience of a kind of toneless music. Then out of this experience of toneless music there arises something which, when experienced, enables us to comprehend inwardly a content as meaningful as that which is conveyed to us when we listen outwardly to a man who speaks to us via sensible words. The spiritual world simply begins to speak, and one has only to begin to acquire an experience of this.

Then one comes to experience something at a higher level. One no longer only weaves and lives in a toneless music and no longer merely perceives the speech of the super-sensible spiritual world: one begins to recognize the contours of something that reveals itself within this super-sensible world, the contours of beings. Within this universal spiritual speech that one initially encounters there emerge individual spiritual beings, in the same way that we, listening at a lower level to the speech of another man, crystallize or organize—if I may use such trivial expressions—what reveals itself as his soul and spirit into something substantial. We begin to live within the contemplation and knowledge of a spiritual reality. This realm of the spirit replaces the vacuous, insubstantial, metaphysical world of atoms and molecules: it confronts us as the reality that lies behind the phenomena of the sense world. We no longer stand in the same relation to the boundary of the material world as when we allow conceptualizing to roll on with its own inertia, attempting to carry the kind of thinking developed through interaction with the sense world beyond the boundary. Now we stand in a relationship to this boundary of sense such that the spiritual content of the world suddenly stands revealed there. This is one boundary to cognition.

Ladies and gentlemen, humanity at this point in its evolution is yearning to step out of itself, to step out of the body in this way, and one can see this tendency exemplified quite clearly in certain individuals. Human beings seek to withdraw from their bodies that which the spiritual scientist withdraws with full consciousness. The spiritual scientist withdraws this in a way analogous to the way in which he applies inwardly obtained concepts in a systematic, organized fashion to the natural world. As some of you will know, for some time now a great deal of attention has been paid to a remarkable illness. Psychologists and psychiatrists term this “pathological questioning or doubt” [Grübelsucht; Zweifelsucht]; it would perhaps better be termed “pathological skepticism.” One now encounters innumerable instances of this illness in the most remarkable forms, and it is already necessary that the study of this disease in particular be promoted within the cultural context of our time. This illness manifests itself—you can learn a great deal about it from the psychiatric literature—in these people, from a certain age onward, usually from puberty or the period immediately preceding puberty, no longer being able to relate properly to the external world. When confronted with their experiences in the external world, these people are overcome by an infinite number of questions. There are certain individuals who, though they remain otherwise fully rational, can pursue their duties to a great extent and are fully cognizant of their condition, must begin to pose the most extraordinary questions if they are but slightly withdrawn from what normally binds them to the external world. These questions simply intrude into their life and cannot be brushed aside. They intrude themselves especially strongly in individuals with healthy, or even conspicuously healthy, organizations—in individuals who have an open mind and a certain understanding for the manner in which modern scientific thinking proceeds. They experience modern science in this way, so that they cannot understand at all how such questions arise unconsciously thereby. Such phenomena are evident especially in women, who have less robust natures than men and who also tend to acquire their knowledge of natural science, if they undertake to do so, not so much through the highly disciplined scientific literature but rather through works intended for laymen and dilettanti. For if at this time immediately before puberty, or just when puberty is on the wane, there should occur an intense preoccupation with modern scientific thought in the way I have just described, among such people a high incidence of this disease can be observed. It manifests itself in these people having then to ask: where ever does the sun come from? And no matter how clever the answers one gives them, one question always calls forth another. Where does the human heart come from? Why does it beat? Did I not forget two or three sins at confession? What happened when I took Communion? Did a few crumbs of the Host perhaps fall to the ground? Did I not try to mail a letter somewhere and miss the slot? I could produce a whole litany of such examples for you, and you would see that all this is eminently suited to keeping one uneasy.

Now, when the spiritual scientist comes to consider this matter he feels himself right at home. It is simply a manifestation of the element in which the spiritual scientist resides consciously when he achieves an experience of the toneless musical speech of spiritual beings through Inspiration. Those afflicted with pathological skepticism enter this region unconsciously. They have cultivated nothing that would enable them to comprehend the state into which they enter. The spiritual scientist knows that throughout the entire night, from falling asleep until waking, one lives in an element consisting entirely of such questions, that out of the sleeping state countless questions arise within one. The spiritual scientist knows this condition, because he can experience it consciously. Whoever approaches these matters from the standpoint of normal consciousness and seeks thus to comprehend them will perhaps make attempts at all kinds of rationalistic explanations, but he will not arrive at the truth, because he is unable to comprehend the matter through Inspirative cognition. Such a one sees that there are, for example, people who go to the theater in the evening and on leaving the theater are helpless to resist the countless questions that overcome them: what is this actress's relationship to the outer world? What was that actor doing some previous year? What are the relationships between the individual actors and actresses? How was this or that flat constructed? Which painter is responsible for each? and so on, and so on. For days on end such people are subject to the influence of this pesky questioner within. This is a pathological condition that one begins to understand only by realizing that these people enter a region the spiritual scientist experiences in Inspiration by approaching this realm differently from these afflicted with this pathological condition. Persons in this pathological state enter the same region as the spiritual scientist, but they do not take their egos with them; in a certain sense they lose their egos upon entering this realm. And it is just this ego that is the ordering faculty. It is the ego that is capable of bringing the same kind of order into this world as we are able to bring to our physical environment. The spiritual scientist knows that one lives in this same region between falling asleep and waking. Everyone who returns from the theater actually is deluged by all these questions in the night while he sleeps, but due to the operation of certain laws sleep normally spreads itself out over this interlocutor, so that one has finished with him by the time one awakes again.

In order to perform valid spiritual research, one must bear into this region unimpaired judgment, complete discretion, and the full force of the human ego. Then we do not live in this region in a kind of super-skepticism but rather with just as much self-possession and confidence as in the physical world. And actually all the meditative exercises that I have given in my book, Knowledge of the Higher Worlds and Its Attainment, are intended in large part to result in a greater ability to enter this region preserving one's ego in full consciousness and in strict inner discipline. The purpose of a large part of the spiritual scientist's initial schooling is to keep him from losing the inner support and discipline of the ego while traversing this path.

The finest example in recent times of a man who entered this region without full preparation is someone whom Dr. Husemann has characterized here in another context. The finest example is Friedrich Nietzsche. Nietzsche is, to be sure, an extraordinary personality. In a certain sense he was not an intellectual at all. He was not your conventional scholar. With the tremendous gifts of genius, however, he grew out of puberty into scientific research; with these tremendous gifts he was able to take in what the contemporary sciences can offer. That, despite having acquired this knowledge, he did not become a scholar of the conventional sort is shown quite simply by the polemics of so exemplary a modern scholar as Wilamowitz, who came out in opposition immediately after the appearance of the young Nietzsche's first publication. Nietzsche had just published his treatise, The Birth of Tragedy out of the Spirit of Music, in which there resounds a readiness to undergo initiation, to enter the musical, the Inspirative—even the title reveals his yearning for the realm that I have characterized—but he could not. The possibility did not exist. In Nietzsche's time a conscious spiritual science did not exist, but in giving his work the title, The Birth of Tragedy out of the Spirit of Music, he indicated that he wished to come to terms with a phenomenon such as Wagnerian tragedy out of this spirit of music. And he entered further and further into this realm. As I said, Wilamowitz immediately came out in Opposition and wrote his polemics against The Birth of Tragedy, in which he completely rejected from his academic point of view what Nietzsche, unschooled but yearning for knowledge, had written. From the point of view of modern science he was of course completely justified. And actually it is hard to understand how so excellent a thinker as Erwin Rohde could have believed a compromise was possible between this modern philology that Wilamowitz represented and what lived within Nietzsche as a dark striving, as a yearning for initiation, for Inspiration. What Nietzsche had acquired in this manner, had inwardly appropriated, grew out into the other fields of contemporary sciences. It grew into positivism, namely that of the Frenchman, Comte, and the German, Dühring. While cataloguing Nietzsche's library in the 1890s I saw with my own eyes all the marks Nietzsche had so conscientiously made in the margins of Dühring's works, from which he acquired his knowledge of positivism; I held all these books in my own hand. I could enter sympathetically right into the manner in which Nietzsche took positivism up into himself. I could well imagine how he then reverted to an extra-corporeal existence, where he experienced this positivism again without having penetrated into this region sufficiently with his ego. As a result, he produced works such as Human, All Too Human, exhibiting a constant oscillation between an inability to move within the world of Inspiration and a desire to remain there nonetheless. One notices this in the aphoristic progression of Nietzsche's style in these works. Nietzsche strives to bring his ego into this realm, but it tears itself away again and again: thus he produces not a systematic, artistic presentation but only aphorisms. It is just this constant self-interruption in aphorism that reveals the inward soul of this remarkable spirit. And then he rises to encounter that which has provided modern science, the contemporary physical sciences, with their greatest riddles. He rises up to encounter what lives in Darwinism, what lives in the theory of evolution, and attempts to demonstrate how the most complicated organisms have gradually arisen out of the most primitive. He penetrates into this realm, a realm into which I have sought in a modest way to bring inner structure and an inward mobility—you can follow this in the discussion of Haeckel in my book, The Riddles of Philosophy. Nietzsche enters this realm, and there emerges from his soul the notion of a kind of super-evolution [Überevolutionsgedanke]. He follows the course of evolution up to man, where this notion of evolution explodes to create his “super-man.” In following this self-progression of evolving beings he loses the content, because he is unable to obtain the true content through Inspiration: he is confined to the empty idea of “eternal recurrence.”

Only by virtue of the inner integrity of his personality was Nietzsche able to avoid what the pathologist calls “pathological skepticism.” It was something within Nietzsche, a prodigious health that Nietzsche himself sensed underlying his debility, that asserted itself and kept him from falling prey to complete skepticism, leading him rather to contrive what later became the content of his most inspiring words. No wonder, then, that this excursion into the spiritual world, this striving to proceed from music to the inner word, to inner being, culminated in the most unmusical of ideas—that of “the eternal recurrence of the same”—and the empty, merely lyrical “superman.” No wonder that it had to end in the condition that his physician, for example, diagnosed as an “atypical case of paralysis.”

Yes, this man who did not know Nietzsche's inner life, who was incapable of judging it from the standpoint of spiritual science and confronted the images and ideas of Nietzsche's inner life as a mere psychiatrist, without sympathetic understanding—this man found only an abstraction to answer the question posed by the concrete case before him. With regard to all nature du Bois-Reymond had said in 1872: ignorabimus. Confronted with exceptional cases, the psychiatrist says: paralysis, atypical paralysis. Confronted with concrete cases that reveal the essence of present human evolution, the psychiatrist can say only ignorabimus, or ignoramus. This is but a translation of what is clothed in the words “atypical case of paralysis.”

This eventually destroyed Nietzsche's body. It produced the condition that makes Nietzsche such a revealing phenomenon within our contemporary cultural life. This is the other form of the debility appearing in certain highly cultivated individuals, which psychiatrists term pathological doubt or hyper-skepticism. And the phenomenon of Nietzsche—here I must be allowed a personal remark—stood before my eyes the moment that, trembling, I entered his room in Naumburg a few years after his illness. He lay upon the sofa after dinner, staring into space. He recognized nobody around him and stared at one like a complete idiot, but the light of his former genius still gleamed within his eyes.

If one looked at Nietzsche knowing all one could about his world view, about the ideas and images that lived within his soul; if, unlike the mere psychiatrist, one stood before Nietzsche, this ruin of a man, this physical wreck, with this image in one's soul, then one knew: this man strove to view the world revealed by Inspiration. Nothing of this world came forth to him. And the part of him that desired to achieve Inspiration finally extinguished itself: for years the physical organism was filled by a soul-spirit devoid of content.

From such a sight one can learn the whole tragedy of our modern culture, its striving for the spiritual world, its inclination toward that which can proceed from Inspiration. For me—and I do not hesitate in the slightest to introduce a personal remark here—this was one of those moments that can be interpreted in a Goethean manner. Goethe says that nature conceals no secret that she is not willing to reveal in one place or another. No, the entire world contains not a single secret that is not revealed in one place or another. The present stage of human evolution conceals the secret that humanity is giving birth to a striving, an inclination, an impulse that rumbles within the social upheavals our civilization is undergoing—an impulse that seeks to view the spiritual world of Inspiration. And Nietzsche was the one point where nature revealed its open secret, where the striving that exists within humanity as a whole could reveal itself. We must seek this if all those striving for education, seeking within modern science—and this shall be the entire civilized world, for education must become universal—if humanity as a whole is not to lose its ego and civilization fall into barbarism.

That is one great cultural anxiety, one great threat to civilization, which must be faced by anyone who follows the contemporary progress of human evolution and seeks to develop a thinking that can grasp the realities of social life. Similar phenomena assert themselves on the other side as well, on the side of consciousness. And we shall have to study these phenomena on the side of consciousness at least in outline as well. We shall see how these other phenomena arise out of the chaos of contemporary life, phenomena that appear pathologically and have been described by Westphal, Falret, and others. It is no accident that these have been described only just in the most recent decades. On the other side, that of the boundary of consciousness, we encounter the phenomena of claustrophobia, astraphobia, and agoraphobia,⁶ just as we encounter pathological skepticism on the side of matter. And in the same way (we shall discuss this further) in which pathological skepticism must be cured culturally-historically through the cultivation of Inspiration—one of the great talks of contemporary social ethics—we are threatened with the emergence of the phenomena that I shall describe tomorrow: claustrophobia, astraphobia, and agoraphobia. These emerge pathologically and can be overcome through Imagination, which, when civilization has acquired it, shall become a social blessing for all humanity.

• 6. “Astraphobia” = morbid dread of storms; “agoraphobia” = morbid dread of crossing, or being in, open spaces.

I would like to conclude the lectures on the fourth spatial dimension today if possible, although I would like to demonstrate a complicated system in more detail today. I would have to show you many more models after Hinton; therefore, I can only refer you to the three detailed and spirited books.” Those who do not have the will to form a picture through analogies in the way we have heard it in the past lectures cannot, of course, form a picture of four-dimensional space. It involves a new way of forming thoughts.

I will try to give you a true representation [parallel projection] of the tessaract. You know that in two-dimensional space we had the square, which is bounded by four sides. This is the three-dimensional cube, which is bounded by six squares (Figure 42).

In four-dimensional space, we have the tessaract. A tessaract is bounded by eight cubes. The projection of a tessaract [in three-dimensional space] therefore consists of eight interlocking cubes. We have seen how the [corresponding eight] cubes can be intertwined in three-dimensional space. Today I will show you a [different] way of projecting the tessaract.

You can imagine that the cube, when held up to the light, throws a shadow on the blackboard. We can mark this shadow figure with chalk (Figure 43). You see that a hexagon is obtained. Now imagine this cube transparent, and you will observe that in the hexagonal figure the three front sides of the cube and the three rear sides of the cube fall into the same plane.

In order to get a projection that we can apply to the tessaract, I would ask you to imagine that the cube is standing in front of you in such a way that the front point A covers the rear point C. If you imagine the third dimension, all this would give you a hexagonal shadow again. I will draw the figure for you (Figure 44).

If you imagine the cube like this, you would see the three front surfaces here; the other surfaces would be behind them. The surfaces of the cube appear foreshortened and the angles are no longer right angles. This is how you see the cube depicted so that the surfaces form a regular hexagon. Thus, we have obtained a representation of a three-dimensional cube in two-dimensional space. Since the edges are shortened and the angles are changed by the projection, we must therefore imagine the [projection of the] six boundary squares of the cube as shifted squares, as rhombi.

The same story that I did with a three-dimensional cube that I projected into the plane, we want to do this procedure with a four-dimensional spatial object, which we therefore have to place in three-dimensional space. We must therefore bring the structure composed of eight cubes, the tessaract, into the third dimension [by parallel projection]. With the cube, we obtained three visible and three invisible edges, all of which enter into the space and in reality do not lie within the [projection] surface. Now imagine a cube shifted in such a way that it becomes a rhombicuboctahedron.” Take eight of these figures, and you have the possibility of combining the eight [boundary] cubes of the tessaract in such a way that, when pushed together, they form the eight (doubly covered) rhombicuboctahedra of this spatial figure (Figure 45).

Now you have one more axis here [than in the three-dimensional cube]. Accordingly, a four-dimensional spatial structure naturally has four axes. So if we push it together, four axes still remain. There are eight [pushed together] cubes in this projection, which are represented as rhombicuboctahedra. The rhombicuboctahedron is a [symmetrical] image or silhouette of the tessaract in three-dimensional space.

We arrived at this relationship by means of an analogy, but it is completely correct: just as we obtained a projection of the cube onto a plane, it is also possible to represent the tessaract in three-dimensional space by means of a projection. It behaves in the same way as the silhouette of the cube in relation to the cube itself. I think that is quite easy to understand.

Now I would like to tie in with the greatest image that has ever been given for this, namely Plato and Schopenhauer and the parable of the cave.

Plato says: Imagine people sitting in a cave, and they are all tied up so that they cannot turn their heads and can only look at the opposite wall. Behind them are people carrying various objects past them. These people and these objects are three-dimensional. So all these [bound] people stare at the wall and see only what is cast as a shadow [of the objects] on the wall. So they would see everything in the room only as a shadow on the opposite wall as two-dimensional images.

Plato says that this is how it is in the world in general. In truth, people are sitting in the cave. Now, people themselves and everything else are four-dimensional; but what people see of it are only images in three-dimensional space.

This is how all the things we see present themselves. According to Plato, we are dependent on seeing not the real things, but the three-dimensional silhouettes. I only see my hand as a silhouette; in reality it is four-dimensional, and everything that people see of it is just as much an image of it as what I just showed you as an image of the Tessaract. Thus Plato was already trying to make clear that the objects we know are actually four-dimensional, and that we only see silhouettes of them in three-dimensional space. And that is not entirely arbitrary. I will give you the reasons for this in a moment.

Of course, anyone can say from the outset that this is mere speculation. How can we even imagine that the things that appear on the wall have a reality? Imagine that you are sitting here in a row, and you are sitting very still. Now imagine that the things on the wall suddenly start to move. You will not be able to tell yourself that the images on the wall can move without going out of the second dimension. If something moves there, it indicates that something must have happened outside the wall, on the real object, for it to move at all. That's what you tell yourself. If you imagine that the objects in three-dimensional space can pass each other, this would not be possible with their two-dimensional silhouettes, if you think of them as substantial, that is, impenetrable. If those images, conceived substantially, wanted to move past each other, they would have to go out of the second dimension.

As long as everything on the wall is at rest, I have no reason to conclude that something is happening outside the wall, outside the space of the two-dimensional silhouettes. But the moment history begins to move, I must investigate the source of the motion. And you realize that the change can only come from motion outside the wall, only from motion within a third dimension. The change has thus told us that there is a third dimension in addition to the second.

What is a mere image also has a certain reality, possesses very definite properties, but differs essentially from the real object. You will not be able to deny that the mirror image is also a mere image. You see yourself in the mirror, and you are also there. If there is not a third [that is, an active being] there, then you could not actually know what you are. But the mirror image makes the same movements that the original makes; the image is dependent on the real object, the being; it itself has no ability [to move]. Thus, a distinction can be made between image and being in that only a being can bring about movement and change out of itself. I realize from the shadows on the wall that they cannot move themselves, so they cannot be beings. I have to go out of them if I want to get to the beings.

Now apply this to the world in general. The world is three-dimensional. Take this three-dimensional world for itself, as it is; grasp it completely in your thoughts [for yourself], and you will find that it remains rigid. It remains three-dimensional even if you suddenly think the world frozen at a certain point in time. But there is no one and the same world in two points in time. The world is completely different at successive points in time. Imagine that these points in time cease to exist, so that what is there remains. Without time, no change would occur in the world. The world would remain three-dimensional even if it underwent no change at all. The pictures on the wall also remain two-dimensional. But change suggests a third dimension. The fact that the world is constantly changing, and that it remains three-dimensional even without change, suggests that we have to look for the change in a fourth dimension. We have to look for the reason, the cause of the change, the activity outside the third dimension, and with that you have initially uncovered the fourth of the dimensions. But with that you also have the justification for Plato's image. So we understand the whole three-dimensional world as the shadow projection of a four-dimensional world. The only question is how we have to take this fourth dimension [in reality].

You see, we have the one idea to make it clear to ourselves, of course, that it is impossible for the fourth dimension to fall [directly] into the third. That is not possible. The fourth dimension cannot fall into the third. I would like to show you now how one can, so to speak, get an idea of how to go beyond the third dimension. Imagine we have a circle – I have already tried to evoke a similar idea recently – if you imagine this circle getting bigger and bigger, then a piece of this circle becomes flatter and flatter, and because the diameter of the circle becomes very large at the end, the circle finally turns into a straight line. The line has one dimension, but the circle has two dimensions. How do you get a second dimension from a single dimension? By curving a straight line, you get a circle again.

If you now imagine the surface of the circle curving into space, you first get a shell, and if you continue to do this, you get a sphere. Thus a line acquires a second dimension by curvature and a surface acquires a third dimension by curvature. If you could now curve a cube, it would have to be curved into the fourth dimension, and you would have the [spherical] tessaract.

You can understand the sphere as a curved two-dimensional spatial structure. The sphere that occurs in nature is the cell, the smallest living thing. The cell is limited spherically. That is the difference between the living and the lifeless. The mineral always occurs as a crystal bounded by flat surfaces; life is bounded by spherical surfaces, built up of cells. That means that just as a crystal is built from spheres that have been straightened out, that is, from planes, so life is built from cells, that is, from spheres that have been bent together. The difference between the living and the dead lies in the way they are defined. The octahedron is defined by eight triangles. If we imagine the eight sides as spheres, we would get an eight-limbed living thing.

If you curve the three-dimensional structure, the cube, again, you get a four-dimensional structure, the spherical tessaract. But if you curve the whole space, you get something that relates to three-dimensional space in the same way that a sphere relates to a plane.

Just as the cube, as a three-dimensional structure, is bounded by planes, so every crystal is bounded by planes. The essence of a crystal is the assembly of [flat] boundary planes. The essence of the living is the assembly of curved surfaces, of cells. The assembly of something even higher would be a structure whose individual boundaries would be four-dimensional. A three-dimensional structure is bounded by two-dimensional structures. A four-dimensional being, that is, a living being, is bounded by three-dimensional beings, by spheres and cells. A five-dimensional being is itself bounded by four-dimensional beings, by spherical tessaracts. From this you can see that we have to ascend from three-dimensional to four-dimensional, and then to five-dimensional beings.

We only have to ask ourselves: What must occur in a being that is four-dimensional?* A change must occur within the third dimension. In other words: If you hang pictures on the wall here, they are two-dimensional and generally remain static. But if you have pictures in which the second dimension moves and changes, then you must conclude that the cause of this movement can only lie outside the surface of the wall, that the third dimension of space thus indicates the change. If you find changes within the third spatial dimension itself, then you must conclude that a fourth dimension is involved, and this brings us to the beings that undergo a change within their three spatial dimensions.

It is not true that we have fully recognized a plant if we have only recognized it in its three dimensions. A plant is constantly changing, and this change is an essential, a higher characteristic of it. The cube remains; it only changes its shape when you smash it. A plant changes its shape itself, that is, there is something that is the cause of this change and that lies outside the third dimension and is an expression of the fourth dimension. What is that?

You see, if you have this cube and draw it, you would labor in vain if you wanted to draw it differently at different moments; it will always remain the same. If you draw the plant and compare the picture with your model after three weeks, it will have changed. So this analogy is completely accurate. Everything that lives points to something higher, where it has its true essence, and the expression of this higher is time. Time is the symptomatic expression, the appearance of liveliness [understood as the fourth dimension] in the three dimensions of physical space. In other words, all beings for whom time has an inner meaning are images of four-dimensional beings. This cube is still the same after three or six years. The lily bud changes. Because for it, time has a real meaning. Therefore, what we see in the lily is only the three-dimensional image of the four-dimensional lily being. So time is an image, a projection of the fourth dimension, the organic liveliness, into the three spatial dimensions of the physical world.

To understand how a following dimension relates to the preceding one, please imagine the following: a cube has three dimensions; when you visualize the third, you have to remember that it is perpendicular to the second, and the second is perpendicular to the first. The three dimensions are characterized by the fact that they are perpendicular to one another. But we can also imagine how the third dimension arises from the following [fourth dimension]. Imagine that you would change the cube by coloring the boundary surfaces and then changing these colors [in a certain way, as in Hinton's example]. Such a change can indeed be made, and it corresponds exactly to the change that a three-dimensional being undergoes when it passes into the fourth dimension, when it develops through time. If you cut a four-dimensional being at any point, you take away the fourth dimension, you destroy it. If you do that to a plant, you do exactly the same thing as if you were to make a cast of the plant, a plaster cast. You have captured that by destroying the fourth dimension, time. Then you get a three-dimensional object. If for any three-dimensional being the fourth dimension, time, has an essential significance, then it is a living being.

Now we enter the fifth dimension. You can say to yourself that you must again have a boundary that is perpendicular to the fourth dimension. We have seen that the fourth dimension is related to the third dimension in a similar way to the third dimension being related to the second. It is not immediately possible to visualize the fifth dimension in this way. But you can again create a rough idea by using an analogy. How does a dimension come into being in the first place? If you simply draw a line, you will never create another dimension by simply pushing the line in one direction. Only by imagining that you have two opposing directions of force, which then accumulate at a point, only by expressing the accumulation, do you have a new dimension. We must therefore be able to grasp the new dimension as a new line of accumulation [of two currents of force], and imagine the one dimension coming from the right one time and from the left the next, as positive and negative. So I understand a dimension [as a polar [stream of forces] within itself], so that it has a positive and a negative dimension [component], and the neutralization [of these polar force components] is the new dimension.

From there, we want to create an idea of the fifth dimension. We will have to imagine that the fourth dimension, which we have found expressed as time, behaves in a positive and negative way. Now take two beings for whom time has a meaning, and imagine two such beings colliding with each other. Then something must appear as a result, similar to what we have previously called an accumulation of [opposing] forces; and what arises as a result when two four-dimensional beings come into relation with each other is their fifth dimension. This fifth dimension arises as a result, as a consequence of an exchange [a neutralization of polar force effects], in that two living beings, through their mutual interaction, produce something that they do not have outside [in the three ordinary spatial dimensions together], nor do they have in [the fourth dimension,] time, but have completely outside these [previously discussed dimensions or] boundaries. This is what we call compassion [or feeling], by which one being knows another, thus the realization of the [spiritual and mental] inner being of another being. A being could never know anything about another being outside of time [and space] if you did not add a higher, fifth dimension, [i.e. enter the world of] sensation. Of course, here the sensation is only to be understood as a projection, as an expression [of the fifth dimension] in the physical world.

Developing the sixth dimension in the same way would be too difficult, so I will only indicate it. [If we tried to progress in this way, something could be developed as an expression of the sixth dimension that,] when placed in the three-dimensional physical world, is self-conscious.

Man, as a three-dimensional being, is one who shares his imagery with other three-dimensional beings. The plant, in addition, has the fourth dimension. For this reason, you will never find the ultimate essence of the plant within the three dimensions of space, but you would have to ascend from the plant to a fourth spatial dimension [to the astral sphere]. But if you wanted to grasp a being that has feeling, you would have to ascend to the fifth dimension [to the lower Devachan, to the Rupa sphere]; and if you wanted to grasp a being that has self-awareness, a human being, you would have to ascend to the sixth dimension [to the upper Devachan, to the Arupa sphere]. Thus, the human being as he stands before us in the present is indeed a six-dimensional being. That which is called feeling or compassion, or self-awareness, is a projection of the fifth or sixth dimension into ordinary three-dimensional space. Man extends into these spiritual spheres, albeit unconsciously for the most part; only there can he actually be experienced in the sense indicated last. This six-dimensional being can only come to an idea of even the higher worlds if it tries to get rid of the actual characteristics of the lower dimensions.

I can only hint at the reason why man considers the world to be only three-dimensional, namely because he is conditioned in his perception to see only a reflection of something higher in the world. When you look in a mirror, you also see only a reflection of yourself. Thus, the three dimensions of our physical space are indeed reflections, material copies of three higher, causally creative dimensions. Our material world therefore has its polar [spiritual] counter-image in the group of the three next higher dimensions, that is, in those of the fourth, fifth and sixth dimensions. And in a similar sense, the spiritual worlds that lie beyond this group of dimensions, which can only be sensed, are also polar to those of the fourth to sixth dimensions.

If you have water and you let the water freeze, the same substance is present in both cases; but in form they differ quite substantially. You can imagine a similar process for the three higher dimensions of man. If you think of man as a purely spiritual being, then you have to think of him as having only the three higher dimensions – self-awareness, feeling and time – and these three dimensions are reflected in the physical world in its three ordinary dimensions.

The yogi [secret student], if he wants to advance to a knowledge of the higher worlds, must gradually replace the mirror images with reality. For example, when he looks at a plant, he must get used to gradually substituting the higher dimensions for the lower ones. If he looks at a plant and is able to abstract from one spatial dimension in the case of a plant, to abstract from one spatial dimension and instead to imagine a corresponding one of the higher dimensions, in this case time, then he actually gets an idea of what a two-dimensional, moving being is. To make this being more than just an image, to make it correspond to reality, the yogi must do the following. If he disregards the third dimension and adds the fourth, he would only get something imaginary. However, the following mental image can help: when we make a cinematographic representation of a living being, we remove the third dimension from the original three-dimensional processes, but add the [dimension of] time through the sequence of images. If we then add sensation to this [moving] perception, we perform a procedure similar to what I described earlier as the bending of a three-dimensional structure into the fourth dimension. Through this process you then get a four-dimensional entity, but now one that has two of our spatial dimensions, but also two higher ones, namely time and sensation. Such beings do indeed exist, and these beings - and this brings me to a real conclusion to the whole consideration - I would like to tell you about.

Imagine two spatial dimensions, that is, a surface, and this surface endowed with motion. Now imagine a bent as a sensation, a sentient being that then pushes a two-dimensional surface in front of it. Such a being must act differently and be very different from a three-dimensional being in our space. This flat creature that we have constructed in this way is incomplete in one direction, completely open, and offers you a two-dimensional view; you cannot go around it, it comes towards you. This is a luminous creature, and the luminous creature is nothing other than the incompleteness in one direction.

Through such a being, the initiates then get to know other beings, which they describe as divine messengers approaching them in flames of fire. The description of Mount Sinai, where Moses received the Ten Commandments,® means nothing other than that a being could indeed approach him that, to his perception, had these dimensions. It appeared to him like a human being from whom the third spatial dimension had been removed; it appeared in sensation and in time.

These abstract images in the religious documents are not just external symbols, but powerful realities that man can get to know if he is able to appropriate what we have tried to make clear through analogies. The more you devote yourself diligently and energetically to such considerations of analogies, the more you really work on your mind, and the more these [considerations] work in us and trigger higher abilities. [This is roughly the case when dealing with] the analogy of the relationship of the cube to the hexagon and the tessaract to the rhombic dodecahedron. The latter represents a projection of the tessaract into the three-dimensional physical world. If you visualize these figures as living entities, if you allow the cube to grow out of the projection of the die – the hexagon – and likewise allow the tessaract itself to arise from the projection of the tessaract [the rhombic dodecahedron], then you create the possibility and the ability in your lower mental body to grasp what I have just described to you as a structure. And if, in other words, you have not only followed me but have gone through this procedure vividly, as the yogi does in an awakened state of consciousness, then you will notice that something will occur to you in your dreams that in reality is a four-dimensional entity, and then it is not much further to bring it over into the waking consciousness, and you can then see the fourth dimension in every four-dimensional being.

The astral sphere is the fourth dimension. Devachan to rupa is the fifth dimension. Devachan to arupa is the sixth dimension.

These three worlds, the physical, astral and celestial [devachan], comprise six dimensions. The even higher worlds are completely polar to these.

Mineral Plant Animal Human Arupa Self-consciousness Rupa Sensation Self-consciousness Astral plane Life Sensation Self-consciousness Physical form Life Sensation Self-plan consciousness Form Life Sensation Form Life Form

Dear friends,

If we are going to consider the mutual concerns of priest and physician, we should look first at certain phenomena in human life that easily slide over into the pathological field. These phenomena require a physician's understanding, since they reach into profound depths, even into the esoteric realm of religious life. We have to realize that all branches of human knowledge must be liberated from a certain coarse attitude that has come into them in this materialistic epoch. We need only recall how certain phenomena that had been grouped together for some time under the heading “genius and insanity” have recently been given a crass interpretation by Lombroso¹ and his school and also by others. I am not pointing to the research itself—that has its uses—but rather to their way of looking at things, to what they brought out as “criminal anthropology,” from studying the skulls of criminals. The opinions they voiced were not only coarse but extraordinarily commonplace. Obviously the philistines all got together and decided what the normal type of human being is. And it was as near as could possibly be to a philistine! And whatever deviated from this type was pathological, genius on one side, insanity on the other; each in its own way was pathological. Since it is quite obvious to anyone with insight that every pathological characteristic also expresses itself bodily, it is also obvious that symptoms can be found in bodily characteristics pointing in one or the other direction. It is a matter of regarding the symptoms in the proper way. Even an earlobe can under certain conditions clearly reveal some psychological peculiarity, because such psychological peculiarities are connected with the karma that works over from earlier incarnations.

The forces that build the physical organism in the first seven years of human life are the same forces by which we think later. So it is important to consider certain phenomena, not in the customary manner but in a really appropriate way. We will not be regarding them as pathological (although they will lead us into aspects of pathology) but rather will be using them to obtain a view of human life itself.

Let us for a moment review the picture of a human being that Anthroposophy gives us. The human being stands before us in a physical body, which has a long evolution behind it, three preparatory stages before it became an earthly body—as is described in my book An Outline of Esoteric Science.² This earthly body needs to be understood much more than it is by today's anatomy and physiology. For the human physical body as it is today is a true image of the etheric body, which is in its third stage of development, and of the astral body, which is in its second stage, and even to a certain degree of the ego organization that humans first received on earth, which therefore is in its first stage of development. All of this is stamped like the stamp of a seal upon the physical body—which makes the physical body extraordinarily complicated. Only its purely mineral and physical nature can be understood with the methods of knowledge that are brought to it today. What the etheric body impresses upon it is not to be reached at all by those methods. It has to be observed with the eye of a sculptor so that one obtains pictorial images of cosmic forces, images that can then be recognized again in the form of the entire human being and in the forms of the single organs.

The physical human being is also an image of the breathing and blood circulation. But the entire dynamic activity that works and weaves through the blood circulation and breathing system can only be understood if one thinks of it in musical forms. For instance, there is a musical character to the formative forces that were poured into the skeletal system and then became active in a finer capacity in the breathing and circulation. We can perceive in eurythmy how the octave goes out from the shoulder blade and proceeds along the bones of the arm. This bone formation of the arm cannot be understood from a mechanical view of dynamics, but only from musical insight. We find the interval of the prime extending from the shoulder blade to the bone of the upper arm, the humerus, the interval of the second in the humerus, the third from the elbow to the wrist. We find two bones there because there are two thirds in music, a larger and a smaller. And so on. In short, if we want to find the impression of the astral body upon the physical body, upon the breathing and blood circulation, we are obliged to bring a musical understanding to it.

Still more difficult to understand is the ego organization. For this one needs to grasp the meaning of the first verse of the Gospel of St. John: “In the beginning was the Word.” “The Word” is meant there to be understood in a concrete sense, not abstractly, as commentators of the Gospels usually present it. If this is applied concretely to the real human being, it provides an explanation of how the ego organization penetrates the human physical body. You can see that we ought to add much more to our studies if they are to lead to a true understanding of the human being. However, I am convinced that a tremendous amount of material could be eliminated not only from medical courses but from theological courses too. If one would only assemble the really essential material, the number of years medical students, for instance, must spend in their course would not be lengthened but shortened. Naturally it is thought in materialistic fashion today that if there's something new to be included, you must tack another half-year onto the course!

Out of the knowledge that Anthroposophy gives us, we can say that the human being stands before us in physical, etheric and astral bodies, and an ego organization. In waking life these four members of the human organization are in close connection. In sleep the physical body and etheric body are together on one side, and the ego organization and astral body on the other side. With knowledge of this fact we are then able to say that the greatest variety of irregularities can appear in the connection of ego organization and astral body with etheric body and physical body. For instance, we can have: physical body, etheric body, astral body, ego organization. (Plate I, 1) Then, in the waking state, the so-called normal relation prevails among these four members of the human organization.

But it can also happen that the physical body and etheric body are in some kind of normal connection and that the astral body sits within them comparatively normally, but that the ego organization is somehow not properly sitting within the astral body. (Plate I, 2) Then we have an irregularity that in the first place confronts us in the waking condition. Such people are unable to come with their ego organization properly into their astral body; therefore their feeling life is very much disturbed. They can even form quite lively thoughts. For thoughts depend, in the main, upon a normal connection of the astral body with the other bodies. But whether the sense impressions will be grasped appropriately by the thoughts depends upon whether the ego organization is united with the other parts in a normal fashion. If not, the sense impressions become dim. And in the same measure that the sense impressions fade, the thoughts become livelier. Sense impressions can appear almost ghostly, not clear as we normally have them. The soul-life of such people is flowing away; their sense impressions have something misty about them, they seem to be continually vanishing. At the same time their thoughts have a lively quality and tend to become more intense, more colored, almost as if they were sense impressions themselves.

When such people sleep, their ego organization is not properly within the astral body, so that now they have extraordinarily strong experiences, in fine detail, of the external world around them. They have experiences, with their ego and astral body both outside their physical and etheric bodies, of that part of the world in which they live—for instance, the finer details of the plants or an orchard around their house. Not what they see during the day, but the delicate flavor of the apples, and so forth. That is really what they experience. And in addition, pale thoughts that are after-effects in the astral body from their waking life.

You see, it is difficult if you have such a person before you. And you may encounter such people in all variations in the most manifold circumstances of life. You may meet them in your vocation as physician or as priest—or the whole congregation may encounter them. You can find them in endless variety, for instance, in a town. Today the physician who finds such a person in an early stage of life makes the diagnosis: psychopathological impairment. To modern physicians that person is a psychopathological impairment case who is at the borderline between health and illness; whose nervous system, for instance, can be considered to be on a pathological level. Priests, if they are well-schooled (let us say a Benedictine or Jesuit or Barnabite or the like; ordinary parish priests are sometimes not so well-schooled), will know from their esoteric background that the things such a person tells them can, if properly interpreted, give genuine revelations from the spiritual world, just as one can have from a really insane person. But the insane person is not able to interpret them; only someone who comprehends the whole situation can do so. Thus you can encounter such a person if you are a physician, and we will see how to regard this person medically from an anthroposophical point of view. Thus you can also encounter such a person if you are a priest—and even the entire congregation can have such an encounter.

But now perhaps the person develops further; then something quite special appears. The physical and etheric bodies still have their normal connection. But now there begins to be a stronger pull of the ego organization, drawing the astral body to itself, so that the ego organization and astral body are now more closely bound together. And neither of them enters properly into the physical and etheric bodies. (Plate I, 3) Then the following can take place: the person becomes unable to control the physical and etheric bodies properly from the astral body and ego. The person is unable to push the astral body and ego organization properly into the external senses, and therefore, every now and then, becomes “senseless.” Sense impressions in general fade away and the person falls into a kind of dizzy dream state. But then in the most varied way moral impulses can appear with special strength. The person can be confused and also extremely argumentative if the rest of the organism is as just described.

Now physicians find in such a case that physical and biochemical changes have taken place in the sense organs and the nerve substance. They will find, although they may take slight notice of them, great abnormalities in the ductless glands and their hormone secretion, in the adrenal glands, and the glands that are hidden in the neck as small glands within the thyroid gland. In such a case there are changes particularly in the pituitary gland and the pineal gland. These are more generally recognized than are the changes in the nervous system and in the general area of the senses.

And now the priest comes in contact with such a person. The person confesses to experiencing an especially strong feeling of sin, stronger than people normally have. The priest can learn very much from such individuals, and Catholic priests do. They learn what an extreme consciousness of sin can be like, something that is so weakly developed in most human beings. Also in such a person the love of one's neighbor can become tremendously intense, so much so that the person can get into great trouble because of it, which will then be confessed to the priest.

The situation can develop still further. The physical body can remain comparatively isolated because the etheric body—from time to time or even permanently—does not entirely penetrate it, so that now the astral and etheric bodies and the ego organization are closely united with one another and the physical organism is separate from them. (Plate II) To use the current materialistic terms (which we are going to outgrow as the present course of study progresses), such people are in most cases said to be severely mentally retarded individuals. They are unable from their soul-spiritual individuality to control their physical limbs in any direction, not even in the direction of their own will. Such people pull their physical organism along, as it were, after themselves. A person who is in this condition in early childhood, from birth, is also diagnosed as mentally retarded. In the present stage of earth evolution, when all three members—ego organization, astral organization, and etheric body—are separated from the physical, and the lone physical body is dragged along after them, the person cannot perceive, cannot be active, cannot be illumined by the ego organization, astral body, and etheric body. So experiences are dim and the person goes about in a physical body as if it were anesthetized. This is extreme mental retardation, and one has to think how at this stage one can bring the other bodies down into the physical organism. Here it can be a matter of educational measures, but also to a great extent of external therapeutic measures.

But now the priest can be quite amazed at what such a person will confess. Priests may consider themselves very clever, but even thoroughly educated priests—there really are such men in Catholicism; one must not underestimate it—they pay attention if a so-called sick person comes to them and says, “The things you pronounce from the pulpit aren't worth much. They don't add up to anything, they don't reach up to the dwelling place of God, they don't have any worth except external worth. One must really rest in God with one's whole being.” That's the kind of thing such people say. In every other area of their life they behave in such a way that one must consider them to be extremely retarded, but in conversation with their priest they come out with such speeches. They claim to know inner religious life more intimately than someone who speaks of it professionally; they feel contempt for the professional. They call their experience “rest in God.” And you can see that the priest must find ways and means to relate to what such a person—one can say patient, or one can use other terms—to what such a human being is experiencing within.

One has to have a sensitive understanding for the fact that pathological conditions can be found in all spheres of life, for the fact that some people may be quite unable at the present time to find their way in the physical-sense world, quite unable to be the sort of human being that external life now requires all of us to be. We are all necessarily to a certain degree philistines as regards external life. But such people as I am describing are not in condition to travel along our philistine paths; they have to travel other ways. Priests must be able to feel what they can give such a person, how to connect what they can give out of themselves with what that other human being is experiencing. Very often such a person is simply called “one of the queer ones.” This demands an understanding of the subtle transition from illness to spirituality.

Our study can go further. Think what happens when a person goes through this entire sequence in the course of life. At some period the person is in a condition (Plate I, 2) where only the ego organization has loosened itself from the other members of the organism. In a later period the person advances to a condition where neither ego nor astral enter the physical or etheric bodies. Still later, (Plate I, 3) the person enters a condition where the physical body separates from the other bodies. (Plate II) The person only goes through this sequence if the first condition, perhaps in childhood, which is still normal, already shows a tendency to lose the balance of the four members of the organism. If the physician comes upon such a person destined to go through all these four stages—the first very slightly abnormal, the others as I have pictured them—the physician will find there is tremendous instability and something must be done about it. Usually nothing can be done. Sometimes the physician prescribes intensive treatment; it accomplishes nothing. Perhaps later the physician is again in contact with this person and finds that the first unstable condition has advanced to the next, as I described it with the sense impressions becoming vague and the thoughts highly colored. Eventually the physician finds the excessively strong consciousness of sin; naturally a physician does not want to take any notice of that, for now the symptoms are beginning to play over into the soul realm. Usually it is at this time that the person finally gets in touch with a priest, particularly when the fourth stage becomes apparent.

Individuals who go through these stages—it is connected with their karma, their repeated earth lives—have purely out of their deep intuition developed a wonderful terminology for all this. Especially if they have gone through the stages in sequence, with the first stage almost normal, they are able to speak in a wonderful way about what they experience. They say, for instance, when they are still quite young, if the labile condition starts between seventeen and nineteen years: human beings must know themselves. And they demand complete knowledge of themselves. Now with their ego organization separated, they come of their own initiative to an active meditative life. Very often they call this “active prayer,” “active meditation,” and they are grateful when some well-schooled priest gives them instruction about prayer. Then they are entirely absorbed in prayer, and they are experiencing in it what they now begin to describe by a wonderful terminology. They look back at their first stage and call what they perceive “the first dwelling place of God,” because their ego has not entirely penetrated the other members of their organism, so to a certain extent they are seeing themselves from within, not merely from without. This perception from within increases; it becomes, as it were, a larger space: “the first dwelling place of God.”

What next appears, what I have described from another point of view, is richer; it is more inwardly detailed. They see much more from within: “the second dwelling place of God.” When the third stage is reached, the inner vision is extraordinarily beautiful, and such a person says, “I see the third dwelling place of God; it is tremendously magnificent, with spiritual beings moving within it.” This is inner vision, a powerful, glorious vision of a world woven by spirit: “the third dwelling place of God,” or “the House of God.” There are variations in the words used. When they reach the fourth stage, they no longer want advice about active meditation, for usually they have reached the view that everything will be given them through grace and they must wait. They talk about passive prayer, passive meditation, that they must not pray out of their own initiative, for it will come to them if God wants to give it to them. Here the priest must have a fine instinct for recognizing when this stage passes over into the next. For now these people speak of “rest-prayer,” during which they do nothing at all; they let God hold sway in them. That is how they experience “the fourth dwelling place of God.”

Sometimes from the descriptions they give at this stage, from what—if we speak medically—such “patients” say, priests can really learn a tremendous amount of esoteric theology. If they are good interpreters, the theological detail becomes clear to them—if they listen very carefully to what such “patients” tell them, to what they know. Much of what is taught in theology, particularly Catholic pastoral theology, is founded on what various enlightened, trained confessors have heard from certain penitents who have undergone this sequence of development.

At this point ordinary conceptions of health and illness cease to have any meaning. If such a man is hidden away in an office, or if such a woman becomes an housewife who must spend her days in the kitchen or something similar in bourgeois everyday life, these people become really insane, and behave outwardly in such a way that they can only be regarded as insane. If a priest notices at the right moment how things are developing and arranges for them to live in appropriate surroundings, they can develop the four stages in proper order. Through such patients, the enlightened confessor is able to look into the spiritual world in a modern way but similarly to the Greek priests, who learned about the spiritual world from the Pythians, who imparted all kinds of revelations concerning the spiritual world through earthly smoke and vapor.³ What sense would there be today in writing a thesis on the pathological aspect of the Greek Pythians? It could certainly be done and it would even be correct, but it would have no meaning in a higher sense. For as a matter of fact, very much of what flowed in a magnificent way from Greek theology into the entire cultural life of Greece originated in the revelations of the Pythians. As a rule, the Pythians were individuals who had come either to this third stage or even to the fourth stage.

But we can think of a personality in a later epoch who went through these stages under the wise direction of her confessors, so that she could devote herself undisturbed to her inner visions. Something very wonderful developed for her, which indeed also remained to a certain degree pathological. Her life was not just a concern of the physician or of the priest but a concern of the entire Church. The Church pronounced her a saint after her death. This was St. Teresa.⁴ This was approximately her path.

You see, one must examine such things as this if one wants to discover what will give medicine and theology a real insight into human nature. One must be prepared to go far beyond the usual category of ideas, for they lose their value. Otherwise one can no longer differentiate between a saint and a fool, between a madman and a genius, and can no longer distinguish any of the others except a normal dyed-in-the-wool average citizen.

This is a view of the human being that must first be met with understanding; then it can really lead to fundamental esoteric knowledge. But it can also be tremendously enlightening in regard to psychological abnormalities as well as to physical abnormalities and physical illnesses. Certain conditions are necessary for these stages to appear. There has to be a certain consistency of the person's ego so that it does not completely penetrate the organism. Also there must be a certain consistency of the astral body: if it is not fine, as it was in St. Teresa, if it is coarse, the result will be different. With St. Teresa, because of the delicacy of her ego organization and astral body, certain physical organs in the lower body had been formed with the same fragile quality.

But it can happen that the ego organization and astral body are quite coarse and yet they have the same characteristic as above. Such an individual can be comparatively normal and show only the physical correlation: then it is only a physical illness. One could say, on the one hand there can be a St. Teresa constitution with its visions and poetic beauty, and on the other hand its physical counterimage in diseased abdominal organs, which in the course of this second person's life is not reflected in the ego and astral organization.

All these things must be spoken about and examined. For those who hold responsibility as physicians or priests are confronted by these things, and they must be equal to the challenge. Theological activity only begins to be effective if theologians are prepared to cope with such phenomena. And physicians only begin to be healers if they also are prepared to deal with such symptoms.

• 1 . Cesare Lombroso (1836–1909), Italian anthropologist. Wrote Genius and Insanity (1864) and The Criminal: Anthropological, Medical and Legal Aspects (1876).
• 2 . Rudolf Steiner, An Outline of Esoteric Science (Hudson, N.Y.: Anthroposophic Press, 1985).
• 3 . Pythians: priestesses of Apollo who delivered the oracles at Delphi.
• 4 . Teresa of Avila (1515–1582), Carmelite nun. Reformed the Carmelite Order in association with John of the Cross. Canonized by the Catholic Church.

The last two lectures concentrated on artistic feeling and creation. I wished to call attention to the fact that anthroposophical contemplation leads to a particular manner of beholding the world, which must lead, in turn, to an inner vitalization of the arts, present and future. At the end of yesterday's lecture I stressed the fact that, by gaining a direct relation to the spiritual, a person can acquire the forces necessary for the creation, out of his innermost core, of true art. It has always been so. For true art stands beside real knowledge on the one hand, and on the other, genuine religious life. Through knowledge and religion man draws closer to the spiritual element in thought, feeling and will. Indeed, it is his inward experience of knowledge and religion, during an earth life, that brings about a sense of the validity of all that I discussed during the last two lectures. Looking at the physical surroundings akin to his physical body, he comes to realize that physicality is not the whole of his humanness. In all artistic and religious ages he has recognized this truth, saying to himself: Though I stand within earth existence, it contradicts that part of my human nature which was imaged forth from worlds quite different from the one in which I live between birth and death.

Let us consider this feeling I have just described in respect to cognition. Through thinking man strives to solve the riddles of existence. Modern man is very proud of the naturalistic knowledge which, for three or four centuries, now, while marvelous relationships in nature were traced out, has been accumulating. But, precisely in regard to these relationships, present-day natural science must say to itself on reflection, with all intensity: What can be learned through the physical senses leads to a door which locks out world mysteries and cosmic riddles. And we know from anthroposophical contemplation that, to pass this door, to enter the realms where we may perceive what lies behind the outer world, we must overcome certain inner dangers. If a human being is to tread the path leading through this door, he must first attain, in his thoughts, feelings and will, a certain inner steadiness. That is why entering this door is called passing the Guardian of the Threshold. If real knowledge of the spiritual-divine foundation of the world is to be acquired, attention must be called not only to the dangers mentioned, but also to the fact that no person penetrates this door in the state of consciousness brought about between birth and death by merely natural conditions.

Here we should consider the tremendous seriousness of cognition. Also the abyss lying between the purely naturalistic world and the world we must seek if we would enter our true home and discover what bears a relationship to our inmost being. For in the merely naturalistic world we feel ourselves strangers in regard to this inmost being. On entering physical existence at birth, inevitably we carry with us our eternal-divine being; but if its source is to be recognized, we must first become aware of the abyss lying between earth life and the regions of cognition which we must enter in order to know our own being.

An understanding of cognition highlights, on the one hand, the gravity of the search for a true relationship with the spiritual world; on the other, it helps us to recognize that, if earthly existence were immediately satisfactory, if what modern naturalism dreams to be the case were so, namely, that man is merely the highest pinnacle of natural phenomena, there would exist no religious human beings. For in such circumstances man would have to be satisfied with earthly existence.

Religion aims at something entirely different. It presents a reality which reconciles man to earthly existence, or consoles him beyond earthly existence, or perhaps awakens him to the full meaning of earthly existence by making him aware that he is more than anything which earthly existence implies.

Thus the anthroposophical world-conception is capable of giving a strong impetus to cognition as well as to religious experience. In the case of cognition it stresses the fact that one must travel a road of purification before passing the gate to the spiritual world. On the other hand, it stresses the truth that religious life leads far beyond the facts observable by a person with only ordinary earthly consciousness. For Anthroposophy recognizes that the Mystery of Golgotha, the earth-life of Christ Jesus, though placed among historical events comprehensible to the senses, can be comprehended in its fulness only supersensibly.

Fortunately the abyss on the edge of which man lives, the abyss opening out before him in religion and cognition, can be bridged. But not by contemporary religion, nor yet by a cognition, a science, derived wholly from the earth.

It is here that art enters. It forms a bridge across the abyss. That is why art must realize that its task is to carry the spiritual-divine life into the earthly; to fashion the latter in such a way that its forms, colors, words, tones, act as a revelation of the world beyond. Whether art takes on an idealistic or realistic coloring is of no importance. What it needs is a relationship to the truly, not merely thought-out, spiritual. No artist could create in his medium if there were not alive in him impulses springing from the spiritual world. This fact points to the seriousness of art, standing alongside the seriousness of cognition and religious experience. It cannot be denied that our materialistically oriented civilization diverts us, in many ways, from the gravity of art. But any devoted study of true artistic creation reveals it as an earnest of man's struggle to harmonize the spiritual-divine with the physical-earthly.

This became evident at that moment of world-evolution when human beings were faced in all seriousness with the great question of art; became evident in the grand style during the time of Goethe and Schiller. A glance at their struggles will corroborate this statement. Much that is pertinent, here, has already been quoted in past years, in other connections. Today—to provide a basis for discussion—I shall cite only a few instances.

During the eighteenth century there emerged a guiding idea which Goethe and Schiller themselves accepted: namely, the differentiation between romantic and classical art. Espousing classicism, Goethe tried to become its nurturer by familiarizing himself with the secrets of great Greek art. His Italian journey was fulfilment of his longing. In Germany, that northern land, he felt no possibility of reconciling, artistically, the divine-spiritual hovering, before his soul and the physical-sensory standing before his senses. Greek art, so abundant in Italy, and now deeply perceived, taught him the harmonization he lacked when he left Weimar for Italy. The impression he makes in describing his experience is—I must coin a paradoxical expression—at once heroic and touching.

In art Goethe was a classicist in the sense (if we use words which satisfactorily express his own idea) that he directed his gaze primarily toward the external, the sensory-real. But he was too profound a spirit not to feel a discrepancy between the sensory and that which derives from other realms, home of his soul. Sense-evidence should be purified, elevated through shaping, through an appropriate treatment. Thus Goethe the artist distilled from natural forms and human actions an element which, although presented imperfectly in the sensory-physical, could be brought to clarity without infidelity to the physical. In other words, he let the divine-spiritual shine through purified sensory forms. Always it was his earnest endeavor not to take up the spiritual lightly in his writings, not to express the divine-spiritual offhandedly. For he was convinced that romanticism can make only a facile, all-too-easy introduction of the spiritual into the physical; not deal with it comprehensively and effectively.

Never was it his intention to say: The gods live; I resort to symbolism to prove my conviction that the gods live. He did not feel thus. On the contrary, he felt somewhat as follows: I see the stones, I behold the plants, I observe the animals, I perceive the actions of human beings. To me all these creations have fallen away from the divine-spiritual. Nevertheless, though their earthly forms and colors show a desertion from the divine-spiritual, I must, by my treatment, lift them to a level where they can reflect, out of their own natures, that same divine-spiritual. I need not become unfaithful to nature—this Goethe felt—just purify seceded nature by artistic fashioning; then it will express the divine-spiritual. This was Goethe's conception of classicism; of the main impulse of Greek art, of all true art.

Schiller was unable to go along with this viewpoint. Because his gaze was directed idealistically into the spiritual world, he used physical things as indicators only. Thus he was the dayspring of post-Goethean romantic poetry. It is extraordinarily interesting to watch the reversal of method. For romantic poetry, as opposite pole to the classicism striven for by Goethe, despaired, as it were, of elevating the earthly-sensory to the divine; being satisfied to use it only as a more or less successful way of pointing to the divine-spiritual.

Let us look at the classicism of Goethe, composer of these beautiful lines:

Who possesses science and art
Possesses religion as well:
Who possesses the first two not,
O grant him religion.
(“Wer Wissenschaft and Kunst besitzt,
Hat auch Religion;
Wer jene beiden nicht besitzt,
Der habe Religion.”)

Goethe, permeated by a conviction that every artist harbors the religious impulse, Goethe, to whom the trivially religious was repulsive because there lived in him a deep religious impulse, took the greatest pains to purify artistically the sensory-physical-earthly form to a point where it became an image of the divine-spiritual. Let us look at his careful way of working. He took up what was robustly earthly without feeling any necessity of changing it greatly to give it artistic form.

Consider, in this respect, his Goetz von Berlichingen. He treated the biography of this man objectively and with respect while dramatizing it, as demonstrated by the title of the first version: Geschichte Gott friedens von Berlichingen mit der eisernen Hand, dramatisiert (History of Gottfried of Berlichingen of the Iron Hand, Dramatized). In other words, by changing only slightly the purely physical, he led it over into the dramatic; wishing, as artist, to part with the earth as little as possible; presenting it as a manifestation of the spiritual-divine world order.

Take another instance. Let us see how he approached his Iphigenie, his Tasso. He conceived these dramas, shaped their subject matter, poetically. But what happened then? He did not dare to give them their final form. In the situation in which he found himself, he, Goethe, who was born in Frankfurt and studied in Leipzig and Strassburg before going to Weimar, he, the Weimar-Frankfurt Goethe, did riot dare to finish these dramas. He had to go to Italy and walk in the light of Greek art to elevate the sensory-physical-earthly to a level where it could image forth the spiritual. Imagine the battle Goethe went through in order to bridge the abyss between the sensory-physical-earthly and divine-spiritual. It was like an illness when he left Weimar under cover of night, saying nothing to anybody, to flee to an environment in which he could master and elevate and spiritualize, as never in the north, the forms he worked with. His psychology is deeply moving. As I said before, it has about it something that might be called heroic-touching.

Let us go further. It is characteristic of Goethe—the paradox may strike you as peculiar—that he never finished anything. He began Faust in one great fling, but only the philistine Eckermann could induce him, in his old age, to bring this drama to a conclusion, and then it was only just barely possible for the author. For Goethe to bring his Faust to artistic form was a tremendous struggle which required the help of somebody else. Then take Wilhelm Meister. After its inception, he did not wish to finish. It was Schiller who persuaded him to do so. And if we scrutinize the matter, we might say: if only Schiller had not done so. For what Goethe then produced was not on the same level as his first sketch which would have remained a fragment. Take the second part: episodes are assembled. The writing is not all of a piece; it is not a uniform work of art. Now observe how—as in Pandora—Goethe strove to rise to the pinnacle of artistic creation by drawing his figures from the Greek world which he loved so much. Pandora remained a fragment, he could not complete it; the project was too vast for him to round it out. The serious, difficult task of the artist weighed upon his soul, and when he tried to idealize human life, to present it in the glory of the divine-spiritual, he could complete only the first part of the trilogy, the first drama: Die Natuerliche Tochter.

Thus in every possible way Goethe shows his predilection for the classical; always endeavoring, in his works, to purify the earthly physical to the point where it could spread abroad the radiance of the divine-spiritual. He struggled and strove, but the task was such that, apprehended deeply enough, it surpassed human forces, even Goethe's. We must say, therefore, that precisely in such a personality the arts with their grave world-mission appear in their full grandeur and power. What appeared, later, in romanticism is all the more characteristic when considered in the light of Goethe.

Last Thursday was the hundred-and-fiftieth birthday of Ludwig Tieck, who was born on May 31, 1773, and died on April 28, 1853. Tieck—unfortunately little known today—was in a certain respect a loyal pupil of Goethe. He grew out of romanticism, out of what at the University of Jena during the nineties of the eighteenth century was regarded as as the modern Goethe problem. In his youth he had experienced the publication of Werther and of the first part of Faust. At Jena, together with Novalis, Fichte, Schelling and Hegel, he struggled to solve the riddles of the world. In his immediate environment Ludwig Tieck felt the breath of Goethe's striving toward the classical, and in him we can see how spiritual life was still active at the end of the eighteenth, and during the first half of the nineteenth, century. With Schlegel, Tieck introduced Shakespeare into Germany; and as a personality he illustrates how Goethe's tremendous efforts were reflected in certain of his prominent contemporaries. Tieck felt the grandeur and dignity of art as a mighty cultural ideal. He looked about; he did not gather his life experiences in a narrowly circumscribed spot. After sitting at the feet of Fichte, Schelling and Hegel at the University of Jena, he journeyed through Italy and France. Then, after becoming acquainted with the world and philosophy, he strove, in a true Goethean manner, artistically to bridge the abyss between earthly and heavenly existence.

Of course he could not compete with Goethe's power and impetus. But let us look at one of Tieck's works: Franz Sternbald's Wanderungen (Franz Sternbald's Journeys), written in the form of Wilhelm Meister. What are these Sternbald journeys? They are journeys of the human soul into the realm of art. The question pressing heavily upon Sternbald is this: How can I raise sense-reality to the radiance of the spiritual? At the same time Tieck—whose hundred-and-fiftieth birthday we ought to be celebrating—felt the seriousness which streams down upon art from the region of cognition and that of religious life. Great is the light which falls, from there, upon Ludwig Tieck's artistic creations. A novel which he wrote comparatively early in life bears the title William Lovell; and this character is under Tieck's own impression (received while sitting at the feet of Schelling and Fichte in Jena) of the extreme seriousness of the search for knowledge. Imagine the effect of such teachings upon a spirit as receptive as Tieck's. (Differently, though not less magnificently, they influenced Novalis.) In his younger years Tieck had passed through the rationalistic “free spirit” training of Berlin's supreme philistine Nikolai. It was therefore an experience of the very greatest importance when he saw how in Fichte and Schelling the human soul relinquished, as it were, all connection with outer physical reality and, solely through its own power, endeavored to find a path through the door to the spiritual world. In William Lovell Tieck depicts a human being who, entirely out of the forces of his own soul, subjectively, seeks access to the spirit. Unable to find in the physical-sensory the divine for which Goethe constantly strove through his classical art, William Lovell seeks it nevertheless, relying entirely on his own forces, and thereby becoming confused, perplexed in regard to the world and his own personality. Thus William Lovell loses his hold on life through something sublime, that is, through the philosophy of Fichte and Schelling. In a peculiar way the book points out the dangers of cognition, through which, of necessity, men must pass. Tieck shows us how the cognitionally-serious can infuse the artistically-serious.

In his later years Ludwig Tieck created the poetic work: Der Aufruhr in den Cevennen (The Uprising in the Cevennes). What is his subject matter? Demonic powers which approach man, nature spirits which lay hold of him, possess him, drive him into religious fanaticism, and cause him to lose his way through the world. Oh, this Ludwig Tieck certainly felt what it means, on the one hand, to be dependent solely upon one's own personality and, on the other, to fall prey to elementals, gods of the elements. Hence overtones of gripping power in Tieck's works; for example in his Dichterleben (Life of the Poet) in which he describes how Shakespeare, as a thoroughly poetic nature, enters the world, how the world puts obstacles in his path, and how he stumbles into pitfalls. In Dichterleben Tieck discusses a poet's birth and all that earthly life gives him on a purely naturalistic basis. In Tod des Dichters (Death of the Poet) which deals with the last days of the Portuguese poet Camoens, he describes a poet's departure from life, his path to the gate of death. It is deeply moving how Tieck describes, out of the seriousness of the Goethe age, the beginning and end of an artist's life. What was great in Tieck was not his own personality, but rather his reflection of Goethe's spirit. Most characteristic, therefore, is his treatment of those “really practical people” who want to stand solidly on the earth without spiritual impulse in artistic presentation. Oh, there exists no more striking satire on novels about knights and robber barons than Tieck's Blaubart (Bluebeard). And, again, no more striking satire on the mawkishly emotional trying to be artistic than Tieck's Der gestiefelte Kater (Puss-in-Boots). The woeful excess of sentiment which mutters of the divine-spiritual (a sentimentality illustrated by the affected Ifliand and babbling Kotzebue) he sends packing.

Ludwig Tieck reveals how the Goetheanism of the first half of the nineteenth century was mirrored in a receptive personality; how something like a memory of the great ancient periods played into the modern age; periods in which mankind, looking up to the divine-spiritual, strove to create, in the arts, memorials of the divine-spiritual. Such a personality represents the transition from an age still spiritually vital, at least in memory, to an age blinded by a brilliant natural-scientific world-conception and less brilliant life-practice; an age which will never find the spirit without the impetus which comes from direct spiritual perception, which is to say, from imagination, inspiration and intuition, as striven for by Anthroposophy.

Look, from this point of view, at the tremendous seriousness ensouling these writers. Not only Goethe but many others despaired of finding their way into the spiritual world through contemporary cultural life. Goethe did not rest until, in Italy, he had acquired an understanding of the way the Greeks penetrated the secrets of existence through their works of art. I have often quoted Goethe's statement: “It seems to me that, in creating their works of art, the Greeks proceeded according to nature's own laws, which I am now tracing.” Clearly, he believed that in their art the Greeks received from the gods something which enabled them to create higher works of nature, images of divine-spiritual existence. The followers of Goethe, still under his direct influence, felt compelled to return to ancient times, at least to ancient Greece, to attain to the spirit.

Herman Grimm, who in many ways still felt Goethe's living breath (I mentioned this in my last article in Das Goetheanum), said repeatedly that the ancient Romans resembled modern human beings; though they wore the toga, walked like moderns; whereas the ancient Greeks all seemed to have had the blood of the gods flowing through their veins. A beautiful, artistically felt statement! Indeed, it was only after the fifteenth century (I have often mentioned this) that man entered into materialism. It was necessary. We must not berate what the modern age brought. Had things stayed as they were, man would have remained deterministically dependent upon the divine spiritual world. If he was ever to become free, his passage into a purely material civilization was an historical necessity. In the book The Philosophy of Spiritual Activity I have described modern man's attitude in this respect. But the evening glow of the ancient spiritual life was still lighting up the sky in Goethe's time, indeed, right up to the middle of the nineteenth century. Therefore his longing for Italy, his hope of finding there, through an echo from ancient Greece, something unattainable in his own civilization: the spirit. Goethe could not live without having seen Rome and a culture which, however antiquated, still enshrined the spiritual in the sensory-physical.

He was preceded in this mood by Johann Joachim Winckelmann, a kind of personification of that evening-glow of ancient spiritual life. Goethe's appreciation of Winckelmann comes out in his marvelously beautiful book on this man and his century: a glorious presentation of the strivings of a personality longing for the spirit. Through this book one senses what Goethe felt vividly: that Winckelmann went to the south, to Rome, to find in ancient spirituality the spirit he missed in the present and restore it. Winckelmann was intoxicated by his search for spirituality: Goethe could feel that. And his book is superb precisely because he was permeated with that same longing. In Rome both men sensed, at last, something of the breath of ancient spirituality. There Winckelmann traced the mysteries of art to remnants of Greek artistic impulses and absorbed them into his soul; there Goethe repeated the experience. Thus it was in Rome that Goethe rewrote Iphigenie. He had fled with his northern Iphigenie to Rome in order to rewrite it and give it the only form he could consider classical. Here he succeeded. Which cannot be said of the works written after he returned home.

In all this we see Goethe the artist's profoundly serious struggle for spirituality. Only after he had discovered in Raphael's colors and Michelangelo's forms the results of what he considered genuine artistic experience could his own search come to fruition. Thus he represents the evening glow of a spirituality lost and no longer valid for modern man.

Permit me, now, to make a personal remark. There was a certain moment when I felt deeply what Winckelmann said when he traveled south to discover the secrets of art, and how Goethe followed in his footsteps. At the same moment I could not but feel strongly that the time of our surrender to the evening glow had passed; we must now search with all our might for a new unfolding of spiritual life, must give up seeking for what is past. All this I experienced at the destiny-allotted moment when, years ago, I had to deliver some anthroposophical lectures about the evolution of world and man in the very rooms where Winckelmann lived during his Roman sojourn; the very rooms where he conceived his thoughts about Italian and Greek art, and enunciated the comprehensive ideas which filled Goethe with the enthusiasm expressed in his book on Winckelmann. Here in Winckelmann's quarters the conviction permeated me that something new must be stated on the path to spiritual life. A strange connection of destiny.

With this personal remark I conclude today's observations.

In the short lecture before the eurythmy performance this morning, I pointed out how modern man’s relation to the celebration of the festivals has gotten ever deeper into materialism. Of course, in order to see this a much deeper view of materialism must be taken. The most threatening symptom is not that man is infected by materialism but he is infected by the superficiality of our time, and this is far more dangerous.

This superficiality exists not only in relation to the spiritual views of the world, but also in relation to materialism itself. One usually only pays attention to its most superficial phenomena. In this regard I pointed out this afternoon, for example how, in olden times people were still receptive to the moods which could be experienced in the course of the year and which came to be expressed in the festival celebrations. These moods were embodied in the winter solstice festival, the spring festival, the St. John’s festival and the Michael festival—these were embodied in ritual-like celebrations in which these moods were embedded, and they took hold of man as he consciously experienced the course of the year.

Thereby something was given to the soul which today is only given to man’s body. We all still participate in the course of the day. When the sun sends its golden rays announcing the dawn we eat our breakfast. When it is at its highest point and pours out its warmth and light with special love over mankind, we eat lunch, and so on through midday, snack, and supper. In those daily festival events, we accompany the course of the sun through the day by co-experiencing in our souls the fiery trip of the sun around the world. We participate in this fiery ride around the world by overcoming the craving for food with the contentment of feeling satiated. And so the mood for the physical organism exists in a very decided and definite way at different times of the day. We can call breakfast, snack, dinner, snack, supper, the festivals of the day. The human physical organism accompanies what takes place between earth and cosmos.

In a similar way the course of the year was experienced intensively in the soul in olden times through instinctive clairvoyance. Actually, certain things played from one sphere over into the other. You need but remember what has been left as remnants of these festivals: Easter eggs, stuffed geese, etc. The lower bodily region plays into the soul region which ought also to experience the course of the year. Well, the easiest way to stimulate interest in the course of the year in our materialistic time would be by making available—I do not want to say “Easter eggs”,—but “stuffed turkeys.”

But this is not the way it was meant in olden times with regard to festival moods. They were attuned, rather, to soul-hunger and soul satisfaction. The soul of man needed something different at Christmas, Easter, St. John’s, and Michaelmas time. And one can really compare the content of the celebration to a kind of satisfying the hunger of the soul at different seasons.

So as we look at the daily path of the sun, we can say that it is related to what serves the needs of the body; as we look at the yearly course of the sun, we can say that it is related to what serves the needs of the soul.

If festivals are to become alive again, it would have to happen out of a much more conscious condition, out of an awakening of the soul as it is striven for in anthroposophical endeavors. We cannot just base a renewal of the Festivals on old history; we would have to rediscover them through a new knowledge, a new world-conception, out of our own soul-being. But, besides the body and soul, we also differentiate the human spirit.

However, for modern man it is already difficult enough to have a clear picture when someone speaks of the soul. Everything becomes a sort of indefinite fog. Already in the nineteenth century when they began to speak of psychology, they began to speak of a soul-science without a soul. Fritz Mauthner, the great language critic, found that we really do not know anything about the soul, we only experience something indefinite, certain thoughts and feelings, but really nothing of a soul reality. We ought not, therefore, to use in the future the world “soul” but “dis-soul” (Geseel). Mauthner advises, that in the future, when a poet intends to write a real work he ought not to say: “Sing immortal Soul, the sinful man’s redemption,” but rather, “Sing immortal What-cha-macall-it, the sinful men’s redemption”—if in the future it still would make sense to speak of something like that.

Today we can really say that modern man knows nothing more of the connection of his soul with the sun’s yearly course. He became a materialist in this region, also. He sticks to the festivals of the body which follow the daily course of the sun. The festivals are celebrated out of traditional habits but no longer experienced. Yet we have, besides a body, also a soul, and yes, also a spirit.

Let us now take into consideration the historical epochs. Those epochs, which reach far beyond the course of the year, encompassing centuries, are co-experienced by the human spirit, if it experiences them at all. In olden times they were most certainly experienced. He who knows how to enter, carried by the spirit, into the way the course of time was followed in the past knows how it was said: at this or that time some personality appeared out of the heights of the world and revealed the spirit again. And this spirit entered as the sunlight enters the physical. If such an epoch then entered its twilight phase, something new appeared.

Historical epochs are related to the evolution of the human spirit, as the course of the sun through the year is related to the soul evolution. Of course, wherever such metamorphoses, such changes in spirit evolution occur, it must happen through fully conscious cognition. Today, one would like to ignore such metamorphoses completely. One is outwardly touched by the effects, but one does not wish to consider seriously those changes emanating from the spirit which are nevertheless expressed in the outer events.

It would be helpful to pay attention to a certain direction of thinking and feeling appearing in children and young people, which was unknown to earlier generations, and which, when looked at properly in the course of the development of humanity, can really be compared to the course of the year. Therefore it would be good to listen to what the different ages proclaim as a need, to listen to the way in which a new age arises and how human beings demand something different from what might have been demanded in ages gone by. But just for this contemporary man has a very inadequate organ.

When we approach the festival mood in the right way out of a contemporary consciousness, the great relationships of life can again fill our souls. When we, for example, let something like the St. John’s mood really enter our soul, then we try to gain for our soul what will be met by the cosmos.

Certainly, the great world connections have become a matter of indifference for modern mankind. There is no heart for getting to know the great world relations. It is quite evident how the spirit of littleness, narrowness, I would like to say, the spirit of the microscope, the spirit of atomizing appears, which, when mentioned in the way I do, seems paradoxical.

I would like to point to something definite in relation to the St. John’s mood which, however, seems quite far-fetched. What is more obvious (even if one has not developed an organ for the course of the year) than the impression of growing plants, growing trees: when spring comes, things sprout, grow, everything goes from leaf to blossom. All this growing makes the impression as though the cosmos, with its sun forces, calls upon the earth to open itself to the cosmos, and this happens at St. John’s time.

Then begins a retreat of the sprouting, and we approach the time when the earth collects the growing forces into itself, when the earth withdraws from the cosmos. How obvious it is that from the received impressions one gets the picture that the snow-cover belongs to winter, when the being of the plants crawls, so to speak, into the earth; that it belongs to summer for the plants to grow towards the cosmos. What is more natural than to get this idea—although in a deeper sense the opposite is correct—that the plants sleep in winter and wake in summer.

I do not wish to speak now about the correctness of this sleeping and waking. I wish to speak only of the impression one receives, which leads to the thought that summer belongs to growing vegetation, and winter to the withdrawal of growth. In any case, a kind of world-feeling develops in which one is engaged in relating to the warming, bright force of the sun when seeing this force again in the greening, blossoming plant-cover of earth, and immersing into the feeling of being an earthly hermit with regard to the cosmos when the plant cover is replaced with snow in winter. In short, by so feeling, one tears oneself free with one’s consciousness from earth existence. One places oneself in a larger relation to the universe.

Now comes modern research—and what I am saying now is in no way critical, on the contrary—now comes modern research and shrugs its shoulders whenever great cosmic connections are referred to. Why should one feel elevated to divine radiating warming forces of the sun when the trees are shooting, becoming green, when earth covers itself with a cover of plants? Why should one have to sense a cosmic relation on seeing this plant cover? It is disturbing. One cannot bring such sentiments into harmony with a materialistic consciousness. Plant is plant. It seems like stubborness of the plant to blossom only in spring, or to be ready in summer to bear fruit. How does this actually work? One is supposed to be concerned not only with the plant but with the whole world? If one is to feel, to know, one is supposed to be concerned with the whole world, not only with the plant? That doesn’t sit right. Is one not already making an effort to avoid dealing with substances existing in powder or crystal forms, but rather just to deal with atomic structures, atomic cores, with electromagnetic fields, etc.? One tries to deal with something enclosed, not with something that points in so many directions. In the case of the plant is one supposed to admit that a sensing is needed that reaches to the whole cosmos? It is really awful if one cannot narrow one’s view to a singular object! One is used to, when using the microscope, to have everything limited to a narrow view. Everything takes place in the small enclosure. It must be possible to look at a plant by itself, not in connection to the whole cosmos!

And look, at the turn of the nineteenth to the twentieth century the scientists succeeded to an extraordinary degree in this region. It was known, of course, from some plants in hothouses, greenhouses, that the mere summer and winter aspects of the plant could be overcome. But on the whole, not enough could be discovered about the plant needing a certain winter rest. Discussions about tropical plants occurred. The researcher, who did not want to know about plants being connected with the cosmos, maintained that the tropical plant grows throughout the year. The others, more conservative, said: one thinks this because plants have their winter rest at different times, some only for eight days. This being so, makes it imperceptible when a certain species is dormant. Long detailed discussions concerning tropical plants took place. In short, one became aware of a tremendous discomfort concerning the relation of plants to the cosmos.

But the most interesting and grandiose experiments in this direction were made exactly at the turn of the nineteenth to the twentieth century, when one succeeded in driving the stubborness out of the plants in the case of a great number of not only annuals, but also trees, which are much stronger: to drive out the cosmic stubborness from the plant. It was possible to do this in plants known as annuals by creating certain conditions. In the case of most of the trees growing in the temperate zone, conditions could be established which caused them to remain green all year round, to give up their winter sleep. This then provided the basis for certain materialistic explanations. In this way really magnificent accomplishments were achieved.

It was discovered that the cosmic element could be driven out of trees if they were brought into enclosed spaces, given enough nourishing minerals, making it possible that plants in winter-time, when the soil is poor in minerals, can find this nourishment. If enough moisture, warmth, and light is supplied, the trees will grow. However, one tree in Central Europe was defiant: the Blood Beech. It was approached from all sides to give up its independence and subjected to isolation in a prison. It was provided with everything necessary, but remained stubborn, and demanded nevertheless its winter rest. But it was the only one that still resisted.

And now we must record that in the twentieth century, in 1914, the beginning of the war, another great historical event occurred: the immense, mighty accomplishment of the most capable researcher, Klebs, who was able to compel the Blood Beech to give up its independence. He simply was able to bring it into an enclosed space, provide the necessary nutrients, warmth and light, which could be measured, and the Blood Beech submitted to the demands of research.

I am not mentioning this phenomenon in order to criticize it, for who can help but wonder at this most diligent scientific labor. Besides, it would be silly to try to disprove the facts. They exist and are there. It is not a matter of agreeing or disagreeing, but something quite different.

Why should it not be possible if somewhere on neutral ground the necessary condition for hair-growing existed, to grow hair outside the human or animal realms? Why not? One need only bring about the conditions. I know many would rather have hair growing on their heads than in some culture, but we can imagine it to be possible. Then it would no longer be necessary to bring anything that happens on earth together with what happens in the cosmos.

With all due respect to research, one must look deeper. Aside from what I said recently about the being of the elements, I would like to say something more today. One must be clear that, for example, the following is the case: we know that once earth and sun were one body. Of course this is long ago, during the Saturn and Sun periods. Then there was also a short repetition of those periods during the Earth period. But something remains behind which still belongs there. And this we bring forth again today. And we bring it forth from the repetitious condition on earth not only by heating our rooms with coal, but we bring it forth by using electricity. For, what remains from those times after Old Saturn and Old Sun, when the sun and earth were one, that provided the basis for what we have today on earth as electricity. We have in electricity a force which is sun-force, long connected with the earth, a hidden sun-force in the earth.

Why should not the stubborn Blood Beech, when approached forcefully enough, be induced to use not the sun that radiates from the cosmos, but to use the sun force retained within the earth, the Old Sun force, electricity?

Looking in this way we become aware of the necessity of deeper knowledge. As long as man could believe that the sun force comes only from the cosmos, man arrived at the perception of the relationship of the plant world to the cosmos. Today, when from a materialistic point of view, one would like to separate from the cosmos what so easily can be seen as cosmic effect, one must, if one looks at the seeming independence of the plant, have a science which recalls that cosmic relation between earth and sun which once existed, but in a different form. By being narrowed on the one hand by the microscope, we simply need a much wider expansion on the other hand, and especially the details show how much we need an expanded view.

The problem is not a dilettantic anthroposophical opposition to progress in research. But since progress in research necessarily leads through one’s own nature, it can bring us to the often mentioned “night-crawler view” and prevent that wide view of the great cosmic historic connections between earth and sun, which enables us to be conscious not only of the present sun, but also of the Sun of long past conditions. Everywhere we need the polarity, the counter-pole: not opposition to research, but the spiritual counterpole is what is needed. This is the position we need to take. And I would like to say it is also the mood of St. John’s time. When we inscribe clearly into our sentiment that we now have to live in a world-historic St. John’s mood, we carry our gaze into cosmic distances. That is what we need in spiritual cognition. Nothing is gained by mere talking about spirit; what is important is real penetration into the concrete phenomena of the spiritual world. What we bring forth by pointing to Saturn, Sun, Moon and Earth evolutions, etc., has a tremendous supporting force regarding historic cognition.

When our attention is called to such brilliant results of materialistic science as those discovered by Klebs, that even the stubborn Blood Beech can be compelled to grow with electric light, this will lead us, without spiritual science, to the point where we will shatter everything into pieces and have a very narrow view. The Blood Beech will stand before us, growing in electric light, and we will know nothing except what this very narrow picture tells us.

With spiritual science, however, we can say something else: Klebs took the sunlight from the Blood Beech. He then had to give her electric light, which is actually ancient sun light. Our view is not narrow, but greatly enlarged. So, those who do not want to know of the soul experience will say glibly that one day is just like the next. There is breakfast, snack, dinner, snack, supper,—it is even nice when at Christmas time we get a nice cake—but basically every day is a repetition of the previous day. In fact material man sees only the day. But what about cosmic connections? Let us free ourselves of such a world view. Let us become clear that the stubborn Blood Beech no longer needs the sun. If we imprison her and give her enough electricity, she will grow without the sun. No! She will in fact not grow without the sun. But we need to seek the sun in the right way when we do something like that. And we must be clear that it is different when the Blood Beech grows in the sunlight or when ahrimanic sunlight, originating from long-past, is forced upon her. And we recall what has often been mentioned as the two polarities of Lucifer and Ahriman.

With an adequately wide view of these things we will not admire our brilliance at having overcome the stubbornness of the beech, but go much further. We will progress on to the sap of the beech, and investigate its effect on the human organism, investigate both the beech we permitted to be stubborn and the one which we treated with electric light, and we might discover something very special about the healing forces of one as opposed to the other. But we must do this by considering the spiritual!

But of what concern is this to people today? One has an admirable interest in research. One sits in the classroom, is an experimental psychologist, writes down all kinds of words which must be remembered, examines memory, experiments with children, and arrives at most interesting information. Once the interest is awakened, everything is interesting, depending on the subjective point of view. Why should it not be possible that a stamp collection is more interesting than a botanical collection? Since this is so, why not also in other realms? Why should the tortures to which children are subjected when they are experimented with, be not interesting? But the question everywhere is, whether or not there are higher responsibilities, and whether it is really justified to experiment with children at a certain age. The question arises: what is one ruining? And the greater question: what damage is done to the teachers, when instead of asking of them a living, heartfelt relation, one asks of them an experimental interest out of the results of experimental psychology. So everything depends, in such research, on whether or not one has the right relation to the sense world, and also to the supersensible world.

Now certain people who emphasize the necessary objectivity of research will assert that there are some who find it immoral when Klebs takes the stubbornness out of the Blood Beech. This would not occur to me. I wouldn’t dream of it. Everything that is done ought to be done, but one must have a counterweight for it. In the time when one emancipates oneself with regard to the growing beech tree from the cosmos, one must on the other hand, in a civilization which does such things, also have a sense for how the spiritual progress of man takes place. One must have a sense for the epochs of time, like ours. I do not want to limit research, but one must feel the necessity of a counter measure. There must be an open heart for the fact that at certain times spiritual impulses want to reveal themselves. When on the one hand materialism takes over and great achievements result, then those who are interested in such achievements should also be interested in the achievements of research about the spiritual worlds.

This lies in the inner nature of Christianity. A true view of Christianity sees, after the Mystery of Golgotha, the continuing of the Christ being in the earth, in the Christ force, the Christ impulse. And this means that when autumn comes, when everything dries up, when the growing and sprouting in nature ceases, ceases for the senses, then one can see the growing and sprouting of the spirit which accompanies man during the winter time.

But in the same way one must learn to sense how, although justifiable, the view for detail is narrowed in a certain way, the view for the totality for the great whole is narrowed. With regard to Christianity this is the St. John’s mood. We must sense with understanding that the St. John’s festival mood is the starting point for that occurrence which lies in the words: He must increase, I must decrease.

This means that the impressions upon man of everything that is accomplished by empirical research must decline. As the sense details are ever more enhanced, the impression of the spirit must be more and more intensified. And the sun of the spirit must shine more and more into the human heart, the more the impressions of the sense world decline.

The St. John’s mood must be experienced as the entrance into spirit impulses and as exit from the sense impulses. In the St. John’s mood we must learn to sense wherein something weaves and wafts like a soft wind, wafts the spiritually demonic out of the sensible into the spiritual, and from the spiritual into the sensible. And through the St. John’s mood we must learn to form our spirit light so that it does not stick like tar to the solid contour of ideas, but finds itself in weaving, living ideas. We must learn to notice the lighting up of the sensual, the dimming of the sensual, the lighting up of the spiritual in the dimming sensual. We must learn to experience the symbol of the June bug: the lighting up has its meaning as does the dimming of the light.

The lightning bug lights up, dims down, but by dimming down it leaves behind in us the living life and weaving of the spirit in the twilight evening, in the dusk. And when we see in nature everywhere the little waves as in the symbolic lighting up and dimming of the lightning bug, we will find the right St. John’s mood if it is experienced with clear, bright, full consciousness. And this St. John’s mood is necessary, for we must in this way pass through our time if we do not want to fall into the abyss, pass through in such a way that the spirit becomes glowingly alive and that we learn to follow it.

The St. John’s mood:—towards the future of the earth and mankind! No longer the old mood which understands only the growing and sprouting on the outside, which is pleased when it can imprison this growing and sprouting under electric light what otherwise was thriving in the sunlight. Rather we must learn to recognize the lighting up of the spirit so that the electric light becomes less important than it is today, so that the St. John’s gaze becomes sharpened for that old sunlight which will appear when we open ourselves to the great spiritual horizon, not only to the narrow earthly horizon, but the great horizon from Saturn to Vulcan.

If we allow the light of the great horizon to shine in the right way, then all the trivialities of our time will appear in this light, then we will go forward and upward; but if we cannot make this decision we will go backward and downward.

Today everything revolves around human freedom, human will. Everything revolves around the independent decision of either going forward or backward, upward or downward.

To consider just two ideas that are part of the Christian view—sinning against the holy spirit¹²⁰ and the idea of grace—and let them be illuminated for us from their depths, we have to know a little about the basic issues and movements of Christianity. You know from other lectures that behind the usual teaching about Christianity lies an esoteric Christianity. You also know that the gospels themselves give hints of such a Christianity, simply in the words: ‘When the Lord was speaking to the people he would speak in parables, but when he and the disciples were among themselves he would expound those parables to them.’¹²¹ There simply was the teaching given to people who were not yet able to understand so much, so that one could only hint at things, being unable as yet to go deeper with them, and the teaching that was meant for initiates. Paul, the great disseminator of Christianity, taught like this speaking to the people, as we know from his epistles. Apart from the teaching he gave for the people, in an external way, Paul also taught esoterically. External history does not know that Paul founded the esoteric school in Athens that was under the guidance of Dionysius. In this esoteric school of Christianity, intimate pupils were given the occult knowledge you are now getting to know through the science of the spirit.

Scholars do not know much about the teaching Paul's esoteric companions gave to intimate pupils in Athens at that time. People even speak of a false Dionysius, saying that it cannot be proved that anything he taught was ever written down. The individual who taught these things in the 6th century was therefore called pseudo-Dionysius. Only people who do not know how such intimate teachings were handled in those times can say such things. In our day and age everyone rushes things into print. In the old days, the most sacred truth would be preserved from publication. Teachers would first take a look at the individual to whom they would tell it. It was taught person to person, and to people who were truly able to know its value. The teachings of esoteric Christianity were thus also passed from one individual to another, with some written down later, in the 6th century. It was customary for the leader of such a school to bear the name Dionysius, and so the leader also had that name in the 6th century, which was the name of his great predecessor in Athens, who was Paul's friend.

Let us consider the two concepts—sinning against the holy spirit, or really blaspheming against the holy spirit, and the concept of grace—as they were truly taught in Athens.

To get to the original meaning of Christianity we must go far back in the history of human evolution and understand that the coming of Christ Jesus brought something completely new in the evolution of the human mind and spirit. Paul's own initiation shows this most clearly. The situation where someone like Saul had a sudden enlightenment and became completely convinced of the truth of Christianity would not have been possible before the coming of the Christ. We have spoken of the nature of initiation here on earth before the coming of the Christ on previous occasions. Let us do it again, so that we may know what the spirit of truth truly is in Christian terms. To understand what went on in the ancient initiation centres we must briefly call to mind the nature of the human being.

You know about man having seven aspects. The physical body is made of the same materials as the lifeless matter in the physical world. The ether body calls these powers to life, and at every moment in our lives actively counters the decomposition of the physical body. It is only at death that the ether or life body leaves the physical body. A crystal holds its substance together of its own accord; the living body decomposes as soon as it is left to itself. There truly is a fighter against death in him at all times. Death comes when he ceases to fight. The third member is the astral body, the conscious awareness body. The fourth is the I, and through it man is the crowning glory of creation. In all occult teachings the human being was seen to have these four members. In the Pythagorean school every pupil first had to be taught this, and he could only be introduced to the higher wisdom once it had become inner conviction. He thus had to make this vow: ‘I vow by all that has been deeply imprinted in our hearts—the sacred fourfoldness, the spiritually sublime symbol, the source and origin of all creativeness in nature and in spirit.’

Even the most undeveloped human being has these four members. Human beings evolve through different incarnations, becoming more and more perfect because the I works on these three members of human nature. In the astral body it first of all works on everything that advances civilization, all logical, scientific learning that serves to take us beyond the animal level. That is the work of the I in the astral body. In every human being who has developed, whose I has been working on the astral body, that body divides in two—the part that is given and the part which has only been made by the I. This latter part, which grows larger and larger as the human being advances, is called manas or spirit self. In Christian esotericism this part is called the holy spirit, in contrast to the spirit that is the unpurified and unhallowed part of the astral body. This, then, is the fifth principle.

The I can also work into the denser ether body. This also happens in the ordinary way, but unconsciously. It has been said on a number of occasions that distinction must be made between work on the astral body and the ether body. With regard to their rate of progress, the astral body may be said to be like the movement of the minute hand compared to the ether body's hour hand. When a person opens up to the impression of a sublime work of art, this will transform both the life body and the conscious awareness body. Every great impulse in the arts has this effect. The most powerful effect comes from the religious impulses which the founders of religions have given to the world; they give the I its orientation towards the eternal. The clairvoyant eye can see it when the ether body of a human being becomes increasingly more beautiful and pure.

The part of the human ether body made spiritual by the I is called the buddhi or life spirit; it is transformed life body. In Christian esoteric teaching this part, which has been transformed by the I, is called the Christos. The fifth principle of essential human nature is the holy spirit, the sixth principle the Christ, the inner Christos.

Reference has already been made to the fact that occult training has always been available and that people could become initiates and then gain direct insight into the world of the spirit. This results from a higher transformation of the ether or life body. You therefore also need to understand that higher training is not just a matter of taking in concepts and things that are taught. Occult training means to transform the qualities of the life body. Someone who has transformed his temperament has done a great deal more than he would have done by taking in an infinite amount of knowledge.

An even higher transformation comes only with advanced training. Here the individual purifies and cleanses his physical body. What do we know of the human physical body? Dissection in an anatomical institute does not reveal the laws that govern it, the inner control of it. There is, however, a way to look into oneself and understand the movements of nerve strands, of pulse beat and the flow of respiration, so that one can consciously influence them. When someone is also able to transform his physical body in occult training, as it is called, the transformed dense body is called atman, for one begins by regulating the breathing process.¹²² The seventh principle of essential human nature is atman, called the father in Christian esoteric teaching.

This is how one first comes to the holy spirit, which is the transformed astral body, then through the holy spirit to the Christ, which is conscious awareness of the ether body, and through the Christ to the father, conscious awareness of the physical body.

Once you have understood how these seven aspects of human nature are related, you will also understand the nature of initiation in early times, before the Christ, and how it was after Christ Jesus had come to earth. When a person is asleep, only the physical and the ether body lie in the bed, the astral body is outside. When a person dies, he leaves behind his physical body, and the part of the physical body he has already transformed is lifted out—powers, not matter. It is very little indeed which he takes with him, but it is the element which will serve to shape the new physical body when the individual incarnates again. Materialism calls this the ‘permanent atom’.¹²³ First of all the part of the physical body which the individual has transformed departs, the ether body departs, the conscious awareness body departs and the I. After some time the part of the ether on which the individual has not yet been working separates off. The human being then goes into kamaloka, the place of purification. After some time the part of the astral body on which the I has not yet been working also separates off. A time comes when the human being only retains the parts of the three bodies which the I itself has worked through. This goes through the realm of the spirit. It is the core of man's eternal essence, which will grow all the more the I has been working on the bodies.

The holy spirit is the eternal spirit in man. The Christ is the eternal part of the life body, the father the eternal aspect of the physical body. These three go with the human being through all time, being the part of him that is eternal.

Before Christian times, initiation was such that the pupil would first be prepared for everything occult science was able to offer, up to the point where he was familiar with all the concepts and ideas, all the habits and feelings that are needed for living in the higher worlds and be able to have perceptions in them. Then came the ‘resurrection’, as it was called, taking three and a half days and three nights. For this the temple priest used his arts to put the individual artificially into a death-like sleep for three and a half days. Normally the physical and the ether body remain connected in sleep, but the art of the priest who performed the initiation caused the ether body of the initiand to be lifted out of the physical body for this period, leaving only a loose connection between the physical body and the other bodies. It was a deep trance sleep. The initiand's I lived in the higher worlds during this time. The pupil knew his way about there because he had been given knowledge of the higher world. The priest would guide him. To begin with, the priest had to free the ether body of the lethargic physical body so that he might guide the pupil into the worlds of spirit. Human beings would not have been able to rise into those higher worlds in a fully conscious state. They had to be lifted out of that state.

The initiand would experience magnificent, tremendous things there, but he would be entirely in the hands of the priest. Another person had control over him, and that was the price that had to be paid for entering into the higher worlds. You can imagine what he would be afterwards, if you remember that he was able to know his eternal principle on this occasion. He was rid of the part of his finite nature, of his physical body, which was of no use to him when he wanted to move in higher worlds. Such an individual would be a ‘knower’ after this, able to bear witness from personal vision of life's victory over death. Those were the initiates who could bear witness. The ether body had to be lifted out of the physical body to meet the Christos in the human being. Those initiates were able to say: ‘I know from personal experience that there is a part of the human being that is eternal, continuing through all incarnations. I know this; I have had living experience of this eternal core of my self.’ To gain this prize, they had to enter into three days of total dream sleep.

Something else was connected with this. This form of initiation also involved something else. The further back we go, the more are we able to see it. I characterized it before by saying that in very early times they had close marriage compared to our distant marriage. In all nations there were small communities that were interrelated. People would marry within their community, and it was considered immoral to go outside your small community. Marriages were always between blood relations. Close marriage only changed gradually to become distant marriage. Special measures were actually needed for initiations, with a careful selection made on the basis of previous incarnations to get the best possible blood mixture. Out of such a tribe would be born the one who was able to go through high-level initiations. With blood relations it is particularly easy to lift the ether body out of the physical body. It is not at all easy with distant marriages. Whole generations of priests saw to it that the blood was preserved in a quite specific way.

Human life is complicated and does not always follow a straight path. We need to enter more deeply into the riddles of existence. The principle of close marriage was abandoned more and more, with the tribe gradually expanding to be a nation. With the Israelites we can see how the tribal principle was taken up completely and raised to become the community of a nation. The Christ opened up this prospect further, into a distant future: ‘Anyone who does not leave father and mother, wife, children, brother and sister and also his personal life cannot be my disciple.’

Harsh but true, these words indicate the way Christianity was going. Within a national community one would say: ‘That is my brother, born within this nation.’ In the brotherhood of humanity, which encompasses the whole of humanity, we say: ‘You are a human being, therefore you are my brother.’ That is the most profound principle of Christianity. All the narrow-mindedness of the other kind of relationship must be torn apart, with a common bond bringing together one human being with another. This also tore apart the ancient initiation principle which had been based on blood relationship.

The new initiation principle, which was no longer tied up with any physical property, can be seen in the case of Paul himself. He was initiated in the light, not in temple darkness. This could not have happened at an earlier time. If we consider this we can see the tremendous change that came with Christ Jesus. It had been prepared for by Moses, Zarathustra, Buddha and Pythagoras and was brought by Christ Jesus.

We thus see the principle applied for the first time also in Christian initiation schools that the human being was taken into higher worlds not by withdrawing him from the physical body but in full conscious awareness and in his physical body. This was the case in the Christian esoteric schools. Among the ancients, on the other hand, the strict authority of the initiating temple priest had to be accepted by the initiand. It was only possible to rise to those worlds by submitting wholly to the power of such an initiator.

The principle of compulsive authority also came to expression in the general social life. The priests were the rulers. All rules of government, all authority structures came from those who had the power to initiate. This was possible when community was blood-based in both tribe and nation. The ending of the old initiation principle meant the beginning of a completely different authority—independent authority based only on trust. ‘You must believe the one whom you trust’ is the highest Christian idea to which one rises, with each being a brother to the other, and someone in a higher position given recognition as someone one trusts.

‘Watch and pray’ is the Christian principle. The new initiation takes place in the waking state. ‘You will know the truth, and the truth shall set you free’¹²⁴ are profound Christian words. They signify a prospect opening out into the future of Christianity. Christianity is only at the beginning of its evolution.

Consider the intense relationship between the teacher who was the initiator in the old temple sleep and his pupil receiving his final initiation in three and a half days. The relationship was one we cannot even imagine today. The relationship between a hypnotist and his subject gives us a faint idea of the way in which the initiating temple priest would awaken first the holy spirit and then the Christos. The pupil would mirror the holy spirit and the Christos of the teacher; they had merged, a clairvoyant could observe the process. For those three days, teacher and pupil were identified with one another. The teacher's I lived on in all his pupils, deeply fused during those three days. Consider the social pyramid, with the people below, above them the initiates, above them the teachers of the initiates. One spirit flowed down through all levels. Much lives on in people who were initiated in this way, also alien things.

With the principle of Christianity, individual nature gained validity. Hence the principle of Christian initiation that pupils must never fuse with the teacher in this way. They must not become one person in the initiation process. The holy spirit must arise, be awakened, in the I of each individual. This has become the principle of Christian initiation. It is also shown in symbolic form in the miracle of Pentecost in the Acts of the Apostles.¹²⁵ The possibility for initiation was given in that they all began to speak in different tongues. The teacher respects the individual nature of the other; he enters into the pupi's heart but does not take it out of his physical body.

Remember how it is above all important for present-day humanity that the holy spirit and the Christos are developed independently. There you can see that this human individual nature only came to be considered to be independent with this principle of Christianity. It was Christianity which finally and truly freed the human individual, and because of this, Christianity means that our relationship to truth and wisdom must be entirely different now.

In earlier times, the spirit of wisdom ruled because it was centralized. With humanity shattering it became decentralized, but egotism also arose. The more the principle of distant marriage came to apply, the greater had to be the power of the element that would bring human beings, who were now independent, together again. What is this element? Consider the things we learn today in the elementary parts of our science of the spirit and then go back in history, and you will find that this knowledge was possessed only by small groups, finally only the very summit, which then ruled on the principle of compulsive authority. We are approaching a time when wisdom will be more and more among the people. It will be a means of creating the great brotherhood of humanity.

Two individuals investigating the realm of the spirit will never have different opinions about one and the same thing. If they do, one opinion will be wrong. Wisdom is a single whole, and there can be no difference. The more individual people grow, the more must they be given wisdom; this will bring them together. Today we are in a state of transition. The principle of the point of view comes to an end as wisdom progressively develops. The more individual humanity becomes, the wiser must it grow. That is the spirit of wisdom which Christ Jesus promised to his people. The sun of wisdom draws all individual points of view to itself, as the sun does all plants.

The spirit that will make human beings free is the holy spirit. A Christian must never sin against it. Those who do, sin against Christianity itself, against the promised spirit who alone can bring individual human beings together.

In the gospels we read of Christ Jesus driving out demons.¹²⁶ Demons will only exist for as long as man is unfree, so long as he has not taken up this spirit of wisdom. Man is literally loaded with all kinds of spirits that flow in and out of his lower members. We call them apparitions, spectres, ghosts, demons.¹²⁷ To make a rather commonplace comparison—it is like maggots moving in and out of a cheese. When he stood there as the spirit who drives out demons, Christ Jesus showed himself to be the spirit of freedom. You can only drive out demons by pitting one spirit against another, the spirit of freedom against all other spirits.

Now let us briefly think of those earlier communities of tribe and nation. How could those people be brought together, not having become free individuals? Imagine everyone sitting in this room has become free, with the spirit of truth living in all of them. Will we ever be in dispute, ever be in discord? No, for when only the spirit unites us there are no points of view. In earlier times external laws had to prevail to keep people together. Two people who know the spirit of truth will feel drawn to one another of their own accord. And so we have the law at the beginning of human evolution, and in the end, peaceful, harmonious collaboration that comes from inside. In Christian esoteric teaching this is called ‘grace’, the opposite of ‘law’. Nothing but the ability to feel with another individual, being completely at peace in doing so—that is the most profound concept of Christianity.

The astral body filled with the holy spirit is the same for all. The spirit of truth is the same in all. Think of this spirit in an individual in whom the Christos has also been awakened, the principle active in the life body as life spirit. When every human being lets his ether body be filled with this feeling, every heart will have a feeling for the unified spirit, for individuals brought together in common wisdom. And what you then feel inside you is caritas, grace.

It was brought by the one who at the beginning of our era had the whole Christos in himself in the individual, the Christos who was the first to fulfil the whole principle of humanity. Christ Jesus made himself the principle that is to live in every single human being. Through him the spirit has come into the world that is freedom, independence, and peaceful cooperation. ‘Come to life again in Christ; let the spirit of discord die!’ Paul said.¹²⁸ Man may sin against everything that is not in this very spirit. If he were to sin against this spirit of common humanity, if he were to deny it, he would no longer be a Christian.

Man must progress to the point where he has conscious knowledge of the spirit. As he develops more and more, his conscious awareness body is transformed into the holy spirit. Because of this, sinning against the holy spirit is unforgivable.

The transformation of the ether body occurs unconsciously in the uninitiated. For as long as a human being is not initiated, he can only commit the sin that cannot be forgiven in his astral body. The initiate also must not sin against the physical and the ether body. These sins may be forgiven those who are not initiated. This is done with the help of those who guide the human race.

• 120. Matthew 13: 13 & 32; Mark 3: 28 & 29; Luke 12: 10.
• 121. Matthew 13: 10-13, 34-36; Mark 4: 33 & 34.
• 122. The German for breathing is Atmen. Translator
• 123. A theory established by the theosophist Charles Webster Leadbeater. See Annie Besant and C. W. Leadbeater's Occult Chemistry.
• 124. John 8: 32
• 125. Acts 2: 4.
• 126. E.g. Luke 4: 33 & 34.
• 127. See Steiner R. Theosophy of the Rosicrucian (GA 99). 22 May–6 June 1907. Tr. M. Cotterell, D. Osmond. London: Rudolf Steiner Press 1981.
• 128. Paraphrase. See Ephesians 2:4-6; 4:3.

Last time¹ we explored a theme that led us from our physical world to the higher worlds by means of what we call the elemental kingdoms. At that time we had the opportunity to look into the complicated nature of the human being and everything that is connected with it, how multiple threads lead upwards from the human being into the higher worlds. It is advisable to somewhat extend this topic today. This makes it necessary to make a brief comment beforehand.

If we would solely focus on the elemental facts, then we would not progress well in our theosophical contemplations. Many of the members would then have to refer back repeatedly to the same facts. Elemental things do not have to be understood solely in the way one hears about them when first encountering the theosophical world view. They can also be understood in a way that differs to a small extent from what a rational man nowadays would be able to accept. That is to say, a rational modern man would at most acknowledge a small amount of what rises above the physical world. There might be some people who would accept such things. But they say, “There can be no certainty about such things, although they are not completely inane.” However, this last remark will be thrown at what corresponds to “the higher planes” of theosophical illumination. This does not only mean that a higher grade of understanding is required to hear about and understand the higher regions, but all the feelings one can muster, after searching for knowledge for a long time during a life focussed on Theosophy, belong to it. In a way, more might be expected of people who have had Theosophy in their lives for a longer time. Those who are recent participants are asked to keep in mind that today’s topic is somewhat far from what is ordinarily being talked about. But it shouldn’t be too difficult to say to oneself, “Initially some of this will seem to me to be fantasy and dream-like, but after contemplating for longer along those lines, it will become less strange. It could be possible that a number of things only appear to me inane now, but once I have developed feelings about them, they will no longer appear to me to be so.

Afterwards and with objectiveness, we want to approach this topic which, for those who have advanced in their feelings, constitutes a higher chapter of the theosophical world view.

If we, with the open eyes of a clairvoyant, penetrate further and further into the higher worlds, into the astral world, the lower and higher Devachan, of which we have already talked often, we can see entities there who do not embody themselves into our physical world, who do not assume a physical body, but who are still complete entities like human beings here on our plane. If man ascends from the solid foundation of our physical world to the higher worlds, he has to distinguish between two different kinds of beings. One kind sends its revelations down into the physical plane. The other kind reveals itself either not at all on the physical plane, or so that this revelation is hardly comprehensible for ordinary observation.

Let us recall groups of animals that belong together, who are of similar shape and are related to each other. They have a group-soul—a group-Ego in the astral world. If we observe such a group-Ego on the astral plane, we will find that such a being is a self-contained entity, a personality, like the human being is a self-contained personality on the physical plane. The seer will meet the group-souls of animals there, just as he is meeting people here. They are individual, self-contained personalities on the astral plane, and only their revelations are sent down into the physical world. It is just as if I am separated from them by a wall with holes in it, so that fingers can be stuck through it. One could then say, “I see something belonging to a different entity.” This is just as if you are observing a lion, and the soul to which it belongs is as if it is behind a wall, and all lions are like fingers stretched through the wall. We meet these group-Egos as self-contained beings on the astral plane. They can be easily found in the physical world through their revelations, as one can see the organs that are stretched out into it.

But it is not the case with all astral beings that one can well observe what they reveal. If one’s senses are not heightened one would not even suspect the presence of these astral beings. Thus, man meets personalities on the astral plane, some of them he knows, but also some who appear unfamiliar to him, who he doesn’t know well from the physical plane, who, in a certain sense, are new to him. The astral plane is very populated and various entities live there that people would never have dreamed of. It is not proposed that these entities have no effect on the physical plane—on the contrary, they have a tremendous effect on human beings. We can only recognise the complexity of the inter-relationships when we look at all that impacts on these. We encounter beings who partly seem to be extraordinarily gentle, mild beings, who also live very peacefully amongst themselves. But we also meet others, who cannot really be characterised in this fashion, who have all sorts of mean characteristics and especially pose a danger when they are coming near humans.

The peculiar thing with these beings is that all our conceptions about spatial relationships that we have derived from the physical world, are being dismantled. If we do not want to live in a fantasy, we have to gradually immerse ourselves into concepts that are quite different from those that we usually have. What we encounter with these not very pleasant beings is, that they are not really present where we perceive them to be but are somewhere completely different. Their effects are in the astral world, but their home isn’t there.

A rough comparison would be like this; imagine a worker who lives in a suburb and every morning goes to work in the city. There he has his field of work, but he lives outside the city. This is a rough comparison. A better one would be the following, but this is also already quite fantasy-like; imagine the worker lives very far away from Munich, but has elastic arms, so that he can be hours away from his work and still can perform it. You will have to attain quite different spatial imaginations than those that you are familiar with from the physical plane. Any being of astral nature is able to live on another planet, and yet exert influence here on the astral plane. This is because the separation of spatial conditions no longer exists. The effects that it instigates, for example on other world bodies, are transmitted and appear on the Earth. We do not want to examine the spiritual world only with concepts that we have formed in the physical world, but we must force ourselves to form new concepts as well.

Those entities, about which I have said that they belong to the unappealing beings, are lunar beings. There they have their actual home. Clairvoyantly, you could observe the outstretched fingers here in Munich, but to observe the being itself you would have to travel for hours. You will find that such beings manipulate things here on Earth. But if you follow the ‘lines of force’ you will arrive at the Moon. That is where their homeland is. In fact, the Moon is populated in this way. Although these beings do not possess a dense corporeality such as our Earth beings have, they have a physicality, but it is so diluted, that on Earth it expresses itself as astral. They could be compared to dwarfish beings that will not grow taller than a six- to seven-year-old child. These beings have one characteristic that will appear to you as being very strange, but it is contingent upon the conditions of the Moon. However, if all worlds were alike, then there would be no need that so many of them should exist. This characteristic is that they can roar with infinite power. Their yelling instruments are extraordinarily well developed. At first, these beings make themselves known on the earthly astral plane. They are not always and everywhere present but are attracted by certain circumstances of our lives. The deeds of such beings can be found at certain locations, especially where mediums, somnambulists are, and where very specific things are present. There they penetrate with their effects and deeds and express themselves to the human being in a very unpleasant way. They can also be found where lower passions are unfolding.

On the other hand, the good-natured beings of the astral plane can be found where particularly humanitarian passions run free. In any charitable organisation, where real charity lives in the souls, there is stimulated that which draws such beings into the circle of humanity. In this way man really attracts certain beings by way of his deeds, and due to the characteristics that radiate out from him. Thus, he creates a connection to far away celestial bodies, that comes about through the manifestation of the deeds of the beings from other worlds and human souls.

The beings about whom I have talked last, which are gentle and mild, also have their home on a different planet, namely on Mars. From there they exert their influence onto the Earth. These beings work thus, so to speak, by striding across the vastness of space with their deeds. All real effects, except physical ones, from one planet to another, are based on the relationships between the inhabitants of those world bodies. So you can see that we will find very odd comrades when we are rising up in to the higher worlds. It doesn’t help to say, “Spiritual worlds exist ...” and so on, instead man must learn to know those beings.

If we now ascend to even higher worlds with clairvoyant ability, we will reach the lower Devachan plane, the lower spiritual world. This too penetrates our physical and astral world. There we will find the group-Egos of the plants. You already know that the plants that cover the Earth, are combined in large groups, that correspond to one group-Ego. These group-Egos can only be found on the Devachan plane, but they are at first located in the middle of the Earth, where all of the plant group-Egos have their centre. If you imagine in this way the whole Earth, where the different plant group-Egos permeate each other, you will see it as one vast organism. Like the human organism the sum of the plant group-Egos experiences joy and sadness, pleasure and pain. We can say exactly how pleasure and pain are present in this Earth-organism. We know that picking plants creates pleasure, yes sensuality, a feeling of well-being, of comfort—a comfort that can be compared to what a cow feels when the calf is suckling the milk. On the other hand, ripping out roots hurts the Earth-organism, causes it discomfort. You can see now, how one can tell in detail, how the beings in the Devachan world feel. Whatever we are doing here on Earth, these are not sober facts, but whenever we are doing this or that, we are causing pleasure or pain, joy or suffering, to some being. When the reaper cuts through the stalks, a whiff of pleasure drifts across the fields that the plant-soul feels. In this way, one who has a feel for these things walks across the Earth and learns to empathise with the spiritual beings, who live in the higher worlds, and who once again only send their organs into the physical world.

But once one reaches the Devachan regions, one will encounter other beings, who do not so openly affect the physical world, but who express themselves much more covertly. Once again one has to differentiate between two kinds of beings. On one side there are extraordinarily gentle, mild, harmony-emanating beings, and on the other one there are predatory-like beings, who are constantly fighting with each other. These too have their homeland on a different planet and only express their effects on the Devachan plane. They are rooted on Venus—they can be found there as inhabitants of this planet if one visits it with spiritual sight. Thus, one can make new acquaintances in each world, if one begins on the physical plane with what one perceives as dense matter, and then rises up to the origin of those beings. If you start from whole groups of plants, and groups of animals, you will arrive at the plant- and animal-souls—but then you will also be able to find other beings who do not express themselves in a dense sensory way on the physical plane.

Instead of starting with plants or animals, one could also begin with minerals or stones, and there one finds the beings in the higher Devachan. They also experience pleasure and pain, joy and suffering. If the clairvoyant observes a quarry, where workers crumble and chip away at the stones, then he can see how the mineral-soul experiences something. One must not come to conclusions by applying analogies and allegories. Smashing with hammers doesn’t cause hurt. A whiff of well-being emanates whilst the stones are smashed up. A feeling of pain exists, if you want to reassemble the separated rock masses to stones again. It will inflict pain if you want to crystallise a new whole from the scattered masses. One can learn to empathise with and share in the experience of the mineral kingdom together with the Ego of the minerals.

Once again, we learn to know entities, that in the physical world do not express themselves in such a rough and gross way. Again, we want to observe two different ‘species’ that appear to be the most noticeable ones. They are the ones who have a strange spiritual constitution. They are difficult to describe, but you will get an idea of them if you imagine an extraordinarily talented being who, to make an invention, wouldn’t have to think a lot but would simply through its perceptions be prompted to redesign an object in some ingenious way. These are beings who live, in a certain way, in percipience, without thinking as such playing a major role for them. They are very odd beings of extraordinary ingenuity, which is entirely based on perception, not on thinking. Opposite them are other beings, who are as unlikeable, as the former are likeable. These other beings can be characterised as also living in the world of percipience, also do not think a lot, but the especially seek out perceptions that are appalling and abhorrent for us humans. They derive enjoyment from rummaging around in such perceptions. These entities have their home on Saturn, just as the others, previously mentioned ones, are at home on Moon, Mars and Venus.

Here now we have a perspective of the higher beings. We could ask, what do we have to do with all those beings? It could seem like idle curiosity to concern ourselves with them. But they concern us a great deal. Because although in the physical world they do not announce themselves in an obvious way, they are expressing themselves through their work, in a way that is extremely important for man. These beings guide us as if automatically to one of their influences that is quite normal for us human beings. In a way what has been said about somnambulists etc., is an exception. However, these beings have also very normal effects on humans, on some more than on others. What type of effects they have, steps before our soul when we look, in a particular way, at a person’s constitution, on the juices streaming through him. Different kinds of juices are streaming through the human being.

Let us first look at the nutritive juice—the “chyle”. Food will be absorbed out of a variety of ingredients, gets digested, passes through the intestines and is forced through the intestinal walls by the organs located there, to then be used appropriately for the reconstruction of the body. This is one current permeating the human being. It has its source in the nutritional intake. Another type of juice is the lymph, a liquid that runs through those vessels that partly run together with the blood vessels collecting in the abdomen, but that also streams through the whole organism in a particular way. The lymphatic vessels have a characteristic at which we will look in detail another time, namely that all those lymphatic vessels that run from the left side of the trunk to the head, join together and pour into the left collarbone cavity. Only the streams coming from the right part of the body are separated from them. There is an underlying occult significance to this.

A third juice is the blood, that in turn streams through the human organism in the most diverse way. Someone who only looks at the human being with materialistic senses will see in these substances, blood and so on, bodies that can be chemically analysed and that consist of various chemical parts. But whoever looks with seeing eyes at the issue, knows that spirit is everywhere, and that all matter is based on spirit. Whatever you might see—gold that streams through the Earth in veins; mercury that settles itself in drops—is an expression of something spiritual. And so, one who looks at the three juices with spiritual eyes, knows that little can be said by examining the chemistry, and so on, of those juices. Spiritual entities stream through the organism with those juices. With the blood spiritual entities stream through the human body, likewise with lymph and chyle. Only someone who recognises these as an expression of spiritual entities, truly knows these juices. From all sides, from above and below, and so on, spirits that exist in the world and in the environment stream through us—only someone who knows this is able to correctly place the human being on this Earth organism, in this earthly setting.

Only one of the three juices mentioned is a more or less independent expression of the human I/self. This is the blood. The blood is the physical expression of the I, so that one can say; with the blood pulsating through the body, the human I streams through the body. But only to a certain extent, and this varies from one human to the other, is the human being master of his organism in relation to his blood.

This is not so with the lymph. Our own I does not live in the lymph, but other beings do, astral beings, who have their home on Moon and Mars. Whilst the lymph is being composed and decomposes, those beings penetrate into the human being, and when the lymph flows through him, the lines of force, the deeds of these beings, flow through him. Just imagine that the I has a purifying influence on the astral body. To the same extent to which the human being becomes master of the astral body, he also becomes master over the spirits or their effects, that flow with the lymph through the body. Thus, by reformation, by purification of his astral body, man increasingly restricts the arbitrariness of these beings. You see, what you are spiritually doing by ensuring that the intellectuality is developed, and that the ethic becomes purer and nobler, and the aesthetic feelings become purified—this changes the effects that emanate from those above-mentioned beings of the astral plane. They are losing the terrain within you. The higher development consists in man becoming progressively an expression of his own being.

Similarly to how astral beings pervade us and stream through us with the lymph, Venus beings penetrate the nutritional juices. These are not controlled by lower entities, but by higher beings. A higher power is necessary to make even the composition of the chyle an expression of one’s own personality. If you remember that these beings are the comrades of the plant-souls, the plant-Egos, then you will see that these beings essentially have their point of attack in the kind of food people are eating. Thus, people differ in regard to races and nations in the various areas of the globe, for the reason that they eat different kinds of food. And if the human being gradually learns to emancipate himself from the arbitrariness of nutrition, when he chooses the food based on the principles of spiritual knowledge, then he slowly gains control over the nutritional juice and thus emancipates himself from these beings that influence him from the outside. Therefore, so much importance is attached to the food products that affect the human being in various ways. What you are eating contains the power of certain beings, and by gaining influence over them, one will become the master of his own organism. Indeed, one expels spirits by whom one was possessed before, by consciously choosing what one eats.

In fact, the human being is in a certain way only master over his blood. But he could also reign over other juices. Try to recognise how man through this or other food attracts these beings, bad entities, then you will understand the importance of this for education, medicine and other sciences. To make progress it does not suffice to merely say, “The human being needs to perfect himself.” One also has to go into the details of how this perfection can be achieved.

Beings from Saturn are influencing another area of our existence. Because they live entirely within the outer perception, they have an influence on our outer perception. It is not irrelevant if a person focusses passionately with his eyes and senses onto something disgusting, something lowly, or if he, with a certain attraction, focusses his eyes on the beautiful and noble in this world. Depending on this, either good or evil Saturn beings win influence over this person.

As it is the case with the nutritional juice and the lymph, likewise beings sneak into him with the passions with which a human being soaks up sensory impressions. It is never without side-effects when you direct your gaze to sensory impressions. You are taking in deeds of spiritual beings with every glance. If you look at a beautiful, noble picture, then not only that which is visible streams into you, but also spiritual beings enter together with what you see. If you listen to sensual music, the spiritual power of saturnine beings also streams into you. This gives you a measure of how complicated life is, as soon as you are penetrating into the spiritual foundations.

Especially strong is the influence of those sense impressions that we call smell. With smells people absorb a vast number of effects of spiritual entities. You can consciously affect a human being by using odours to convey the workings of abominable beings. Many a perfume would not be used if one would be aware of the effect it has on one’s fellow human beings.

In the intrigues of some princely houses² not only words have played a part, but there have been times when personalities understood it well to beguile their fellow human beings through perfume and aromatic effects.

The most important things in life elude the senses, and man lives unconsciously, without suspecting the influence of spiritual beings to whom he is exposed at all times.

• 1. Refer to the lecture dated 4 December 1907—The Elemental Kingdoms of Nature
• 2. Presented in more detail in GA102-01, The influence of Spiritual Beings Upon Man. It concerns Draga Maschin, Queen of Serbia, who was killed together with her husband, Alexander I, in 1903.

In continuation of yesterday's sketch on the planetary evolution, let us now add some further explanations. We have already explained that our earth once passed through a Saturn, a Sun and a Moon condition. Let me now describe to you these successive states of existence, as they are usually described in occultism. When speaking of the soul's development along the path of knowledge, we shall be able to understand many things which can now only be advanced hypothetically.

If we consider the Saturn state of existence, that condition of our earth lying millions and millions of years before the present time, we find that it presented an aspect greatly differing from the one which is taken for granted through our present physical conditions. Above all, we should bear in mind that man, the most perfect being we know, has passed through the longest course of development. You will therefore hear the description of a course of development which greatly deviates from the Haeckel-Darwin theory of evolution, but the advantages of this purely materialistic theory may be gathered from my book, “Haeckel, the Riddles of the World and Theosophy”.

The first thing to be grasped is that the most perfect beings are those who passed through the longest course of development, and the most perfect being of all is man, especially the physical body of man. All other beings in our environment have not attained to the perfection of man's physical body, which has taken longer than all others for its development. If we look back through spiritual vision, we therefore find that the first foundation of man's physical body was laid upon Saturn. The whole universe, with all the beings and objects which it contained, influenced the first state of the earth's existence. The present human beings on our planet still possess all the organs which were formed upon Saturn and they are the most perfect parts of man's physical body, namely, the sense-organs. These apparatuses can be grasped from a purely physical aspect and their first foundation was then laid. Of course, you must not think that the eye existed on Saturn in the same form in which it exists to-day. But the first foundation of the eye, the ear, of every sense-organ and of all the other purely physical apparatuses of the human being appeared upon Saturn. The only activities existing upon Saturn which may still be found to-day, are those which pertain to the mineral kingdom. (Crystallizations, etc.)

Upon Saturn, the human being existed in the form which was the first foundation of his physical body; everything, else, the blood, the tissues, etc. did not then exist. Physical apparatuses constituted the first basis of man's physical body. Even as the emerald, the mica, etc, arise through physical laws and develop in the form of cubes, hexaeders, etc, so at that time forms developed which resembled apparatuses and which existed upon Saturn in the same way in which crystals now exist upon the earth. The activity of Saturn's surface essentially consisted in a kind of reflection which went out into the universal space. The Beings in Saturn's environment who were scattered in the universal spaces sent down their influences. Something which we may call the “cosmic aroma” was also then strongly developed. Only a few phenomena of the present day may give you a feeling for what took place upon Saturn: for example, when you hear an echo in Nature, the sound of this echo can convey to you something which went streaming out of Saturn as the result of the impressions which it received. These conglomerations of forces resembling apparatuses which threw back pictures in the universal space, formed the first foundation of that which developed later on as the eye. In a similar way we might follow the development of everything else. What you now have within your body, was once upon Saturn a physical kingdom, which sent out into the world's spaces the reflection of the whole cosmos in a manifold manner.

Myths and legends preserved this knowledge far more clearly than one generally supposes. The Greek myth of Chronos and Rhea, proceeding from the Eleusinian Mysteries preserved, for example such a truth; it contains however, a great displacement of facts due to the way in which the Greeks viewed the great cosmic connections. This myth tells us that Chronos sent down his rays and that these rays then returned to him in many forms: this explains the picture of Chronos devouring his children.

Now you must not think that the Saturn mass was as firm and solid as the physical bodies of to-day; even water and air do not give you an idea of Saturn's fundamental substance. When speaking of bodies in occultism, we speak of solid, liquid and gaseous bodies. And if we speak of the elements in the old manner, they correspond to that which modern chemistry designates as the “aggregate conditions” of matter, for you must not think that the men of olden times, when speaking of the “elements” meant the same thing as we do. Then there is a higher “aggregate state”, designated in ancient occultism as “fire”; a better meaning is however conveyed by calling it “heat”. Even physics will be obliged to recognise that what is designated as heat, may be compared with a kind of fourth aggregate state, with another kind of substance differing from air and water. The Saturn mass was not even condensed to the state of air it consisted of purified heat, and its activity resembled that of the heat your blood, for it was connected with inner life-processes. The physical processes upon Saturn were real life-processes. Saturn consisted of heat-substance, of an immensely fine volume which may be designated as neutral, if compared with our present substances.

If we wish to study the Beings who inhabited Saturn, we must realise that the Beings whom we now see moving about upon the earth, then possessed only the first beginning of a physical body; they were embodied in heat-substance, and their activity consisted in a current of heat which moved about. These currents constituted the deeds of the Beings who filled Saturn with life. Even as to-day you are able to make a table, so these Saturn-beings did their work by producing currents of heat. Nothing else could be observed of these Beings. A greeting exchanged upon Saturn was as if two currents of heat moved to and fro, exchanging their forces.

The Beings who passed through the human stage upon Saturn did not possess a physical body as their lowest member, for they did not descend into matter so deeply as to require a physical body. Their lowest member was the Ego, even as to-day our lowest member is the physical body; then came their Sprit-Self or Manas, their Life-Spirit or Buddhi, then Spirit-Man or Atma. In addition they developed an eighth, ninth and tenth members, which must be included.

Theosophical literature calls these members which the human being has not yet developed, the “Three Logoi”; in Christianity they are called the Holy Spirit, the Son or the Word, and the Father. We may therefore say: Even as the human beings now consists of physical body, etheric body, astral body and Ego, Spirit-Self, Life-Spirit and Spirit-Man, so these Beings living upon Saturn, who in regard to their connection with the earth may be compared with the present human beings, consisted of Ego, Spirit-Self, Life-Spirit, Spirit-Man; of the Holy Ghost, the Son or Word, and the Father. The theosophical terminology designates them as “asuras”. They are the Beings who from the very beginning implanted into the physical foundation of man's body the feeling of independence, of Ego-consciousness, and of Ego-feeling. You could not use your eye in the service of the Ego had your eye's foundation not been prepared at that time, so that now you are enabled to place your eye at the service of the Ego. These members were therefore prepared by the Spirits of the Ego, also
named the Spirits of Egoism. They gave us the wisest thing of all, when developed in the right way. But everything of the highest nature becomes perverted into its opposite if it is not developed in the right way, because then it exercises the most harmful and destructive influence. Man could never reach that high stage which we designate as human dignity, had not these Spirits of Egoism implanted in him the Ego-feeling. There have always been Beings who followed an evil Course, and consequently we must say: The Beings who implanted the Ego into man and who are now upon a stage of development greatly surpassing the human one, those Beings to whom we may look up as the highest of all, gave their Ego as an offering of self-renunciation and sacrifice; but the others followed the development of their Ego in a selfish manner.

In striving after freedom and human dignity we bear within us the influences of the Spirits of the Ego who followed the good path, and we bear within us the seed of evil, because the influence of the Beings who fell away continued to be active. This contrast has always been felt. Christianity itself makes a distinction between God the Father, whom it considers as the most highly developed Spirit of Saturn, and his opponent, the Spirit of all the evil Egos and of everything which is radically immoral, the Spirit who fell away upon the ancient Saturn. These are the two representatives of Saturn.

Even as after death we encounter other forms of existence, so a cosmic body, such as Saturn, passes through a kind of intermediate state, a kind of sleep-condition, before it enters into a new condition; it passes through a “pralaya” in contrast to a “manvantara”, so that we have a kind of resting, passive condition of the planet, between the Saturn and the Sun state of existence. The whole planet then emerges in a new form from its sleeping state, which is, however, a spiritual one.

Saturn thus emerged as the Sun, and a considerable transformation had taken place. Upon the Sun a great number of the germs which had already developed upon Saturn and which are still developing within us to-day, were permeated by an etheric body. During such a planetary transition something evolves which may be compared with the fruit of a plant which we lay in the earth; it decays, but it forms the foundation of a new plant Thus everything which developed upon Saturn arose again upon the Sun with a new foundation and it became permeated with an etheric body.

There were also other beings who had remained behind upon the mineral-physical stage, and they can be compared with the present mineral kingdom. The Sun absorbed them as a kind of subordinate kingdom of Nature, but at the same time another kingdom was raised to the stage of plant-man.

You obtain a right conception of the Sun-atmosphere if you imagine a thick, chemical gas, no longer representing a merely reflecting body, but one which absorbed everything which, came raying towards it, and after having transformed it, reverberated it in the same way in which plants now reverberate colours. The plant forms its green colour and other substances and returns them to the cosmic spaces. That which lived upon the ancient Sun cannot be compared with an echo, nor with a reflected image, as in the case of Saturn, in regard to the beings embodied upon the Sun, we come across a phenomena which can only be compared with a kind of Fata Morgana, with atmospheric phenomena resembling coloured pictures. Such phenomena which can only be perceived to-day in certain regions of our globe, can give you an idea of how these plant-bodies could be perceived. You must imagine that your bodies revealed certain Fata Morgana-like processes, through which your present bodies could pass as if through air. You were then as transparent as a Fata Morgana—but this phenomenon did not only consist of light, but also of tones and smells whirring through the gas- sphere of the Sun.

Whereas the beings living upon the Sun could shine like the fixed stars of to-day, the ancient Saturn kingdom of the beings who had remained behind, could be observed like a dark mass, like dark forms against the light, like obtuse. caverns in the body of the Sun, which disturbed its harmony. Particularly in regard to the “cosmic aroma” these retarded beings mixed into it sensations which provoked all kinds of evil smells. Myths have retained a recollection of this, for they relate that the Devil leaves behind an evil smell. As it progressed, the Sun really left behind a dark part, and the sun-spots which are visible now, are the remnants of the ancient Saturn kingdom which once existed upon the Sun. Hypothetically these spots should be explained exactly as we explain them now; for all these explanations are valid.

In a short sketch you thus have the earth's sun-existence painted, as it were, from its material aspect. Let us now see who were the Beings who attained the human stage upon the Sun. They would have to be described as follows: Their lowest body is the astral body, then comes the Ego, the Spirit-Self, the Life-Spirit, the Spirit-Man or Atma, then the Holy Ghost in the Christian meaning, and finally the Son or the Word. They did not have the Father, for this member was only developed during the Saturn era. These Saturn Spirits meanwhile rose to a still higher stage, and now they stand far above the human being.

The Leader of the Sun Spirits, in so far as He exercised the highest, influence upon the earth, the representative of the Spirits whose highest member was the Son or the Word, is the Christ, in the esoteric meaning of Christianity. He is the real regent of the earth, in so far as the earth is based upon the Sun state of existence. Upon the Sun, Christ would not yet have been called by that name. The old form of Christianity always taught this truth, and the difference between genuine Christianity and, the exoteric form of Christianity, which is in so many cases based upon misunderstandings, is that the older form of Christianity exerted all its thinking power and applied every conception in order to understand that high Being Who took on human shape in Jesus of Nazareth. The ancient form of Christianity wished to gain a conception of what lay at the foundation of this mystery, and no wisdom was too high for it, or too complicated: It explained the Being of Christ within Jesus of Nazareth in accordance with this truth. Many a passage in the Gospel of St. John can only be understood if you grasp it from this aspect. It suffices to draw attention to one point: If you take the words, “I am the Light of the World” literally, these imply that the Christ is the great Sun Hero, and that the Light which belongs to the Sun constitutes His being. We designate the whole hosts of Spirits whose Leader is the Christ as the “Fire Spirits” and we say: The Asuras or the Ego Spirits reached the human stage during the Saturn era. During the Sun existence the Fire Spirits or the Logoi, whose highest representative is named the Logos or the Word, reached this stage. For this very reason, Christ is named the “Word” that existed in “the beginning”, and the “beginning” designates in the Bible a definite point of departure in the cosmic evolution.

Again we have an intermediate condition, a kind of sleeping condition for the whole cosmic body, and then it begins to shine forth again as the ancient Moon.

You must imagine that in the beginning the present Earth and the present Moon formed one body with the Sun. Only when the Sun began to shine forth again, one part of the Beings separated from it with their own environment, so that two celestial bodies arose. One of these bodies, the Sun, begins to develop into a fixed star, and the body which separates from it begins to circle around it. The ancient Sun thus divided itself into two parts; the more highly developed substance remained behind upon the Sun, and the less perfect substance was eliminated. Consequently, that which once pursued the same course, because there was only one body, now followed two separate course: the Sun path and the Moon path. The Sun path was the one which developed upon the Sun-body, whereas the Moon developed its own world. You could reconstruct the ancient Moon by mixing together the present earth and the present Moon; this would enable you to form a conception of the way in which the ancient Moon was constituted. Both physically and spiritually the present Moon is far below the Earth in regard to its quality, and the Earth separated from the Moon just because it needed better conditions of life for Beings who lived upon it. The Earth developed beyond the stage it had reached during the Moon existence; but its best part remained behind upon the Sun.

What was the aspect of things upon the ancient Moon? The Beings who had passed through a preparatory stage upon Saturn by developing the physical foundation of the sense-organs, transformed these organs upon the Sun by permeating them with a etheric body; the sense organs thus became centralised, and the first basis of the organs of growth reaching as far as the glands could unfold upon the ancient Sun under the influence of the etheric body; this was a final product of the Sun existence.

Upon the Moon, the astral body was added in a similar manner. Everything astral first existed in the surroundings; the Fire Spirits had an astral body as their lowest member. The Beings upon the Sun resembled plants; for instance, they could not move from their fixed places. Although the whole body of the Sun was gaseous, you must imagine air-strata of greater density which were the bodies of these human plants. But now the astral body of man was added; this gave rise to the first foundation of a nervous system. The kingdom which had reached the plant stage of development upon the Sun, passed over to the animal stage, to a stage resembling that of animals. The physical ancestors of man upon the Moon thus possessed three bodies: the physical body, the etheric body and the astral body, yet they greatly surpassed the most highly developed apes of our planet; they were human animals which no biology can describe, an intermediate kingdom between man and animal. Our present vegetable, animal and mineral kingdoms only developed later, but even as there were human animals; so we must admit the existence of an intermediate kingdom between plant and animal; plants with a kind of sentient capacity, plants which literally squeaked if one touched them. These plant-animals could never have grown upon a mineral soil, such as the present soil of the Earth; in fact, this mineral soil did not exist upon the Moon. Its mass did not consist of the present rocky substances, not even of loose soil. Comparatively speaking, the Moon's foundation consisted of a mass resembling a mash of cooked spinach or salad, and in it a kind of mineral plant, The whole foundation of the Moon was therefore of vegetable nature. A peat bed of to-day would resemble the kingdom which existed at that time as an intermediate kingdom between our plants and minerals. There were no rocks, and anyone walking over the ground would have walked over such a peaty ground or vegetable foundation, and analogously you may think of rocks in the form of woodened portions within this mass.

The plant-animals grew out of this whole foundation, and above them, in the Moon's environment which may be designated as “fire-air”, moved those beings who were man-animals. Imagine the whole atmosphere filled with saltpeter, carbon and sulphur gases; the Moon-men lived in this fiery air which you would thus obtain. Occultists always knew of the existence of this fire-air, and under older conditions of the Earth it was even possible to produce this fire-air artificially. This is only possible to-day in a very restricted circle, but this knowledge has been preserved in genuine alchemy. Consequently, if you read in Goethe's “Faust”, “Let me produce a little fire-air”, this touches the depths of occultism. Fire-air enwrapped; the Moon; this was its atmosphere.

We can understand this Moon-existence even better if we add another fact. Upon the Moon there was a kingdom of plant-minerals, of animal-plants growing out of this vegetable-mineral soil, and then there were the animal-men moving about upon it. But upon each stage there are beings who remain behind—you may, if you like, say that they did not “pass”. This is the case not only at school, but also in the great course of development, where a pupil may have to repeat a class. These beings who did not “pass”, appear in future stages of development in very peculiar conditions. Such stragglers of the plant-minerals who did not “pass” still exist in parasites, for instance in the mistle-toe. It cannot grow upon mineral soil, because it was accustomed to grow upon a vegetable-mineral soil. It proves a fact resembling that of a pupil who did not move on to a higher form; except that the case of the beings who remain behind in the cosmic development is far worse. Particularly in the North we come across a myth which describes this; you are all acquainted with the northern myth of Baldur and his death through Loki.

The Gods were frolicking about in the Aesir's home and in there games they hurled about all kinds of objects. Baldur had just before had dreams foreboding his early death, and the Gods were therefore afraid to lose him. The Mother of the Gods had taken an oath from all the living and inanimate beings and they all had all promised that they would never hurt Baldur, and so the Gods enjoyed the game of throwing all manner of weapons against Baldur. Loki, the opponent of the Gods, had discovered that one being, who was considered to be harmless, had not made any promise, and this was the mistle-toe, which lay in hiding somewhere in the distance. Loki obtained the mistle-toe, gave it to the blind god Hodur, who threw it at Baldur: the mistle-toe wounded Baldur, for it had not sworn the oath, and Baldur died.

This myth indicates that that which is invulnerable upon the Earth can only suffer harm through that which has remained behind from another existence as something evil. In the mistle-toe people saw something which had entered the present state of existence from an earlier one. All the beings now living upon the earth can only suffer harm through that which has remained behind from an earlier one. All the beings now living upon the Earth are connected with Baldur. But it was otherwise upon the Moon; consequently that being which had remained behind from the Moon was able to kill Baldur. All the various customs connected with the mistle-toe arise out of this foundation.

We should also consider the Moon existence from another aspect, from the Spiritual one. The Moon Beings who had reached the human stage must be described as beings whose lowest member was the etheric body, their second one the astral body, then the Ego, Spirit-Self, Life-Spirit, Spirit-Man or Atma, and then they also had the Holy Ghost. They no longer had the ninth member pertaining to the Fire Spirits upon the Sun. The highest of the Moon Spirits who had reached the human stage is called the “Holy Ghost” in Christian esotericism. In the early original form of Christianity, the threefold Godhead was therefore intimately connected with the evolution of the earth. The Holy Ghost is a Spirit who is above man and Who is able to inspire him in a direct way.

Thus you may see that the Moon Spirits now stand above the human being. They are also called “Lunar Pitris”, “Moon Fathers” and “Spirits of Twilight”. The whole host belonging to the Holy Ghost is called in Christian esotericism the Host of Angels. The Angels are the Spirits immediately above man, who passed through their human stage upon the ancient Moon.

The life of the animal-men and of the plant-animals upon the Moon, differed from that of the beings who developed out of them upon the Earth. The movement of the Moon, which had already severed itself from the Sun, was quite different from the movement of the present earth around the sun. The ancient Moon circled around the Sun in such a way that it always turned the same face towards it, even as the Moon to-day always shows the same side to the earth. The Moon thus turned only once around its own axis, while circling around the Sun. The Moon Beings were therefore dependent upon the Sun in quite a different way than is the case with the present earthly inhabitants. During the Moon's whole epoch of revolution around the Sun, it was always daytime on one of its sides, and a kind of night upon the other. The Moon Beings, who were already able to move about, wandered in a kind of circle around the Moon, so that they passed through one epoch in which they stood under the influence of the Moon. The time in which they stood under the Sun's influence was their time of procreation. For there was already a kind of procreation. The Moon-men could not as yet express joy and pleasure through sounds; their expressions had a more cosmic significance. The sun-epoch was the time of ardour and passion, and it was connected with a great screaming on the part of the Moon Beings, This exists to-day in the animal kingdom.

Many other things have remained from that time. You know how one tries to investigate the true reason for the birds migration, why they circle around the globe in a certain manner. Many things which are mysteriously concealed to-day, can be understood if the whole course of earthly evolution is borne in mind. There was a time when the lunar beings could only procreate when they wandered towards the Sun; this may be called their epoch of sexual life. General processes of lunar life expressed themselves in sounds at certain seasons of the and at other times, the beings upon the Moon were dumb.

We have thus learned to know time earth' s passage through the three preceding conditions of its existence: that of Saturn, of the Moon and of the Sun.

The Outer Manifestations of Spiritual Beings in the Elements. Their connection with Man. Cosmic partitions. The Myth of Osiris.

In our last lecture we spoke of various Spiritual Beings who supplement the different Kingdoms of nature that surround us in the physical world. We learnt that minerals and plants have an ego as well as an astral body; and our Spiritual view was enlarged to include a plenitude of realities besides those that our physical eyes can see and that can be comprehended by means of our physical intellect. We learnt, further, that high Spiritual Beings take part in man's evolution on earth; and that as regards individual men a yet higher grade of being takes a hand in this.

Spiritual Science maintains that each separate human being is complete ruler over his inner world, the world of his deeds, and of his will, between birth and death; but we know that the essential inner being of man has passed through many incarnations, and that in his present normal development man is incapable of working beyond one incarnation. Higher powers must co-operate to give the directing force necessary which is able to work, not only between birth and death, but also beyond death, from one incarnation to another. In Christian esotericism these Spiritual Beings are called Angels, and in Anthroposophical parlance Spirits of Twilight; they may also in accordance with Rosicrucian occultism be called the Sons of Life—all these designations will become clearer to you later. We also heard how communities of men—races and peoples—are guided by an order of Spirits called Archangels, or Fire Spirits; and, lastly, how that which goes beyond the limits of a community of people—that which finds expression in the “Spirit of the Age,” or Zeitgeist—is guided by the Archai, also called Spirits of Personality or Original Forces, or, in Theosophical parlance, Asuras. Spiritual Beings are at work everywhere in the world, and we must realize that three more kingdoms have to be added to those immediately around us. We will now try to give some idea of how it is with the more external manifestations of these Beings.

When we consider the earth from the ordinary physical standpoint we see it is made up of what we call earth, water, air, and fire. These are the four primary conditions of external matter. That to which Spiritual Science gives the name of “earth” is called “solid”; everything fluid (not only water but quicksilver, for instance) is called “water”; everything in the shape of gas, “air”; everything that can be perceived as having any degree of warmth is thought of as permeated with a finer substance, this we call “substantial warmth.”

Now the Spiritual Beings of whom we have spoken live in these various material elements, as if in external bodies. To anyone able to observe the world with clairvoyant vision that which is known as the fluidic element, especially water, is not only inhabited by the Beings we know as aquatic creatures, such as fish, but, in spite of the ever-changing substance, in spite of the fact that no solid form endures in this watery element, Spiritual Beings live in it, and are actually embodied in it in continually changing forms, although it is not possible to distinguish them with external vision. In this element live the Beings whom we have described as Angels, or Spirits of Twilight. Their physical body is in a form not represented by any solid, clearly defined corporation; and when old myths and legends tell of such water-beings it is no phantasy, but is entirely in accordance with reality.

Further, in that which we know as “air,” and particularly in our air, those Beings live whom we called Archangels. It is no fairy tale when in streaming currents of air, in the rushing storm, we see the bodily manifestation of this Spiritual Kingdom. (When I said that Angelic Beings dwelt in water it is preferably that form of water which permeates the air as watery vapour—fugitive and fleeting and dispersed in separate atoms, but in which clairvoyant vision sees the embodiment of Angels.)

In that which we know as warmth we have the embodiment of Beings known as the Spirits of Personality or Archai. As man is made up of these four elements: earth, water, air, and fire, he has mingled within him not only the four elements, but also the Beings we have just named; they fill his body to a certain extent, they pass in and out of his physical body just as material substances do.

The series of Beings connected with man is not exhausted with those I have mentioned. Still higher Beings have to do with the earth, the universe, and man, Beings who are at a higher stage even than the Spirits of Personality. There are Beings, for example, who stream towards us in the light for light to us is a still finer condition than warmth. Wherever there is anything that sends forth light we recognize in this light the garment of exalted Beings, those to whom Christian esotericism gives the name of Exusiai, or Powers, or Spirits of Form. It is they who give form to everything around us. Wherever things are seen with a distinct form this is due to the activity of these Spirits.

We now see that what is active in the evolution of our earth as the “Spirits of the different Ages, or Zeitgeists,” is controlled by the Spirits of Personality. The task of the Spirits of Form is still higher. We shall best understand what this is if we reflect that from the beginning of human evolution, that is, from the time when man experienced his first incarnation, the “Zeitgeist” has continually changed, that from among the many Spirits of Personality different ones have been the directors of succeeding ages; but beyond all that is accomplished by the “Zeitgeist” something else is active which goes through the whole of' earthly humanity. Since the mission of mankind first began on earth, Spiritual Beings have taken part in work upon humanity, and it is they we have to thank for the fact that we can be active as human beings. As if from a higher kingdom, the Spirits of Form have ruled from the beginning of the earth over that which appeared as the Spirits of Personality in the Zeitgeist; as Archangels in separate communities; and as Angels in regard to individual men; they are the principal guides and directors of all these Spiritual Beings. These Spirits of Form have the task of working on the earth as a whole, theirs is a planetary activity. Therefore when we go beyond the “Zeitgeist” to the Spirit of the whole of humanity we encounter the Spirits of Form.

Now you are aware that our earth, as a planet, is under the law of re-embodiment, just as man is. Previous to its present embodiment our earth was what is called the ancient Moon. What we now regard as the mission of the earth did not then exist. The mission of the Moon was different; each planetary condition has its own mission to fulfil within the mighty whole; nothing is repeated, everything is under the law of evolution. During that incarnation of the earth which we call Ancient Moon certain Beings had a duty similar to that of the Spirits of Form on the earth, and these are called, according to Christian esotericism, Spirits of Motion, or Virtues, or Dynamis.

If we go back still further in evolution we arrive at a planetary condition of our earth which preceded that of the Ancient Moon; this is, the Ancient Sun condition, which as you are aware has nothing to do with the globe we now see in the heavens as the sun. A very exalted principle ruled upon the Ancient Sun, as the Spirits of Form rule upon the earth, and as the Spirits of Motion ruled upon the Moon, this principle is named in Christian esotericism the hierarchy of the Spirits of Wisdom, called also Kyriotes, or Dominions. These Beings were in command during the Sun condition. We now come to a still earlier planetary condition, that of ancient Saturn and the Beings who at that time superintended the guidance of the world we call the Thrones, or Spirits of Will.

Thus we pass to greater and ever greater grades of' Spiritual Beings, to Beings who are not merely directors of something that changes—like the “Zeitgeist”—but who are concerned with the mission of planetary conditions that change only from planet to planet such as the Thrones, the Spirits of Motion, and the Spirits of Form. All these Hierarchies are continually in some sort of connection with us, although not in such close, directly perceptible connection as the lower Hierarchies. We will try by an example to show how these work into our earthly evolution, but in order to do this it will be necessary first to consider the evolution of the Angels, Archangels, and Archai.

These Beings are all greater than the man of today, but in the next incarnation of the Earth, which we call the Jupiter condition, he will be as great as the Angels are now; and he will continually expand to ever greater degrees of perfection. This is also the case as regards the evolution of the other Beings; they were not always what they are now, they also have passed through lower stages of development.

Take for example the Angels. In earlier times these passed through their human stage as we are now doing on earth; this was on the Ancient Moon, and it was because of the work they carried out upon themselves at that time that they have become the higher Beings they are now. In the same way Archangels passed through their human stage on the Ancient Sun; at that time they were Beings like us; today they have advanced two stages above us. The Archai had their human stage upon Ancient Saturn. They were one stage higher than the Beings who passed through their humanity on the Sun, and about three stages higher than man is today. But those Beings whom we call the Spirits of Form, whom we look up to and reverence as very exalted Beings, passed through their human stage in a past that it is impossible for us to conceive of. When the embodiment of the earth first began, when the earth was Saturn, they had already left their human evolution behind them.

What exaltation must fill our souls when we look in thought up to these Beings! But even they are under the law of evolution, and although on Saturn they were greater than the humanity of today, they rose through ever higher and higher stages of development during the Sun and Moon periods, and on to the time of the Earth, till at last they have attained to such a degree of expansion and have so large a field of activity that they no longer have need of a planet in order, on it, to find the substances through which they can exist.

Other Beings have need of our earth in a certain way; the Angels have need of water, the Archangels of air, and the Spirits of Personality of fire; but the Spirits of Form no longer require our planetary conditions, hence it was necessary for them, when our earth began its development, to find another dwelling-place, and that was why they separated from it. It was no merely mechanical splitting asunder of matter, but heavenly bodies separated off from each other in order to provide a dwelling place for Spiritual Beings.

Spirits of Form tore from the earth its finer substances; in this way the sun originated and now sends its light down to the earth from outside. In the sunlight the spiritual nature of the Spirits of Form streams down to us, hence I said that light is the garment of these Spirits. When we see the bright light of the sun streaming down to us we see in it the garment of these Spirits who send their guiding and directing forces to the earth from the sun, thus controlling the mission of the earth.

We have to think of the Ancient Moon as a heavenly body similar to our earth, that towards the end passed through a spiritualizing process. That which had been split asunder was blended once more, and converted into an undifferentiated condition. It then passed through a kind of cosmic sleep after which there emerged from the womb of the cosmos that nebulous etheric sphere which is the re-birth of the Ancient Moon. For us this is no material mass, but within this globe dwell all those mighty Beings whom we have designated as the Spirits of Motion, of Form, etc. Only the germ of man dwelt in this globe, as yet he had no ego; but all those Spiritual Beings who already had a certain degree of development behind them were intimately connected with this nebula.

How does the materialistic hypothesis explain the rise of the solar system from out this nebulous mass? There is an experiment frequently made in schools to demonstrate the course of this development. A small quantity of oil is placed in the middle of a heavier liquid and rotated by some simple mechanical device. It can then be observed how this globule becomes oblate, how drops break from it, how these form again into globes and circle round the larger globule; by this means we see, in small, how something resembling a planetary system originates through rotation. This acts most suggestively. Why should we not imagine that the same thing took place with the world? We can see demonstrated before us how, through rotation, the planetary system originates, we have it before our eyes. Only one thing is forgotten! Sometimes it is good to forget this one thing, but not in this case; here one has forgotten oneself! In this experiment, if there is no person there to rotate the axis no planetary system can be produced. If one thought rightly and logically one would have to suppose a gigantic human being in cosmic space who set the axis in motion like a mighty spit! Now it is obvious that there is no giant in space; but something else is there, the nebula is not merely matter, it is inspired and permeated by the Beings we have already mentioned who have certain requirements and aspirations.

One kind of these Beings animated one kind of' matter, and others another, and it was these who, when a certain degree of maturity had been reached, undertook to bring about separation, so that the higher beings went forth with the sun, and those who had need of earthly materials and forces remained behind upon the earth. Within this seething primeval body all these Spiritual Beings were active and they gradually formed that which today we know as our planetary system.

There were some, for example, who had not quite attained the goal which was that of the Spirits of Form; they were backward in their development. These Beings had progressed too far to make of the earth their dwelling-place, but were not sufficiently mature to go along with the finer substances to the sun. There were two principal classes of these Beings, and we shall later become acquainted with their effect upon the earth. For in the same way that the perfected and matured Powers shone in the sunlight upon the earth as Spirits of Form, and guided it from the sun, so did these intermediate Beings also direct the earth, but from a smaller horizon as it were, which was, however, an exalted one compared with the human standpoint. It was in this way that Venus and Mercury originated between the sun and the earth; these are inhabited by beings who are at an intermediate stage. The other planets of our system have separated off in the same way through other Beings having need of them as a field of activity.

Now let us again call to mind the time (in the Earthly period) when the sun went forth with its Beings; the earth remaining behind with all its potentialities, present humanity among them, who had not then reached their present stage. There were also other Beings belonging to the animal and vegetable kingdoms that had already gone through a certain amount of development in the previous embodiments of the earth, and these now reappeared germinally.

Let us to begin with consider man alone. Previous to this, when the sun was still one with the earth, mighty forces which proceeded from exalted sun beings were united with the earth, and worked upon man from within it. At first man was just as he came from the Old Moon, he had only just evolved from the seed, as one might say, and was to begin with furnished only with a physical, etheric, and astral body. The physical body was not so dense as it is now, it was more etheric and finer, and the ego was not yet formed.

Now, through the sun shining upon the earth from outside, and the sun-beings also working on it from outside, conditions on earth became completely changed. You can think of it in this way: as long as the earth was bound up with the sun, exalted Beings (who later went forth with it) were hampered in their own development, hence also in their powers, and power to govern—by the gross forces of the earth. But now that they had become free they could continue their evolution at a quite different rate from before, when they had to carry the very heavy weight of the earth mass with them. They freed themselves from the earth as regards their own evolution, and thus gained power to work on man more strongly from outside. Evolution would have been enormously accelerated through this, and human life would have been brought to an issue with extreme rapidity, if something else had not taken place. Man was unable to proceed at this rate of development, therefore from the totality of Spirits who existed previously, one, with his hosts, separated from the rest, and remained united with the earth.

The task of this Spirit of Form was to hold back and limit that which the sun forces had accomplished with their enormous acceleration, so that these sun Spirits did not work alone. If this Spirit of Form had remained connected with the earth and continued to work there, the whole earth would have grown stiff and hard, his influence would have been too powerful; therefore he took the grossest materials and forces and led them out of the earth; that which he thus led out of the earth constitutes our present moon. So this Spirit which had undertaken the duty of retarding and holding back the too-rapid development of humanity was now united with the moon.

Evolution went on the earth-beings and the moon-beings had separated. At this time the earth-beings came principally under the influence of two forces, one proceeding from the sun, the other from the moon. If man had come merely under the influence of the sun forces he would soon have grown old, almost as soon as he was born; whereas, under the influence of the moon alone he would have stiffened, become hard, and mummified. He could only develop rightly through the sun and the moon forces being balanced; he was placed upon the earth and, in a spiritual sense, beings and forces acted on him from outside in order that he might pass through his present evolution.

We have seen how man is led from incarnation to incarnation by the Beings we call Angels; but these Angels have no independence in the vast cosmos, they have higher directors who are the dwellers on the sun. Under the sole influence of these Sun Spirits all man's development would have been compressed into one incarnation; whereas under the influence of the moon alone nothing at all would have taken place. Through the co-operation of these two sets of Beings, that which gives man form he receives from the moon forces, that which destroys form and leads the eternal part of him through his various incarnations he receives from the sun. Thus if we do but consider it all spiritually we see that everything in the world has its appointed task.

We shall now consider for a short time somewhat more concretely what took place at that time upon the earth. We know that when man came over from the ancient Moon he possessed only his physical body, etheric body, and astral body. At the time of the separation of the sun the physical body had not progressed far enough for the sense organs to be able to perceive external objects. These had existed indeed from the time of Saturn, but man could not perceive external objects by them. Upon the ancient Moon man possessed organs which evoked pictures within him. The position at that time was approximately as follows. Imagine that one human being approached another, he could not have perceived the other's external form, but a kind of dream picture would rise within him; and by the form and colour of the picture he knew that an enemy drew near, and that he must flee from him. This was picture consciousness, and had a real relationship to the soul qualities of the Beings in a man's vicinity.

Objective consciousness only came to man gradually on earth. Though the sun as heavenly body was outside the earth, man could not at first see it, he perceived it only in pictures through an inner light. It is true that he did see in a certain sense, in a spiritually psychic way, the beneficial activities sent down to him by the Spirits of the Sun—he perceived these radiating in auric pictures, but they had nothing to do with present sense perception. Thus there was a time when the sun forces sent their light to man, although he could not see the external sun.

The separation of the moon from the earth took place somewhat later, and it was only at the stage of the moon's withdrawal that man was capable of acquiring the very first rudiments of an ego-consciousness, he only then began to feel himself as a separate being; with this came also the power to perceive the first faint loom of physical objects. You can easily understand that sight is connected with ego-consciousness, for as long as one cannot perceive an outer world one is not an ego. Therefore the first flash of ego-consciousness coincided with the first opening of man's eyes to external objects. This was connected also with the going forth of the moon. Previously, when the moon was still one with the earth, it directed the forces of growth of the individual between birth and death—it does so still, but now from outside. But in order that the life of man should not be shut in between birth and death, other forces had to approach him from outside; these were the sun forces. A continual interaction between the moon forces working from within, and the sun forces working from without, was associated with earthly development.

Try to picture vividly and exactly what happened next. So long as the sun was outside, but the moon still within the earth, man perceived the beneficial effect of the sun forces in inward pictures; he sensed the virtue of the sun forces, for these were always associated with the moon forces within the earth-body, and had an effect upon man's constitution although he could not see them. Then came the time when the moon also went forth from the earth. Man's senses were opened, and because of this he lost the power to perceive the soul and spirit part of the sun forces. Imagine the moment when Spiritual perception disappeared and the first beginnings of actual sight with an outer view of the sun began, although in fact man could not yet see the sun, for the earth was covered with dense vapour. As against his former dim clairvoyant perception, man was now able—if only gradually—to see the sun externally, although it was veiled by the density of the atmosphere. The beneficent effects of the sun were now withdrawn from man because of the advance in his development.

When the ancient Egyptian priests remembered this condition they gave the name of Osiris to the forces of the sun, those pure rays which man had perceived at one time through his dim clairvoyance. He now perceived Osiris no longer, and because of the cloudy envelope surrounding the earth external perception of the sun was not yet possible; what man had previously seen was dead. “Typhon the opposer had killed Osiris,” they said, and the forces which were active between birth and death, and as moon had left the earth, now sought that ancient Osiris with longing.

Slowly and gradually the mist receded—it had endured for very, very long periods, even down to the latter part of the Atlantean epoch; men now began to see the sun, but not as previously when all mankind had a common consciousness, the rays of the sun now fell on each individual eye when men gazed on the sun: “the dismembered Osiris.”

We are here concerned with a mighty cosmic event and when we were incarnated as ancient Egyptians we recognized a repetition of this cosmic event. The wise Egyptian priests had this in mind, and they described it pictorially as follows they said, “At the time the moon and the sun went forth from the earth man remained in the middle, balanced between the solar and lunar forces.” Up to that time there had been no sexual reproduction, there was what might be called virginal reproduction. The forces which ruled our earth passed over from the sign of the Virgin, through the Balance, into the sign of the Scorpion. Therefore the priests of Egypt said: “When the sun was in the sign of the Scorpion, and the earth in the Balance, his rays acted like a sting, stinging the sense organs to activity; thus Osiris was slain.” The emergence of external objectivity is the sting of the Scorpion, and came as something new; it was in contradistinction to the old virginal reproduction.

Then began the search, the longing of humanity for its ancient power, for the vision of Osiris.

We must not look merely for astronomical facts in such a myth as the myth of Osiris, but we must see in it the result of the deep clairvoyant insight of the wise priests of ancient Egypt. They embodied in this myth what they knew concerning the evolution of earth and man.

Actual facts concerning the higher Spiritual Worlds lie at the foundation of all myths, and today we have shown how such facts form the basis of the myth of Osiris.