The Rudolf Steiner Archive

With his ordinary consciousness man knows only a fragment of all that is bound up with his existence. Looking out into the world with our ordinary consciousness we get pictures and images of the outer world through our senses. And when we proceed to think about what the senses have thus given us, when we form thoughts about what we have perceived, memory-pictures of these thoughts remain. Our life of soul is such that we perceive and live with the outer world and bear within us memory-pictures of what is past.

The process of memory, however, is not rightly understood by the ordinary consciousness of man. He thinks that he has known and perceived certain things in the outer world, that pictures have remained somewhere in the background of his being and that he can call them up again in his soul as memory-pictures. But the process is by no means so simple. Consider for a moment what goes on in man, step by step. You are certainly familiar with the ‘after-images’ that arise from what is perceived by the senses, by the eye, for example. As a rule we do not stop to think about them, but they are aptly described by Goethe in his Theory of Colours. He speaks of them as ‘vanishing after-images.’ We look intently at some object and then close the eyes. Different images or pictures linger for a while on the retina and then die away like an echo. In ordinary life we pay little heed to these images because we set up a more forceful activity than that of mere perception. We begin to think. If our thought-activity is weak when some object in the outer world is perceived, an after-image remains on the retina. But if we really think, we take the outer stimulus further inwards, as it were, and a thought-image lingers on as a kind of echo.

A thought-image is stronger and its ‘echoing’ more intense than that of an after-image produced by one of the senses, but it is really only a higher development of the same process. And yet these after-images of thought would also fade away, just as an after-image fades away from the eye, if they came into being merely as thought ¬pictures – which, however, they do not. Man has a head, but as well as this the rest of his organism, which is of quite a different nature. The head is pre-eminently an after-image of what happens before the human being descends from the spiritual to the physical world through birth, or rather, through conception. The head is much more physical than the rest of the organism. The rest of the organism is less developed, so far as the Physical is concerned, than the head. Let me put it thus: In the human head the Spiritual is present only as an image; in the rest of the organism the Spiritual works strongly as spirit. The head is intensely physical; it contains little of the spirit as being spirit. The physical substance of which the rest of the organism is composed is not a faithful after-image of what the human being was before his descent to birth. The Physical is more highly developed in the head of man, the Spiritual in the other parts of his organism.

Now our thoughts would fade away just as visual after-images fade away, if they were not taken over and worked upon by our spiritual organism. But the spiritual organism could not do much with these images if something else as well were not taking place. For something else is taking place while we are perceiving these images of which we then make the fleeting thoughts that really only reside in our head. Through the eye we receive the pictures which we then work up into thoughts. We receive these visual images from the physical and etheric universe. But at the same time, in addition to the pictures, we absorb into us the Spiritual from the remain¬ing universe. We do not only bear the spirit within us, but the spirit of the remaining universe is constantly pouring into us. We may therefore say that with the eye we perceive something or other in the physical and etheric universe and it remains within us as an image. But behind this an absolutely real spiritual process is working, although we are unconscious of it. In the act of memory, this is what happens: We look inwards and become aware of the spiritual process which worked in our inner being during the act of perception.

I will make this clearer by a concrete example. We look at some object in the outer world – a machine, perhaps. We then have the image of the machine. As Goethe described it, an after-image lingers for a short time and then ‘echoes’ away. The thought of the machine arises and this thought remains a little longer, although it too would ultimately fade away if something else were not taking place. The fact is that the machine sends something else into our spiritual organism – (nothing very beautiful when the object is a machine, far more beautiful if the object is a plant, for instance). And now – perhaps after the lapse of a month – we look inwards and a memory arises because, although we were entirely unconscious of it, something else passed into us together with the perception of the object which stimulated the thought. This thought has not been wandering around somewhere in the depths of our being. A spiritual process has been at work and later on we become aware of it. Memory is observation, later observation of the spiritual process which ran parallel with the act of physical perception.

In his onward-flowing stream of existence man is contained within the ocean of the spiritual world. During the period between death and a new birth his existence continues within this spiritual world. But there are times when with his head he comes forth from the spiritual world. In other words, with a part of his being he leaves the spiritual world like a fish that tosses itself above the water. This is earthly life. Then he plunges once more back into the ocean of spirit and later on again returns to an earthly life. Man never leaves this ocean of spiritual existence with the whole of his being but only with his head. The lower part of him remains always in the spiritual world, although in his ordinary conscious¬ness he has no knowledge of what is really going on. Spiritual insight, then, tells us the following: Between death and a new birth man lives in the spiritual world. At birth he peeps out with his head, as it were, into a physical existence, but the greater part of his being remains in the spiritual world, even between birth and death. And it is well that this is so, for otherwise we should have no memories. Memories are only possible because the spiritual world is working in us. An act of memory is a spiritual process appertaining to an objective and not merely to a subjective world.

In his ordinary consciousness man does not regard memory as being a real process, but here he is in error. It is as though he were looking at a castle on a mountain just in front of him and seeing it actually there, believes in its reality. Then he moves away a certain distance, sees the castle in greater perspective, and says to himself: Now I have nothing but a picture, there is no longer any reality. And so it is in ordinary life. In the stream of time we imagine that we get further and further away from reality. But the reality of the castle in space does not change because our picture of it changes, any more than does the reality of that which has given rise to our memory-picture. It remains, just as the castle remains. Our explanation of memory is erroneous because we cannot rightly estimate the perspective of time. Consciousness which flows with the stream of time is able to open up a vista of the past in perspective. The past does not disappear; it remains. But our pictures of it arise in the Perspective of time.

Man’s relation to the more spiritual processes in his being between birth and death has undergone a fundamental change in the course of earthly existence. If we were to regard man as a being consisting merely of physical body and etheric body, this would be only the part of him which remains lying there in bed when he is asleep at night. By day, the astral body and Ego come down into the physical and etheric bodies. The Ego of those men who lived before the Mystery of Golgotha – and in earlier incarnations we ourselves were they – began to fade in a certain sense as the time of the Mystery of Golgotha drew near. After the Mystery of Golgotha there was something different about the process of waking. The astral body always comes right down into the etheric body and in earlier times the Ego penetrated far down into the etheric body. In our modern age it is not so.

In our age the Ego only comes down into the head-region of the etheric body. In men of olden times the Ego came right down and penetrated into the lower parts of the etheric body as well. Today it only comes down into the head. The outcome of this is man’s faculty of intellectual thinking. If the Ego were at any moment to descend lower, instinctive pictures would arise within us. The Ego of modern man is quite definitely outside his physical body. Indeed his intellectual nature is due to the fact that the Ego no longer comes down into the whole of his etheric body. If such were the case he would have instinctive clairvoyance. But instead of this, modern man has a clear-cut vision of the outer world, albeit he perceives it only with his head. In ancient times man saw and perceived with his whole being – nowadays only with his head. And between birth and death the head is the most physical part of his being. That is why in the age of intellectualism man knows only what he perceives with his physical head and the thoughts he can unfold within his etheric head. Even the process of memory eludes his consciousness and, as I said, is interpreted falsely.

In days of old, man saw the physical world and behind it a world of spirit. Objects in the physical world were less clear-cut, far more shadowy than they are to the sight of modern man. Behind the physical world, divine-spiritual beings of a lower and also of a higher order were perceived. To state that ancient descriptions of the Gods in Nature are nothing but the weavings of phantasy is just as childish as to say that a man merely imagines something he has actually seen in waking life. It was no mere phantasy on the part of man in olden days when he spoke of spiritual beings behind the world of sense. He actually saw these beings and against this background of the spiritual world, objects in the physical world were much less clearly defined. Thus the man of antiquity had a very different picture of the world. When he awoke from sleep his Ego penetrated more deeply into his etheric body and divine-spiritual beings were revealed to him.

He gazed into those spiritual worlds which had been the forerunners of his own world. The Gods revealed their destinies to him and he was able to say: ‘I know from whence I come, I know the divine world with which I am connected.’ This was because he had the starting-point of his perspective within him. He made his etheric body an organ to perceive the world of the Gods. Modern man cannot do so. He has no other starting-point for his perspective than in his head and the head is outside the most spiritual part of the etheric body. The etheric counterpart of the head is somewhat chaotic, not so highly organised as the other parts of the etheric body, and that is why modern man has a more defined vision of the physical world, although he no longer sees the Gods behind it. But the present epoch is one of preparation for what lies in the future. Man is gradually progressing to the stage where the centre of his perspective will be outside his physical being. Nowadays, when he is really only living in his head, he can have nothing but abstract thoughts about the world. It may seem rather extreme to say that man lives in his head, for the head can only make him aware of earthly, physical existence. But it is none the less a fact that as he ‘goes out of his head’ he will begin to know what he is as a human being. When he lived in his whole being he had knowledge of the destinies of the Gods. As he gradually passes out of himself he can have knowledge of his own destiny in the cosmos. He can look back into his own being. If men would only make more strenuous efforts in this direction, the head would not hinder them so much from seeing their own destinies. The obstacle in the way of this is that everyone is so intent upon living only in the head. It is simply an unwillingness to look beyond what the head produces that makes people loath to admit that the wisdom which Anthroposophy has to offer in regard to the being of man is something that can be understood by ordinary, healthy intelligence.

And so man is on the way to a knowledge of his own being, because he will gradually begin to focus his perspective from a point that lies, not inside, but outside himself. It is the destiny of man to pass out of his etheric body and so, finally, to attain to knowledge of himself as a human being. But obviously there is a certain danger here. It is possible for man to lose connection with his etheric body. This danger was mitigated by the Mystery of Golgotha. Whereas before the Mystery of Golgotha man was able to look out and see the destinies of the Gods, after that Event it became possible for him to see his own world-destiny. In the course of his evolution, man’s tendency is more and more to ‘go out of himself ‘ in the sense described above. But if, as he does so, he understands the words of Paul: “Not I but Christ in me” in their true meaning, his connection with the Christ will bring him back again into the realm of the human. His link with the Christ sets up a counter¬balance to the process which gradually takes him ‘out of himself.’ This experience must deepen and intensify. In the course of world-destiny the outer Gods passed into twilight, but just because of this it was possible for a God to work out His destiny on the Earth itself and thus be wholly united with mankind.

Think, then, of the man of olden times. He looked around him, perceived the Gods who arose before him in pictures, and he then embodied these pictures in his myths. Today, man’s vision of the Gods has faded. He sees only the physical world around him. But as a compensation he can now be united in his inner life with the destiny of a God, with the death and resurrection of a God. Looking out with their clairvoyant faculties in days of yore, men saw the destinies of Gods in fleeting pictures upon which they then based their myths. The difference in the myths is due to the fact that experience of the spiritual world varied according to men’s capabilities of beholding it. Perceived by this instinctive clairvoyance the world of the Gods was dim and shadowy – hence the diversity in the myths of the various peoples. It was a real world that was seen but it arose in a kind of dream-consciousness. The figures of the Gods were sometimes more and sometimes less distinct, but never distinct enough to guarantee absolute uniformity in the different myths.

And then it happened that a God worked out His destiny on the Earth itself. The destinies of the other Gods were more remote from man in his earthly life. He saw them in perspective and for that reason less distinctly. The Christ-Event is quite near to men—too near, indeed, to be seen aright. The old Gods arose before men’s vision in the perspective of distance and for this reason somewhat indistinctly. If it had been otherwise, the myths would have been all alike. The Mystery of Golgotha is too near to man, too intimately part of him. He must first find the perspective in which to behold the destiny of a God on Earth and therewith the Mystery of Golgotha.

Those who lived in the time when the Mystery of Golgotha took place could behold with spiritual vision and so understand the Christ. They could readily understand Him for they had seen the world of the Gods. So now they knew: Christ has gone forth from the world of the Gods. He has come to this Earth for His further destiny beginning with the Mystery of Golgotha. As a matter of fact they no longer saw the Mystery of Golgotha itself in clear outline but until this moment they could see the Christ Himself quite well. Therefore they had very much to say of the Christ as a God. They only began to discuss what had become of this God at the moment when he came down into a human being at the Baptism of John in Jordan. Hence in the earliest time of Christianity we have a strongly developed Christology but no ‘Jesuology’.

It was because the whole world of the Gods was no longer within man’s ken that Christology afterwards became transformed into mere Jesuology—which grew stronger and stronger until the nineteenth century, when Christ was no longer understood even with the intellect and modern Theology was very proud of understanding Jesus in the most human way and letting the Christ go altogether.

Precisely through spiritual knowledge the perspective must be found once more to recognise what is the most important of all—the Christ in Jesus. For otherwise we should no longer remain united with the human being at all. Increasingly we should only be looking at him from outside. But now, by recognising Christ in Jesus, through our union with the Christ we shall be able to partake once more with living sympathy in man and in humanity—precisely through our understanding of the Mystery of Golgotha.

Thus we may say: In going more and more out of himself, man is on the way by-and-by to transform all spiritual reality into mere abstract concepts and ideas. Mankind has already gone very far in this direction and such might be its impending fate already at this moment. Men would go farther and farther in their abstract, intellectual capacity and would develop within them a kind of faith whereby they would say to themselves: Yes, now we experience the Spiritual, but this Spiritual is a Fata Morgana. It has no weight. It consists of so many ideas.

Man must find the possibility once more to replenish these ideas with spiritual substance. This he will do inasmuch as he takes the Christ with him and experiences the Christ as he passes over into the intellectual life. Modern intelligence must grow together with the consciousness of Christ.

In olden times man spoke of the Fall into Sin. He spoke of this picture of the Fall as though with his own being he had belonged to a higher world and had fallen down into a lower, into a deeper world. Take it in a pictorial sense and it is quite true to the reality. We can in a very real sense speak of a Fall into Sin. But just as the man of olden times felt truly when he said to himself: ‘I am fallen from a spiritual height and have united myself with something lower’—so should man of modern time discover how his increasingly abstract thoughts are also bringing him into a kind of Fall. But this is another kind of Fall. It is a Fall that goes upwards. Man as it were falls upward, that is to say he ascends, but he ascends to his own detriment just as the man of olden times felt himself fall to his detriment. The man of old who still understood the Fall into Sin in the old sense could recognise in Christ Him Who had brought the human being into the right relation to this Sin, that is to say, into the possibility of a salvation. The man of old, when he developed the right consciousness, could recognise in Christ the Being Who had lifted him again out of the Fall. So should the man of modern time as he goes on into intellectualism see the Christ as the one who gives him weight so that he shall not spiritually fly away from the Earth or from the world in which he should be.

The man of old perceived the Christ Event paramountly in relation to the unfolding of the will which is, of course, connected with the Fall into Sin. So should the man of modern time learn to recognise the Christ in relation to thought—thought which must lose all reality if man were unable to give it weight. For only so will reality again be found in the life of thought.

Mankind indeed is going through an evolution. And as Paul might speak of the old Adam and of the new Adam, of the Christ, so too may the modern man in a certain sense. Only the modern man must realise it clearly. He must perceive that the man of old who still had the old consciousness within him, felt himself lifted up by the Christ. The man of the new age, on the other hand, should feel himself protected by the Christ from rushing forth into the spiritual emptiness of mere abstraction, mere intellectualism.

The modern man needs Christ to transform within him this sin of going out into the void, to make it good again. Thought becomes good by uniting itself once more with the true reality, that is, the spiritual reality. Therefore, for a man who can see through the secrets of the universe there is the fullest possibility to place the Christ into the very centre even of the most modern evolution of human consciousness.

And now go back to the image with which we began. I began by speaking of the faculty of memory in man. We human beings live on and on in the spiritual world. We only lift ourselves out of the spiritual world inasmuch as with our heads we peer forth into the physical. But we never emerge from the spiritual world altogether. We only emerge with our head. So much do we remain in the spiritual world that even our memory processes are constantly taking place within it. Our world of memories remains beneath, in the ocean of the spiritual world.

Now so long as we are between birth and death and are not strong enough in our Ego to perceive all that is going on down there even with our memories—so long are we quite unaware of how it is with us as humanity in modern time. But when we die, then it becomes a very serious matter, this spiritual world from out of which we lift ourselves in physical existence, like a fish that gasps at air. Then we no longer look back on our life imagining that we perceive unreal memory-pictures, giving ourselves up to the illusion that the perspective of time kills the reality. For that is how man lives in relation to time when he gives himself up to his memory. He is like one who would consider what he perceives in the distance, in the perspective of space, as unreality, as a mere picture. He is like one who would say: ‘When I go far away from it, the castle there in the distance is so small, so tiny that it can have no reality, for surely no men could live in so tiny a castle. Therefore the castle can have no reality.’ Such, more or less, is the conclusion he draws in time. When he looks back in time he does not think his memory-pictures realities, for he leaves out of account the perspective of time. But this attitude ceases when all perspective ceases, that is to say when we are out of space and time. When we are dead it ceases. Then that which lives in the perspective of times emerges as a very strong reality.

Now it is possible that we had brought into our consciousness that which I call the consciousness of Christ. If we did so, then as we look back after our death we see that in life we united ourselves with reality, that we did not live in a mere abstract way. The perspective ceases and the reality is there. If in life we remained at the mere abstract experience, then too, of course, the reality is there. But we find that in earthly life we were building castles in the air. What we were building has no firmness in itself. With our intellectual knowledge and cognition we can indeed build, but our building is frail, it has no firmness. Therefore the modern man needs to be penetrated with the consciousness of Christ, to the end that by uniting himself with realities he may not build castles in the air but castles in the spirit. For earthly life, a castle in the air is something which in itself lies beneath the spirit. The castles in the air are always at their place, only for earthly life they are too thin and for the spiritual life too physically dense. Such human beings cannot free themselves from the dense physical, which in relation to the Spiritual, after all, has a far lesser reality. They remain earthbound. They get into no free relation to earthly life if in this life they build mere castles in the air through intellectualism.

So you see, precisely for intellectualism the Christ consciousness has a very real significance. And this significance is in the sense of a true doctrine of salvation—salvation from the building of castles in the air, salvation for our existence as it will be when we have passed through the gate of death.

For Anthroposophy these things are no articles of faith. They are clear knowledge which can be gained as clearly as mathematical knowledge can be gained by those who are able to manipulate the mathematical methods.

If we would deepen our thoughts at this time in a manner suitable for the present age, this will best be done in the way indicated yesterday, namely, by looking back over the process of human evolution in order to recognize from the spiritual guidance vouchsafed to mankind hitherto, what tasks devolve upon men today. It must not, of course, be forgotten that the point of salient importance in the Christmas thought is that in the night just beginning the Light of Christ shone into the evolution of humanity at the point of time when through this Event, through this integration, as it were, of the Mystery of Golgotha into earthly life, meaning was given to man's life on Earth, and therewith to the Earth herself.

Yesterday I spoke to you of how in the times before the Mystery of Golgotha an important rôle was played by the festivals that were celebrated in the Mysteries at Midsummer, when man, together with the Earth, opens his being to the Cosmos and when his soul can enter into union with Powers belonging to realms beyond the Earth. We heard how among certain peoples the leaders of the Mysteries, following the path along which, at Midsummer, at our St. John's tide, the human soul can be led into the divine-spiritual worlds, offered up their thoughts and feelings to the divine-spiritual Powers. They did this because they realized that whatever revealed itself to them in the course of the year was exposed to the temptations of the Luciferic powers unless at Midsummer, when the Earth spreads wide her wings into the cosmic expanse, these thoughts were felt to be Grace bestowed by the divine-spiritual Beings.

I went on to show how the evolutionary process brought it about that for a certain section of mankind, the Midwinter festival quite naturally replaced the Midsummer festival. Even in our present vapid Christmas thoughts something is still left of this Midwinter festival. The birth of the Saviour in the Midwinter night is either celebrated in religious communities, or, because a man feels that he must again find the way to the light of the Spirit, he celebrates Christmas in the stillness of his own heart, conscious that at this time of the year he is closest to the Earth and her life when he is alone with himself. For the Earth too, at this time, is shut off from the Cosmos; enveloped in her raiment of snow she lives in cosmic space as a being indrawn and isolated.

Christmas thoughts played a part even in the times when among certain peoples the Midsummer festival was still of paramount importance, but in the pre-Christian era the meaning of the Christmas thought was not the same as it is today. At that time the sublime Sun Spirit still belonged to the Cosmos, had not yet come down to the Earth. The whole condition of the human soul at Midwinter, when together with the Earth man felt himself to be in a kind of cosmic isolation, was different from what it is today. And we learn to know what this condition was if we turn our attention to certain Mysteries that were celebrated mainly in the South in times long, long before the Mystery of Golgotha. Initiation in those Mysteries was conferred upon candidates in the old way, the Initiation-Science of that day was imparted to them. And among certain ancient peoples this Initiation-Science consisted in the candidate learning to read the Book of the World—I do not mean anything that is conveyed by dead letters written on paper, but what the Beings of the universe themselves communicate. Those who have insight into the secrets of the Cosmos know that everything growing and thriving on the Earth is an image of what shines down from the stars out of the cosmic expanse.

A man who learnt this cosmic reading as we today learn the far simpler kind of reading by means of dead letters, knew that he must see in every plant a sign revealing to him something of the secrets of the Universe, and that when he let his gaze survey the world of plants or animals, this survey was itself a form of reading. And it was in such a way that the Initiates of certain ancient Mysteries taught their pupils. They did not read to them out of a book but communicated to them what they experienced under the inspiration of the so-called Year-God concerning the secrets of the course of the year and their significance for human life.

It was in this way that an ancient wisdom related world-beings and world-happenings to what concerned the life of man. When the sages of old communicated such things to their pupils, they were inspired by divine-spiritual Beings such as the Year-God.

Who was this Year-God who belonged to the rank of the Primal Powers, or Archai, in the Hierarchies? Who was this Year-God? He was a Being to whom certain of those who were versed in Initiation-Science lifted their hearts and in so doing were endowed by him with the power and inner light enabling them to read one thing from the budding plants in Spring, another from the ripening of the early fruits in Summer, another when the leaves redden in Autumn and the fruits ripen, and yet another when the trees glitter under the snowflakes and the Earth with her rocks is covered with a veil of snow. This ‘reading’ lasted for a whole year—through Spring, Summer, Autumn and Winter; and in this reading the secrets of Man himself were unveiled in the intercourse between teachers and pupils. And then the cycle of the year began anew.

Some idea of what these ancient Initiates taught to their pupils under the inspiration of the Year-God may be conveyed in the following way. The attention of the pupils was drawn, first of all, to what is revealed in Spring, when the snow is over and the Sun is gaining strength, when the first buds of the plants are appearing and the forces of the Earth are being renewed. The pupils were made aware of how a plant growing in the meadows and a plant growing in the shade of the trees in a forest, speak differently of the secrets of the universe. They were made aware of how in the various plants the warmth and light of the Sun speak differently from the cosmic expanse in the round or serrated leaves.

And what could be revealed in this way under the influence and inspiration of the Year-God through the the letters budding forth from the Earth herself, unveiled to the pupils of the teachers in the Mysteries, in the manner of that time, secrets of the physical body of man.

The teachers pointed to the physical productiveness of the Earth, to the force of the Earth shooting into the plant. At every single place on the Earth to which the pupil's attention was directed, there was a different ‘letter.’ These letters—which were living plant-beings, or living animal forms—were then combined as we today combine single letters into words. In sharing thus in the life of Spring, man was reading in Nature. The Initiations bestowed by the Year-God consisted in this reading. And when Spring came to an end, at about the time of the month of May, man had the impression: Now I understand how out of the womb of the universe the human physical body takes shape and is formed.

Then came the Summer. The same letters and words of the great cosmic Logos were used, but it was pointed out to the pupils how under the Sun's rays which stream differently now, under its light and warmth which now work in a different way, the letters change their forms, how the first buds, which had spoken of the secrets of the human physical body, open themselves to the Sun in the blossoms. These many-colored blossoms were now letters used by the pupil; each blossom made him feel how the Sun's ray lovingly kisses the plant-forces springing up from the Earth. And in the wonderfully delicate and tender process of the cosmic forces weaving over the Earth-forces in the blossoming plants, he read the words which conveyed to him how the Earth strives outwards into the cosmic expanse. Man lived in union with the Earth as she opened herself to the Cosmos, to the distant stars, lived with the Earth herself in the infinitudes.

What lay hidden in these infinitudes revealed itself to man as he gazed at the letters which were the blossoming plants. He read out of these letters what the conditions of life had been for the human being who has descended from the spiritual worlds to physical existence on the Earth; how he had gathered together etheric substance from every quarter of the heavens to form his own etheric body. Man was thus able to read the secrets enshrined in this etheric body from everything that was now coming to pass again between the Earth and the Cosmos. The signs of the Cosmic Word are inscribed upon the very surface of the Earth when the plants blossom and particular forms of life become manifest in the animal world at the time of Midsummer.

When Autumn approached, men saw how the letters of the Cosmic Word were again changing. At this time the warmth and light of the Sun are withdrawing and the plants are obliged to have recourse to what the Sun itself has conveyed to the Earth during Summer; in return, the Earth breathes out the blossoming life she has received during Summer but at the same time develops within herself the ripening fruit which brings the cycle of plant-life to completion, inasmuch as the plant bears within it the seed, the forces of germination. Again man was able to unveil what the Cosmic Word inscribes on the surface of the Earth herself in the ripening plants; again he was able to unriddle what the forms taken by animal life in the Autumn can reveal. He read very deep secrets of the universe in the flight of birds, in all the changes that take place in the lower animals and in the insect world as Autumn approaches. The way in which the insect world becomes silent and seeks refuge in the Earth, the changes of form it undergoes—all this conveyed to him that in Autumn the Earth is in process of withdrawing into herself, communing with herself.

This was brought to expression in certain festivals that were celebrated in the latter half of September and have still left traces in country districts in the form of the Michaelmas festival. Through these festivals man reminded himself that when all the paths in the Earth which led out into the Cosmos have failed, he must unite himself with something that is not bound up with the happenings of the physical and etheric worlds, he must turn his soul to the spiritual content of the Cosmos. And even in the kind of festival that is now celebrated at Michaelmas, there is still a reminiscence of humanity turning to that Spirit of the Hierarchies who will lead men in a spiritual way when external guidance through the Stars and through the Sun has lost its power.

Through everything that man read in this way in the Autumn—a reading that was also contemplation—he steeped himself in the secrets of the human astral body. Autumn was the season when those who were initiated and inspired by the Year-God read with him the secrets of the human astral body and contemplated them under his inspiration. It was at this Autumn season that the Initiates said to their pupils: “Hold fast to the Being who stands before the Face of the Sun! (The name Micha-el is still reminiscent of this.) Think of this Being, for you will need the power when you have passed through the gate of death into the supersensible worlds, when you have to go through again whatever has remained in your astral being from Earth-existence.” Secrets of the human astral body were thus drawn from what revealed itself not only in the ripening, but also in the withering plants, and in the insects creeping away into the Earth. Man already knew that if they wished to make the astral body worthy of true manhood, their gaze must be turned to the spiritual worlds. It was for this reason that the souls of those who were candidates for Initiation were directed to the Being whom we can commemorate under the name of Micha-el.

But then came the season at the middle of which is our present Christmas. This was the time when those who were inspired and initiated by the Year-God pointed out to their pupils the mysteries that are revealed when water covers the Earth in the beautiful forms of snowflakes. The reading which in Autumn had already become reflection and contemplation, now became inner, active life; what in earlier seasons of the year had been observation, running parallel with the outer physical world, now became inner spiritual effort and activity. Life was deepened inwardly. Man knew that he can only comprehend the deepest essence of his Ego when he listens to the secrets projected by the Cosmic Word, the Cosmic Logos, into everything that takes place in Nature at the time when the Earth is swathed in her mantle of snow and when life around and on the Earth is contracted by cold. It was incumbent upon those who were initiated and inspired by the Year-God to learn to understand his writing from the indications that were given in the season of Winter. Their observation was sharpened so that it could follow the processes at work in the seeds which had been laid into the Earth, and how the insects hibernate within the closely contracting forces of the Earth. Man's gaze was led from physical light into physical darkness.

There were certain Mysteries where the pupils were told: “Now you must gaze at the Midnight Sun! You must behold the Sun through the Earth. If the eyes of your soul are filled with the power which can follow the plants and the lower animals into the Earth, then the Earth herself will become transparent to your inmost soul.” It is at the time when the Earth's forces are most contracted that man can eventually see through the Earth and behold the Sun as the Midnight Sun, for the Earth is now inwardly spiritualized; whereas at Midsummer, he beholds the Sun with his physical senses when he turns his gaze from the Earth to the Cosmos. To behold the Sun at the Midnight Hour in a deep Winter night was something which the pupils of the Initiates of the Year-God must learn. And it was their duty to communicate the secrets revealed to them by the Midnight Sun to those who were faithful followers of the Mysteries but could not themselves become Initiates or actual pupils of the Mysteries.

And more and more it came about in those ancient times that when the Initiates pointed to the Sun at the Midnight Hour in the depth of Winter, they were obliged to make known to their pupils that man on Earth feels his Ego deserted and forsaken in a certain way. The festival of Midwinter became for those possessed of the greatest knowledge more and more a festival of sadness and mourning through which it was to be brought home to man that within earthly existence he cannot find the way to his Ego, that he must learn from what is to be read in the signs written by the Logos on the Earth in Midwinter, how he with his Ego had been forsaken by the Cosmos. For it was the Earth alone of which he was aware at this time, and that for which the Ego yearns—the power of the Sun—was covered by the Earth. The Sun did indeed appear at the Midnight Hour, but man felt that the strength which would enable him to reach the Sun-Being was continually waning. At the same time, the very fact that man was made aware in this way of the loneliness of the human Ego in the Cosmos, was the prophetic indication that the Sun Being would come to the Earth, would in the course of evolution permeate the being of man, would appear in order to heal a humanity ailing on account of its loneliness in the Cosmos.

Thus even in those ancient times, intimation was given of what was to come in the evolution of man, whereby the Winter festival of sorrow and mourning would be changed—especially among the people of the South—to a festival of inner joy through the appearance of Christ upon Earth. And when this revelation descended from the Cosmos into earthly existence, those who announced the Event declared how to all men on Earth the message had gone forth that the ancient festival of mourning was now transformed into a festival of rejoicing. In the inmost depths of the Shepherds' hearts, where their dreams were woven, the words resounded: “The Godhead is revealing Himself in the Heights of the Cosmos, and peace will spring forth on Earth in men who are of good will.” Such was the proclamation in the hearts of simple Shepherds.

And at the other pole, to those who were the most deeply imbued with magical knowledge, there could come from the surviving relics of ancient Star Wisdom, the message of the entry of the Cosmic Spirit into earthly matter.

Today, when we speak of the Christmas Mystery, we must think of all that is experienced through it against the background of the ancient festival of mourning; we must think of how there has entered into the course of human evolution the power by which man can wrest himself free from everything that fetters him to the Earth. We must be able to formulate the Christmas thought in such a way that we say to ourselves: The inspirations of the Year-God which revealed to the old Initiates how in the depths of Winter the Earth withdraws from the Universe and enters into a time of self-contemplation—those inspirations are still true; man can still understand how the secret of the human Ego is connected with this secret of the year. But out of his human insight, out of his discerning feeling, out of the wisdom of his heart, he can surround himself with pictures of Christ Jesus entering into the life of men on Earth, can learn to experience in all its depths the thought of the Holy Night.

But he will only be able to experience it truly if he also has the will to follow the Christ as He reveals Himself through all the ages. The task of the Initiates of the ancient Initiation-Science was to unveil the mysteries of human nature through a profound understanding of the course of the year. We too must understand what the year reveals but we must also be able to penetrate into the inner nature of Man. And when we do this, anthroposophical Spiritual Science shows us how the letters which are written in heart and lungs, in the brain and in every part of the human organism, unveil the secrets of the Cosmos, just as those secrets were unveiled to men inspired by the Year-God in the letters of the Logos which they read in the budding plants, in the animals, and their manner of life on the Earth. We in our time must learn to look into the inner being of Man—which must become for us a script from which we read the course of human evolution, and then devote ourselves to understanding the meaning and purpose of that evolution. Through deepened vision we must unite ourselves with the spiritual forces that weave through the evolution of humanity. And because this evolution is forever advancing, we must experience the Mystery of Golgotha, the Mystery of the Holy Night, anew in every epoch. We must realize the full depth of meaning contained in words spoken by the Spirit who sought out for Himself the body that was born in Bethlehem on Christmas night: “Lo, I am with you always, even to the end of the days of Earth.” We must also have a spiritual ear for the perpetual revelation of the Logos through the being of Man himself. Humanity must learn to listen to the inspirations of this God of mankind, who is Christ Himself, as men learned long ago to listen to the inspirations of the Year-God.

Humanity will then not confine itself to contemplation of what is transmitted in the Bible concerning the spiritual sojourn on Earth of Christ Jesus, but will understand that ever since then, Christ has united Himself with man in earthly life, and that He reveals Himself perpetually to those who are willing to listen. Humanity in our time will then learn to understand that just as the Christmas festival once followed the Michael festival of Autumn, so the Michael-revelation which began at a time in the Autumn in the last third of the 19th century, should be followed by a sacred Christmas festival through which men will come to understand the spirit-birth needed along their path on Earth, in order that the spiritualized Earth may eventually be able to pass into future forms and conditions of existence. We are now living in an age when there should not merely be a yearly Michaelmas festival followed by a yearly Christmas festival, but when we should understand in the depths of our souls, out of our own human nature, the Michael-revelation of the last third of the 19th century, and then seek for the path leading to the true Christmas festival—when with increasing knowledge of the Spirit we shall be permeated by that same spirit.

Then we shall understand the words in the Gospel: “I have yet many things to say unto you, but ye cannot bear them now.” Humanity is so constituted that it is capable of bearing more and more of Christ's teaching. Humanity is not intended only to listen to those who want to hinder progress, who point to what was once written down in barren letters concerning the Mystery of Golgotha, and who do not want the power of that Mystery to reveal itself to men as a living reality through the ages. Today is not the time to listen to those who would like to remain at a standstill in the Springtime of the world, which reveals outer physical nature in its brightest glory, but cannot reveal the Spiritual. Today is the time when the path must be found from the Michael festival to the Midwinter festival, when there should come to pass a Sunrise of the Spirit. We shall never find this path if in the evolution of man on the Earth we surrender to the illusion that there is light in external life, in external civilization, in external culture today; we must realize that in those spheres there is darkness. But in this darkness we must seek for the light which it was Christ's will to bring into the world through Jesus.

Let us then follow, with the same devotion with which the Shepherds and the Magi from the East sought the way to the Manger on that Christmas night—with the same devotion let us follow the signs which can be read in the being of man himself, in letters that are still indistinct, but will become clearer and clearer. Then it will be granted to us to celebrate anew the Christ Mystery of the Holy Night ... but only if we have the will to seek in the darkness for the light.

Today we often call by the name of ‘science,’ not that which explains the world but which instead of bringing light, sheds darkness and obscurity. These darknesses must reach out and take hold of the light!

If men do but try with depth and tenderness of feeling and with strongest power of will to find in the darkness the light of the Spirit, then that light will shine as did the Stars of heaven when the birth of Jesus was announced to the Shepherds and the Magi.

We must learn to place the Christmas thought into the historic evolution of humanity. We have not to wait for a new Messiah, for a new Christ. Much has been revealed to humanity through Nature—which in the course of the last few centuries has been leading men deep into the darkness of matter—and we must wait for what can now be revealed to humanity through understanding of the ever-living Christ Jesus.

We must not fasten the Christmas thought in a conventional yearly festival, but make it fluid and radiant, so that it will shine for us as did the Star at Bethlehem.

It was of this Light, this radiant Star, that I wished to speak to you, my dear friends, on this Christmas Eve. I would like to have done something to ensure that with the will that is inspired in you by anthroposophical Spiritual Science, you will unite that other will to follow the Star which in very truth shines forth to man all through the Holy Night. In deep and intimate stillness to permeate oneself with this Light—that is the deepest and truest Christmas consecration for our time. Everything else is in reality no more than an outward sign for this true Christmas feeling which we can carry over from this Christmas evening to Christmas morning tomorrow. Then this Holy Night can be for us not merely a symbol but a symbol that can become a living force. And we shall also be mindful of how deeply we ought to unite with the spiritual striving that in all good men leads on into the future, and at the same time is the true Christmas striving—the striving towards that Spirit who willed to incarnate in the body born in Bethlehem on the historic Christmas Night.

My dear friends,

Quite a large number of new members of this School are present, and I am therefore obliged to again say a few words about its principles.

First if all, this School represents the impulse of the anthroposophical movement which was renewed here during the Christmas Conference at the Goetheanum. Previously there were several esoteric circles. All these esoteric circles must be gradually absorbed into this School, because with the Christmas Conference a new spirit was introduced into the anthroposophical movement insofar as it streams through the Anthroposophical Society.

I have repeatedly spoken - also outside [Dornach] - about what the difference is between the anthroposophical movement before the Christmas Conference and the one we now have since Christmas. Previously the Anthroposophical Society was a kind of administrative body for anthroposophical teaching and content. Within the Anthroposophical Society, Anthroposophy was, so to speak, cultivated. Since Christmas anthroposophy is not only cultivated, it is also carried out; meaning that everything which passes through the Anthroposophical Society as activity, as thought, is anthroposophy itself.

The renewal which has taken place must be clearly grasped, my dear friends, and above all it must be grasped with deep earnestness. For a distinction exists between the Anthroposophical Society in general and this Esoteric School within the Anthroposophical Society. The Anthroposophical Society will, as a matter of course and according to the principle of openness, not be able to demand anything more from the members than that they honestly recognize what anthroposophy is and that they are in a certain sense listeners to what anthroposophy says; and that they receive from it what their hearts, their souls can make of it.

It is different as far as the School is concerned. Those who become members of this School declare that they want to be true representatives of the anthroposophical movement. In this Esoteric School, which will gradually be expanded to include three classes, the same freedom must of course apply as it does to every member of the Anthroposophical Society; but freedom must also apply for the Executive Council at the Goetheanum which is responsible for this School. In this case, it means that only those who are recognized by the School as true members can be recipients of what the School teaches.

Therefore, whatever a member of the School does should have the effect of reflecting on anthroposophy in the world; and it must belong to the competence of the Executive Council to remove a member if it considers that he cannot be a representative of the anthroposophical movement. The relationship must be mutual.

Therefore, more and more a serious, in a certain sense strict spirit will have to be utilized in the management of the School. Otherwise the anthroposophical movement cannot advance if we do not feel that the School is like building a rock to support anthroposophy. It is going to be very difficult and the members of this School must know that they must adapt to those difficulties. They are not merely anthroposophists, they are members of an Esoteric School.

And it must be an inner obligation to consider the Executive Committee, as it is presently constituted, as an esoteric entity. This is not generally understood. So something must be done to bring it to the members' attention. It is saying much that an Executive Committee has been esoterically formed.

Furthermore, all those who consider themselves to be legitimate members of this School see the School as not having been founded by men, but in fact by the will of the world's presently reigning spiritual powers; something which has been instituted from the spiritual world and which intends to act accordingly; which feels responsible to the spiritual world alone. Therefore, anything which indicates that a member is not taking the School seriously must lead to the cancellation of that person's membership.

It is a fact that negligence has entered into the Anthroposophical Society to a marked degree in recent years. That it ceases is one of the tasks for the members of this School. We want to feel responsible even for the words we speak. Above all we should feel responsible that every word we speak is tested to the extent that we know it is true. For untruthfulness, even when derived from what is called good intentions, is destructive in an occult movement. There must be no illusions about this; it must be completely clear. It is not a question of good intentions, which are often taken very lightly, but of objective truth. Among the first duties of an esoteric student is that he does not merely feel obliged to say what he thinks is true, but that he feels obliged to determine that what he says is really objectively true. For only when we serve the divine-spiritual powers - whose forces stream through this School - in the sense of objective truth, will we be able to steer through all the difficulties which will assail anthroposophy.

What I will now say is within the circle of the School, and what is said within the circle of the School remains within the circle of the School. We may not forget that many people are saying something like the following. Certain influential persons are saying: Those who represent the principles of the Roman Church will do everything in their power to make the individual states of the former German Empire independent and out of them - I am only reporting - with the exception of the predominance of Prussia, to reestablish the Holy Roman Empire, which of course, when it is established by such prominence, will spread its power over the neighboring regions. Then - they say - we will need to completely destroy from the roots up the most dangerous, the worst movements. And, they add, if the reestablishment of the Holy Roman Empire is not successful, and it will be successful, but if not, we will find other means to completely destroy from the roots up the most resisting, the most dangerous movements of the present, and they are the anthroposophical movement and the movement for Religious Renewal [Christian Community].

I quote almost verbatim. And you can see that the difficulties are not less, but every week greater, that what I say is well founded. I wish today to speak from the heart to those who consider their membership in this School with heartfelt seriousness. Only by such earnestness as members of the School can we construct the necessary foundation for navigating through the future difficulties.

You can see from this that anthroposophy - the movement for religious renewal is only a branch of it - is taken more seriously by the opposition than by many of the members. Because when one can learn that the Holy Roman Empire, which fell in 1806, is to be reinstated in order to eliminate such a movement, that means that it is taken very seriously indeed. What is important is whether a movement is founded from the spirit and not, my dear friends, how many members it has, but which force is instilled in it directly from the spiritual world. The opponents see that it contains a strong inner force; therefore, they choose sharp, strong rather than weak means [to combat it].

*

The considerations of these Class lessons, my dear friends, have been primarily concerned with what can be told about the encounter with the Guardian of the Threshold, the encounter which is the first experience towards the attainment of real and true supersensible knowledge. Today I would like to add something to what has already been considered.

It is not possible to claim that the encounter with the Guardian of the Threshold has been successful until one has experienced what it means to be outside the physical body with the human I and the astral body. Because when the human being is enclosed within the physical body, the only things he can perceive in his surroundings are those which he perceives with the instruments of his physical body. And through the instruments of the physical body only the sensible world can be perceived - which is a reflection of a spiritual world, one which does not, however, reveal to the senses what it is a reflection of.

Generally speaking, it is not difficult for a person to leave the physical body. He does so every time he falls asleep. He is then outside the physical body. But when he is asleep outside the physical body his consciousness is suppressed to the point of being unconscious. Only illusory - or perhaps even not illusory - dreams rise up from this unconsciousness. But through the attainment of higher knowledge leaving the physical body takes place in fully conscious deliberateness, so that when outside the physical body the person perceives his surroundings exactly as he perceives the physical world with his senses when within the physical body. He perceives the spiritual world while outside the physical body.

But the human being is at first unconsciously asleep. Under normal circumstances he is not aware of what he could see when outside the physical body. And the reason for this is that he is protected from approaching the spiritual world unprepared.

If he is sufficiently prepared, what happens then? When he is at the abyss between the sensory world and the spiritual world, the Guardian of the Threshold extracts his true human essence - assuming he is prepared as described in the previous lessons - which can then fly over the abyss with the means indicated in the mantric verses. And then from beyond the threshold he can behold his own sensory physical being.

That is the first powerful impression of true knowledge, my dear friends, when the Guardian of the Threshold can say to the human being: See, that is how you are over there, as you appear in the physical world; here with me you are as your inner being really is.

And now meaningful words sound out again from the Guardian of the Threshold - that the person is called upon, now that he is on the other side of the abyss, how differently he sees himself on the other, physical side. He sees himself differently. He sees himself as a tripartite being. He sees himself as a tripartite being which expresses itself psychically in thinking, feeling and willing. In reality they are three humans: the thinking one, the feeling one, the willing one, which exist in every person and are only held together in one by the physical body in the physical world. And what the person sees there resounds from the lips of the Guardian of the Threshold in the following way:

O see the three
They are the one,
When you in earthly life
the human form have got.

Or also “human imprint”; one must translate the words from the occult language.

O see the three
They are the one,
When you in earthly life
the human imprint bear.

Experience the head's cosmic form
Feel the heart's cosmic pulse
Think the limbs' cosmic force

They are the three
The three, which as the one
In earthly being live.

[The mantra is written on the blackboard:]

O see the three
They are the one,
When you in earthly life
the human imprint bear.

Experience the head's cosmic form
Feel the heart's cosmic pulse
Think the limbs' cosmic force

They are the three
The three, which as the one
In earthly being live.

The Guardian of the Threshold is indicating here how the Three - which separate from each other once the person leaves the physical body - how the Three look in relation to the physical body. Thevision is directed to the physical body, to the head, heart and limbs, and the Guardian of the Threshold says: If you observe the human head in its true cosmic significance, it is a mirror image of the heavenly universe. You must look into the distance, where the universe seems to reach its boundary. (In reality it is bounded by the spirit, not as it naively appears physically to be.) In looking up you must recall that your round head is a true image of the heavenly universe. And we add here, being conscious of the mantric words:

“Experience the head's cosmic form”

The sign is added here [in front of the above line]:

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which encourages us to pause at this line of the mantric verse in order to envision the upward direction to the cosmic vastness, and of course that direction is always upward from anywhere on the earth.

“Feel the heart's cosmic pulse”

Through this cosmic-heavenly place the cosmic rhythm resounds as cosmic music. When we hear the human heart beating it seems as if this human heart were only beating as a result of the human organism's interior processes. In reality what beats in the heart is the counterpoint of the cosmic rhythm which has circulated not only for thousands but for millions of years. Therefore, pause again - the Guardian of the Threshold says - at the words “Feel the heart's cosmic pulse”, and feel what works in the heart upward as well as downward.

[The corresponding sign is drawn:]

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The triangle pointing downward combines with the one pointing upward.

“Think the limbs' cosmic force”

This cosmic force is the one concentrated from below by gravity and other earthly forces. In our thinking - which as earthly thinking is only capable of understanding the earthly - we must look downward to grasp what streams out from the earth to work in man. Now we pause again at “Think the limbs' cosmic force” in the triangle pointing downward:

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And we will feel the Guardian's words as they should affect the human heart, the human soul today if one activates this mantric verse in the appropriate way.

Experience the head's cosmic form.

The verse is spoken while making the sign before the head:

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Feel the heart's cosmic pulse

One speaks the verse while making the sign before the breast:

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Think the limbs' cosmic force

One speaks the verse while making the sign pointing downward:

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And you should then try, after letting these mantric verses work on the soul, to make the senses subdued, close the eyes, hear nothing with the ears, perceive nothing and have darkness around you for a while, so that you are living totally in the atmosphere through which these words pass. And in this way you will transport yourself to the sphere in initiation which in all reality can be realized during the encounter with the Guardian of the Threshold. This is one of the ways by which one can take the first step beyond the threshold.

But we must let the Guardian's next words work upon us with great earnestness. These words indicate that once we have crossed the threshold everything is different from the sensory world. In the sensory world we think that the site of thinking and mental images is the human head. And so it is, for the sensory world. But this thinking in the head is always mixed a little bit with willing, something which is also perceptible for normal consciousness. Because when we move from one thought to another we must use the will just as we use it when moving an arm or a leg, or when willing in general. But it is a fine, delicate willing which transfers one thought to another. When we are in the sensory world the whole extent of thinking and a small amount of willing are bound together in the head. As soon as we cross over the Threshold and encounter the Guardian it is the reverse: a small amount of thinking and much widespread willing is bound to the head. And in this willing, which otherwise sleeps in man, we sense the spirit which forms the head from out of the cosmos, the heavens, as it's spherically-shaped mirror image in all its details.

Therefore, once we have crossed beyond the threshold, the Guardian calls out the following words:

[The new mantra is written on the blackboard.]

The head's spirit,
You can will it

And now we see that willing is something quite different from what it previously was. Previously the senses were the transmitters of sense-impressions, and one was not aware that the will goes through the the eyes, through the ears, that the will goes through the sense of warmth, and through every other sense as well. Now we see that everything the eye experiences as multiple colors, what the ear hears as multiple sounds, what man perceives as warmth and cold, as rough and smooth, smells and tastes etc., is all will in the spiritual world.

[writing continues:]

And willing provides you with
The senses' multiple heaven-weaving

If on seeing the head from the other side of the threshold one recognizes how will goes through the head and how the senses represent will, then he will realize how the heart contains the soul and how one can feel the soul within the heart just as he can will the head's spirit when observing the head. And now we know that when thinking is not considered as a function of the head, but as a function of the heart, of the soul, we realize that thinking does not belong to an individual, but to the world; then one experiences cosmic-life, the music of the spheres.

[The second verse is written on the blackboard.]

The heart's soul,
You can feel it;
And feeling provides you with
Thinking's germinal-waking cosmic-life.
You live in the shining.

not in the unsubstantial shining, but the shining where the essence of the world appears.

The head's spirit,
You're able to will it;
And willing provides you with
The senses' manifold heavenly weave.

summing up in the line:

You weave in wisdom.

Summing up what pertains to the heart's soul and feeling in the line:

You live in the shining.

Just as you recognize the senses as will, you also recognize thinking as feeling in respect to cosmic being, when you consider the Three, which only in the sensory world are One.

And thirdly the Guardian of the Threshold adds:

[The third verse is written on the blackboard.]

The limbs' strength,
You can think it.

Now we have a complete reversal. Whereas normally we consider thinking to be concentrated in the head, here [in the first verse] it is the will, as I previously explained, that is concentrated in the head. Feeling stays in the heart, where it is also felt to be in the sensory world; for the inner force of the heart goes over to the spiritual world.

The limbs' strength,

You can think it.

Now thinking is brought directly into connection with the limbs, the opposite of the sensory world.

[Writing continues.]

And thinking gives you
Human striving's goal oriented will;

thus, willing becomes thinking,

You strive in virtue.

Thus, we have the complete reversal in the spiritual world as revealed to us by the Guardian of the Threshold. Whereas we normally differentiate willing, feeling, thinking from below upward in man, on the other side [of the threshold] we differentiate man as a Three: will above in the head, feeling in the middle, thinking below at the limbs.

We realize then how willing, concentrated in the head, is the weaving cosmic wisdom in which we live; how feeling is the cosmic shining in which all the spirit-beings glow; and how thinking, observed in the limbs, is human striving, which can be lived as human virtue. And the Three appear before spiritual vision thus:

The mantric verse is built thus. And we must be aware of this inner congruence, and also aware that if we let this mantric verse work on us the following will penetrate our being:

[These three lines are underlined in yellow.]

These then are the Guardian of the Threshold's words which accompany our spiritual vision of the Three, which derive from the One, when we cross over into the world beyond the threshold:

These are the sensations which must flow through the soul if real knowledge is to be obtained; these are the admonitions which the Guardian of the Threshold lets resound at the moment when he also tells us:

[Written on the blackboard:]

Those are the words which for thousands and thousands of years have resounded at all the gates to the spiritual world, admonishing and yet encouraging:

Just imagine, my sisters and brothers, that you say to yourselves for the first time: I want to take the Guardian of the Threshold's words seriously; I recognize that I was not yet a human being; I recognize that I will become one through insight into the spiritual world.

Imagine, my dear sisters and brothers, you say the second time: Oh, I didn't take the words seriously enough the first time; I must admit that I need not one, but two of the stages from where I am now in order to become a true human being.

And imagine you say the third time: I recognize that I need three of the stages from the point where I now stand, at which I am not a true human, in order to become a true human being.

The first admonition, which you give to yourself, is earnest. The second admonition is more earnest. But the third admonition must bear the most earnest impression of all. And if you can awaken this threefold admonition of earnestness from the depths of your souls, then you will have an inkling of what it means to become a true human being through knowledge. And then you will return to the first admonition - as we will also do now - as a transforming verse in our souls.

Thus, my sisters and brothers, has it resounded in the hearts of all who have striven for knowledge ever since there have been human beings on the earth.

There has been a pause in the striving since the dawn of the fifth post-Atlantean cultural epoch. According to the will of the divine-spiritual entities who guide humanity, the pause has come to an end. Now it is up to you to make human hearts open again in a worthy way to what the wise guides of humanity raise up to the vision of what works in the world as spirit, what as spirit works in the world in humanity, as the crown of existence.

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Tomorrow we will attempt to present the final scene of Goethe's “Faust” in eurythmy. It will be apparent that my reflections today and tomorrow will be linked to the end of the second part of Goethe's Faust. We are, of course, dealing with one of the greatest poetic attempts in world evolution, with regard to the entire second part of Goethe's Faust, but especially with regard to the final scene, which is based on the most significant spiritual truths. Nevertheless, as true as it is that Goethe's “Faust” allows for different degrees and levels of understanding, it is also true that one can always go further and further in terms of seeking out what has flowed from Goethe's infinitely rich spiritual life into “Faust” and especially into the second part of “Faust”.

Furthermore, we shall see that the very end of the second part has so many occult truths to reveal to us, if we go to the subtleties in the presentation of the same, as hardly any other writer in the world has tried to reveal so far. And we shall see that these truths are enshrined by Goethe in the second part of “Faust” with a wonderful—to use an apparently pedantic expression—occult-appropriate science.

Now I must frankly admit to you that I would not dare to speak about Faust in the way I want to, if I did not have a Faust and Goethe problem that has never been dormant since 1884. Therefore, perhaps I may be permitted to hint at many things in aphorisms, which would require much more detailed substantiation for anyone who does not start from spiritual science. Nevertheless, I must confess that I do not approach the subject without a certain shyness, especially when it comes to linking occult observations to Goethe's “Faust” or to any other work of literature. For then all the lamentable things that have been done by occultists and non-occultists in the interpretation of poetry arise before my eyes.

One must really be somewhat appalled at the occultistic discussion of poetry when one considers what has been done in the world with regard to such interpretations, whether from the side of science or from so-called theosophists! And so please allow me to send a kind of introduction in advance, from which you can see how little inclined I myself am to dream occult truths, occult insights, into any kind of poetry of the spiritual development of humanity, and how hard I try to present only what can really be considered absolutely established.

Now, it is my custom when I have to talk about a subject to first immerse myself in the subject in a broader sense. When taking occult considerations seriously, it is necessary to immerse oneself in the whole atmosphere in which the subject is placed. And so I endeavored to immerse myself in Goetheanism once again.

For this purpose, I had to procure a great deal of literary material that I had studied decades ago. So I took up Goethe's “Prophecies of Bakis” again. These are thirty-two sayings clothed in enigmatic form, so to speak thirty-two riddles. Now you can imagine that an enormous amount has been written about what Goethe called “prophecies” and over which he poured, so to speak, oriental wisdom – it is a particular food for literary historians. Thus, in the thirty-two riddle verses, the most diverse people have seen the most colossal secrets.

I will give you a characteristic example in a moment. It is the twenty-ninth and thirty-third riddle verse that Goethe coined. It is quite good that we delve into these types of riddle verses before we go to the last scene of “Faust”.

One thing I know and revere, even worship at its feet;
Placed on the crown of the head, it is cursed by everyone.
I know one thing, and it firmly presses the lip shut;
But in the next moment it is the loathing of the world.

It must be said: it sounds quite mysterious! And the thirtieth riddle is:

This is the highest, and at the same time the basest!
Now the most beautiful, and at once the most hideous too.
Drink it up, and taste no deeper:
Beneath the enticing foam the dregs sink to the bottom.

Before we imagine how a theosophist might “interpret” these mysterious verses, let us look at an exoteric. We will not be able to make sense of what he says, but that does not matter; it shows us what is meant by “science”: “A most remarkable turn! Goethe chose this form to conceal and at the same time reveal his meaning.” Another Goethe interpreter has referred to these verses as “Freedom and Love”. The good man is at a loss and now wants to point out an explanation himself. “The highest, and at the same time the most abominable.” That should be: youth. That is both the highest and the most abominable. He says: That solves the mystery by itself.

That is an exoteric! An esoteric could say: You have to go much deeper than that!

One I know and venerate, yes, worship at its feet;
Placed on the crown of the head, it is cursed by everyone.
One I know, and it firmly presses the lips together;
But in the next moment it is the loathing of the world.

This refers to the plant, one could say, which represents the inverted human being. It can be associated with the Logos and Lucifer, or with white and black magic, and so on! Such explanations are widespread in the theosophical literature by the thousands.

Now, the art of familiarizing oneself with spiritual science does not consist in knowing how to apply what one has absorbed in spiritual science to anything at all, but in knowing how to relate to it in the right way – in our case, for example, to Goethe. Spiritual science should not lead us to all kinds of craziness, but should take us to where truth flows. And then one finds that the first two lines of the first verse mean — a slipper, and the last two, a cigar. Goethe hated cigar smoke. Yes, that is the truth, it is not profound, but it is as Goethe meant it. And the solution of the second verse is: spirit. As the spirit it is the highest, in alcohol as intoxication it is the most abominable. It is quite good to demonstrate such a process once, because you really should not be blinded by the art of interpretation and all sorts of profound arts, but you should be guided to where the truth is.

Goethe has also been made into a national chauvinist. But he was not at all. Take the fifth verse:

Two I see! The great one! I see the greater one! The two
rubbing with hostile power, one upon the other. Here are rocks and land, there are rocks and waves!
Which is the greater one, the fate speaks only.

This was taken to refer to the struggle between France and England for control of the continent. However, the commentator quoted above rejects this and says that the French Revolution and the German people are meant. This is quite foolish! What is really meant is life and death!

Now, this matter must be taken very seriously indeed. Just because something can be proved, that is absolutely no proof that the matter is right.

I wanted to say this in advance so that you do not think that I want to fall into the same error when explaining the final scene of 'Faust'. This final scene presents us with what could be called 'Faust's Ascension'. As is well known, Faust has gone through severe aberration, and also through all the possible madness and confusion of the wider, larger world. This is how it should be shown: Faust is to be led under the influence of Ahriman-Mephistopheles through the aberrations of the world, but the deepest thing that is embodied as the eternal in the human breast should not be able to be corroded by that which comes from Mephisto-Ahriman. In the end, Faust should still be able to be absorbed by the good spiritual worlds. That is what Goethe set out to achieve with his Faust epic.

Anyone who has learned something about the spiritual worlds through spiritual science and has little artistic sense within them can generally form an idea of how they would imagine it. For Goethe, who was an artist in the most intimate and highest sense, it was not so easy. He could not simply depict how Faust ascends to heaven and turn it all into an abstract, allegorical construct. For him, that would have been symbolism, a straw he was not willing to use. He wanted art. He wanted something that would endure and be secure in the face of true reality. That is what he wanted to be there. And so it occurred to him: How should I now present this on the stage, so that Faust is led into heaven? One can only place objects of the physical plane into it, they can only hint at something symbolic, but that would be straw, that would be no art! Even with all kinds of machinery one could only represent straw. Goethe first had to seek the means through which Faust can penetrate as a soul into the spiritual worlds. One cannot penetrate into the spiritual worlds through the air, one cannot penetrate through the external physical elements. Where is something real that can provide the means by which Faust can penetrate? That can only be what the spiritual represents on earth. Yes, where is that on earth? That is the consciousness that receives the spiritual! That is, Goethe first had to create a reality of consciousness that would receive the spiritual. He does this by placing people in his scenes, people in whose consciousness the spiritual can be said to live: monks, anchorites, and he layers them on top of each other. And one can say that a soul's ascent into the spiritual worlds is a real process. To present a spiritual process before an ordinary parquet floor would not be real, it is not rooted there; but it is rooted in the souls that Goethe presents. So he first tried to depict the consciousnesses that observe the spiritual process. So he presents the choir and the echo, which can perceive the elementary world of the spirit in the sensual-physical. They have prepared themselves not only to see the outer physical nature, but also within the physical plan the spiritual world into which the soul of Faust must enter.

And now it is described in such a way that only these monks can feel it. For just take the words, they are really not descriptions of physical processes:

Forest, it sways along.

It is as if one feels the elemental world emerging from natural things.

Woods, they sway towards it.
Rocks, they press against it.
Roots, they cling to it.
Trunk close to trunk up to it.
Wave after wave splashes against it.
Cave, the deepest, protects it.
Lions, they slink silently –
friendly around us,
a place consecrated to honor,
a holy love-nest.

There is an echo to this chorus. This is not without significance. It is meant to suggest to us how truly all-encompassing that which comes from elementary nature is.

Now we are led at the same time to something that becomes a wonderful intensification in Goethe. We are presented with three advanced anchorites, the Pater ecstaticus, the Pater profundus and the Pater Seraphicus, three who have attained higher levels than the others, who as anchorites only describe the processes just described. But there is a wonderful progression from the Pater ecstaticus through the Pater profundus to the Pater Seraphicus.

The Pater Ecstaticus is concerned with the lower stages of perfection, with sensory experiences, with being within oneself. The Pater Profundus has already progressed to the point of going from within outwards, of experiencing that which nature lives through as spirit and which is at the same time human spirit. Seen from the spiritual point of view, he stands higher than the Pater Ecstaticus. We can say: the Pater Profundus sees the spirit in the cosmos, which for him simultaneously becomes spirit in man. The Pater Seraphicus sees directly into the world of the spirit; for him it does not reveal itself through nature, but he deals directly with the spirit.

Hence the mysticization of the Pater ecstaticus through inner development. What is said now means nothing but inner states:

Eternal bliss,
glowing bond of love,
boiling pain of the chest,
foaming divine joy.
Arrows, pierce me,
Lances, vanquish me,
Maces, crush me,
Lightning, batter me;
That the vain
All evaporate,
Shine the permanent star,
Eternal love's core.

We have already covered the Pater profundus, which leads to the stage of feeling the spirit through nature.

Like the rocky abyss at my feet
It weighs heavily on the deep abyss,
Like a thousand streams that flow radiantly
To the horror of the foam of the flood,
How straight, with its own powerful drive,
The trunk carries itself into the air:
So it is the almighty love
That forms and nurtures everything.
There is a wild roar around me,
As if the forest and rocky ground were surging!
And yet, lovingly in the roar,
The water rushes to the gorge,
Called to water the valley;
The lightning, which struck down in flames,
To improve the atmosphere,
Which carried poison and haze in its bosom:
Are messengers of love, they announce
What surrounds us eternally,
My innermost being may also ignite it,
Where the mind, confused, cold,
Tormented in dull senses,
A crowd of locked chains of pain.
Oh God! Soothe the thoughts,
Enlighten my needy heart.

Now, in the Pater Seraphicus, there comes an immediate grasp of the spiritual world into which Faust is to be accepted, that is, of the spirits in whose midst Faust is now to enter. For this, a consciousness must first be presented: that is the Pater Seraphicus; he provides the medium through which the blessed boys can appear. And now, again, wonderfully, I would say expertly and appropriately observed:

What a morning cloud floats
Through the firs' swaying hair!
Do I sense what lives within?
It is a young ghostly host.

Goethe has children appear who died immediately after they were born; in the vernacular, they are called midnight babies.

Faust is to join the company of such midnight babies first; they know nothing of the world, their consciousness of the past has been clouded by their birth, and they know nothing of the new world yet. This belongs together with the ascension of Faust. As in the physical world there is no lightning without thunder, so in the spiritual world such an ascension of Faust is not without the blessed boy's realization of himself.

That a lover is present,
Do you feel, so just approach;
But from rugged earthly ways,
Happy ones! you have no trace.

Spiritual beings can only see the physical plane through our eyes and ears, otherwise they see the spiritual. When a ghost sees a hand, it sees the will that moves the hand and the form; if it wants to see the physical of the hand, it must use a physical eye.

Descend into my eyes
world and earthy organ,
You can use them as yours,
Look at this area!
(He takes it in.)
These are trees, these are rocks,
waterfall that crashes
And with tremendous rolling
Shortens the steep path.

The blessed boys are now inside with Father Seraphicus. He gives them so much of his spiritual strength that they can ascend to higher spheres. This shows once again the connection between the spiritual and physical worlds. When we meditate, the spirits also benefit, which is why we should read to the dead. In this way, Pater Seraphicus gives the fruit of his meditation to the boys, and through this they ascend.

Rise to higher spheres,
Always grow unnoticed,
As, according to an eternally pure way,
Strengthen God's presence.
For that is the food of the spirits,
Which in the freest ether reign:
Eternal Love's revelation,
That to bliss unfolds.

To know the “Faust” as here in Goethe a deepest occult truth of a world poem has been incorporated, means to be closer to the occult than any number of “occult” explanations can give.

Now the boys are in their own territory. They have crossed over from the realm of the spirits of form into the realm of the spirits of movement.

Now come the angels, bringing Faust's entelechy, that is, his immortality. They have snatched this member of the spirit world from Mephistopheles and bring it up with the words:

The noble limb
Of the spirit world is saved from evil:
Whoever strives for it,
We can redeem him;
And if he has received love
From above,
The blessed host meets him
With a warm welcome.

The younger angels:

Those roses, from the hands
Of loving, holy penitents,
Helped us win the victory
And complete the great work,
To gain this treasure of souls.
Evil retreated when we scattered,
devils fled when we struck.
Instead of the usual punishments of hell
the spirits felt the torment of love;
even the old master of Satan
was permeated with acute pain.

It is an occult sentence: to Mephisto-Ahriman, love is a consuming fire and a terrible gift of darkness.

Rejoice! It is accomplished.

Now the more perfect angels:

We are left with a remnant of earth
to bear,
And if it were made of asbestos,
It is not clean.
When strong spiritual power
The elements
Gathered up in itself....

What kind of earthly remnant is this? Our soul, when it lives on earth, absorbs through its perceptions, ideas and feelings what is going on on earth, and in so doing, the soul, as it were, draws to itself what lives in the elements of the physical plane. This cannot be separated immediately. Just as corpses used to be wrapped in a fabric made of asbestos to hold the ashes together, Faust's soul has a remnant of the material world that is not pure, even if it is like the asbestos that withstands fire.

No angel parted
The united dual nature
Of the two intimate ones,
Only eternal love
Can separate them.

The angels cover their faces before the incarnation. This is a secret that can only be seen by those entities that can descend deeper than angels who have not experienced the incarnation. Only love can separate this.

Now the angels become aware of the blessed boys. The blessed boys receive what is being led up:

Release the flakes.

Here Goethe again draws on physical processes to characterize spiritual processes. When the Benedictine monks die, they are wrapped in a special garment, the “flocca”, which is brown in color; all Benedictines are buried in the same flocca, hence the word “flakes”.

Here I have tried to take a liberty with respect to what is actually there in Faust. I have said: all this must be revealed to us through consciousness. Up to now, everything passes through the consciousness of the choir, the anchorites. Now Faust himself must ascend through consciousness, but he must ascend through full consciousness, he must fill a new consciousness completely, a new consciousness that is, however, identical with him, for he ascends as a fully developed human being.

Much in Faust is still unfinished, and certainly unfinished is the Pater Marianus, whom Goethe later called Doctor Marianus. This Doctor Marianus is there so that Faust may appear through his consciousness, so I simply let Doctor Marianus be Faust himself. The anchorite Doctor Marianus is at the same time Doctor Marianus and Faust.

Now it is a matter of the profound mystery of love, as permeating the world in the fully Christian sense.

Faust, speaking in a profane sense, has seduced Gretchen, Gretchen has even been executed, she has become innocently guilty, in her there is that innocence which rests enclosed in the mystery of man, and her love is an “eternal, enduring star”. If one wants to express this in an image, one comes to the Mater Dolorosa Gloriosa. She brings with her three penitents, she does not look at the guilt of these three, but at what is innocently guilty in them. To Doctor Marianus this secret is revealed.

Here the view is unobstructed,
The spirit is uplifted.
There women pass by,
Floating upwards;
The glorious one in the middle
In a wreath of stars,
The Queen of Heaven,
I see it in the radiance.
(Enraptured)
Supreme ruler of the world!
Let me in the blue
Stretched out celestial vault
See your secret.
Appreciate what moves the man's chest
Seriously and tenderly
And with holy love
Towards you carry.

Our courage is unconquerable
When you command us,
Suddenly the heat subsides
As you pacify us.
Maiden, pure in the most beautiful sense,
Mother, worthy of honor,
Our chosen queen,
Equal to the gods.

Around her,
light clouds swirl.

Goethe quite appropriately allows the soul to emerge first from the nebulous clouds, and then to solidify into a finished form.

The chorus of penitents follows. It is magnificent that Goethe has taken, I would almost say, love in its sensual form and here has given it a religious transfiguration – for the second time; the Bible has already done so for the first time. Mary Magdalene has loved much in the real sense, but she has simply loved, and Christ sees only love, not sin, and so she also belongs to Christ. Then there is Maria Aegyptiaca and Una Poenitentium, otherwise known as Gretchen. It could also be called Doctor Marianus, otherwise known as Faust.

The blessed boys accept Faust into their circle. Faust seeks to find something of Mary in Gretchen through the Queen of Heaven, so a mystic choir may express what has taken place. This mystic choir contains great, succinct words:

All that is transitory
Is but a parable,
The inadequate,
Here it becomes reality;
The indescribable,
Here it is done;
The eternal feminine
Draws us on.

With this skeleton, I wanted to show you that Goethe really did depict this last scene appropriately, based on spiritual insight, and that he knew how to create the real foundations everywhere: the foundations of consciousness.

As one who is familiar with the subject knows, really understands, so has Goethe described. However, one must immerse oneself in what Goethe wanted. One must be in his intentions, as it were, have the dead Goethe standing before you as a living being. Because some things are not so easy to understand.

[ 1 ] The highest point in an occult school, of which it is possible to speak in a book for general readers, is Initiation. One cannot give public information concerning all that lies beyond, though the way to it can always be found by one who has previously pressed forward and penetrated the lower secrets and mysteries.

[ 2 ] The knowledge and power which are conferred upon a man through Initiation could not be obtained in any other manner excepting in some far distant future, after many incarnations, on quite another road and in quite another form. He who is initiated today experiences something which he would otherwise have to experience at a much later period and under quite different circumstances.

[ 3 ] It is right that a person should learn of the secrets of nature only so much as corresponds to his own degree of development, and for this reason alone do obstacles bar his way to complete knowledge and power. People should not be trusted with the use of fire-arms until they have had enough experience to make it certain that they will not use them mischievously or without care. If a person, without the necessary preparation, were initiated today, he would lack those experiences which, in the normal course of his development, would come to him in the future during other incarnations and would then bring with them the corresponding secrets. At the door of Initiation these experiences must, therefore, be supplied in some other way, and in their place the candidate has to undergo the preliminary teaching. [ 4 ] These are so-called “trials” which have to be passed. These trials are now being discussed in various magazines and books, but, owing to their very nature, it is not surprising that quite false impressions about them are received. For those who have not already gone through the periods of Probation and Enlightenment have seen nothing of these trials, and consequently cannot appropriately describe them.

[ 5 ] Certain matters or subjects connected with the higher worlds are produced before the candidate, but he is only able to see and hear these when he can perceive clearly the figures, tones, and colours, for which he has been prepared by the teachings on Probation and Enlightenment.

[ 6 ] The first trial consists in obtaining a clearer comprehension of the corporeal attributes of lifeless things, then of plants, of animals, of human beings (in the way that the average person possesses them). This does not mean what is commonly called “scientific knowledge;” with that it has no connection, but it has to do with intuition. What occurs is usually that the Initiate discloses to the candidate how the objects of nature and the essence of living things reveal themselves to the spiritual and mental hearing and sight. In a certain way these things then lie revealed—naked—before the beholder. Attributes and qualities which are concealed from, physical eyes and ears can then be seen and heard. Heretofore they have been enwrapped as in a veil, and the falling away of this veil for the candidate, occurs at what is called the Process of Purification by Fire. The first trial is therefore known as the “Fire-Trial.”

[ 7 ] For some people the ordinary life of every day is a more or less unconscious process of initiation by means of the Fire-Trial. These persons are those who have passed through a wealth of developing experiences, and who find that their self-confidence, courage, and fortitude have been greatly augmented in a normal way—who have learned to bear sorrow and disappointment, from the failure of their undertakings, with greatness of mind, and especially with quiet and unbroken strength. Those who have gone through such experiences are often initiates, without knowing it, and it needs but little to open for them the spiritual hearing and sight—to make them clairvoyant. For it must be noted that a genuine Fire-Trial is not merely intended to satisfy the curiosity of the candidate. He would learn, undoubtedly, many unusual things, of which others, devoid of such experiences, can have no idea; but yet this knowledge is not the end or aim, but merely the path to the end. The real aim and object is this—that the candidate shall acquire for himself, through this knowledge of the higher worlds, a greater and truer self-confidence, a higher and nobler courage, and a perseverance, an attitude of mind, altogether different from what he could have obtained in the lower world.

[ 8 ] After the Fire-Trial a candidate may always turn back; but because he has been through it, he will resume his life, strengthened in all his spiritual and physical relations, and in his next incarnation he will continue to seek for initiation. In his present life, at all events, he will prove himself a more useful member of society, will be of greater service to humanity than he was before, and in whatever position he may find himself, his firmness, prudence, and favourable influence over his fellows will have greatly increased.

[ 9 ] But if, after coming out of the Fire-Trial, he should wish, to continue in the occult school, he has then to be instructed in a certain writing system which is used by those in the school. Occult teachings are written in this occult writing-system, because what is really occult can neither be perfectly spoken of in words or our ordinary speech, nor set forth in the ordinary ways of writing. Those who have learned from the Initiates endeavour to translate the teachings of Occultism as best they may into terms of ordinary speech.

[ 10 ] The symbols or signs of the secret script are not arbitrarily invented or imagined, but correspond to powers which are active and efficacious in the world. It is through these symbols or signs, that one learns the language of such matters. The candidate immediately sees for himself that these symbols correspond to the figures, tones, and colours which he has learned to perceive during the periods of Probation and Enlightenment. He now understands that all which went before was only like learning how to spell; and that only now does he begin to read in the higher worlds. All that appeared to him before as separate figures, tones, and colours, is now revealed to him as a Perfect unity, a coherent harmony, and now, or the first time, he attains a real certainty in observing and following the higher worlds. Hitherto it was not possible for him to be sure that what he saw had been clearly or correctly perceived. Now, too, it is possible, at last, that a correct understanding, in the spheres of the higher knowledge, can begin to arise between the candidate and the Initiate. For no matter how close the connection between the two may be, no matter what form their intercourse may take in ordinary life, the Initiate can only communicate to the candidate, on these planes, in the direct form or figures of the secret alphabet.

[ 11 ] Through this occult speech the student also learns certain rules of conduct for life, certain duties and obligations, of which, before he knew nothing whatever. When he learns to know these, he is able to perform actions which have a significance and meaning such as the actions of one who is not initiated can never possess. The only point of view from which he is now able to look upon things, the only plane from which he can now make manifest his deeds, is that of the higher worlds. Instructions concerning such deeds can only be read, or understood, in the secret script.

[ 12 ] Yet it must be emphasized and clearly apprehended that there are persons who, unconsciously, have the ability or faculty of performing these actions, notwithstanding that they have never been in an occult school. Such “helpers of humanity and the world” proceed blessedly and beneficently through life. There are certain fundamental reasons, which cannot be here discussed, why they are in possession of seemingly supernatural gifts. The difference between these persons and the pupils of an occult school is only that the former act unconsciously, but the latter with a full knowledge, insight, judgment, and understanding of the entire matter in hand. The candidate wins by training, what has been bestowed, upon his fellow by a Higher Power, for the good of humanity. One should: freely and openly honour these favoured ones of God; but one should not, on their account, consider the work of the occult schools unnecessary or superfluous.

[ 13 ] Now that the student has learned the “Mystery language,” there yet awaits him another trial. By this he must prove whether he can move with freedom and certainty in the higher worlds. In ordinary life a man will be impelled to actions by outward motives and conditions. He works at this or that because certain duties are imposed upon him by outward circumstances. It need hardly be mentioned that the occult student must in no way neglect any of the duties connected with his ordinary life because he is working in the higher worlds. None of his duties there can constrain him to treat with inattention or carelessness any one of his duties in the lower world. The father will remain just as good a father to his family, the mother just as good a mother, and neither the officer nor the soldier, nor anyone else, will be detained from their necessary duties because they happen to be students in an occult school. On the contrary, all the qualities which make men capable are increased to a degree of which the uninitiated can form no idea. That this may not always appear to be the case in the eyes of the uninitiated is merely due to the fact that he has not always the ability to correctly judge or criticise the Initiate. The deeds of the latter are not always entirely intelligible to the former. But, as we have said before, this only happens in certain cases.

[ 14 ] For him who has arrived at the so-called “Steps of Initiation,” there are now duties to be performed to which no outer stimulus is given. He will be moved to do these things by no external pressure, but by those rules of conduct which have been communicated to him in the mystery-language. In this second, trial he must prove that, led by such rules of conduct, he can act from inner promptings just as firmly as an officer performs his obligatory duties. For this purpose the teacher will set before the pupil certain definite tasks. The latter has now to execute some deed in consequence of observations made from the basis of what he learned during Probation and Enlightenment. He has to find the way to what he is now to perform, by means of the mystery-language, which by this time is familiar to him. If he discerns his duty and executes it correctly, he has endured the trial, and he recognises the success which attends the fulfilment of the task by the changed manner with which the spiritual eyes and ears now apprehend the figures, tones, and colours. The occult teacher tells him distinctly how these must appear after the consummation of the trial, and the candidate must know how he can effect this change. This trial is known as the “Water-Trial,” because in consequence of its performance taking place on the higher planes, that support which would otherwise have been received from outward conditions is now taken away. One's movements are like those which are made in water by someone who is learning to swim. He feels no support under his feet. This practice must be often repeated until the candidate attains absolute poise and assurance.

[ 15 ] These trials are also dependent upon a quality which is produced by the experiences in the higher worlds. The candidate cultivates this quality to an extent which, in so short a time, he could not possibly reach while developing in the ordinary way, but could only attain after many incarnations. In order to bring about the change here mentioned, the following is the principal necessity: The candidate must altogether be guided by what has been proven to him by the cultivation, of his higher faculties, by the results of his reading in the secret ciphers.

Should he, during these experiences, attempt to introduce any of his own opinions or desires, or, should he diverge for one moment from the laws and rules which he has proved to be right, something quite other than that which is meant will occur. In such cases the candidate loses sight of the coal for which these matters are undertaken, and the result is only confusion. He has, therefore, manifold opportunities, during these trials, for the development of self-control, and this, indeed, is the principal quality needed. Those trials are, therefore, much more easily endured by those who, before initiation, have gone through a life which has enabled them to acquire command of themselves. Those who have developed the characteristic of following their higher principles and ideals without thought of personal honour or desire, who discern always the duty to be fulfilled, even though the inclinations and sympathies are too often ready to lead them an. other way, are already, in this midst of everyday life, unconscious initiates. They need but little to enable them to succeed in the prescribed trials. Indeed, one may say that a certain measure of initiation, thus unconsciously acquired in life, will be absolutely necessary before entering upon the second trial. For even as many who during youth have not learnt to write or spell, find much difficulty in learning to do so during later years, so it is also difficult to develop, merely from a knowledge of the higher worlds, the necessary degree of self-control, if one has not already acquired a certain measure of it in the course of ordinary life.

The things of the physical world do not alter, however we may desire them to do so, but in the higher worlds our wishes, inclinations, and desires are causes that produce effects. If we desire to bring about particular changes in these worlds, we must hold ourselves in absolute control, we must follow the right principle, must entirely subdue the personal will.

[ 16 ] There is an attribute which at this stage, of initiation has to be especially considered,—quite a healthy and sure faculty of judgment. Attention must be directed to the education of this faculty during all the previous stages, and in the course of them it must be proved whether the candidate has developed this quality sufficiently to make him fit to tread the path of true knowledge. Further progress is now only possible for him if he is able to distinguish illusion, superstition, unsubstantial fancies, and all manner of such things, from the true realities. At first, this is much more difficult to accomplish upon the higher stages of existence than upon the lower. Every prejudice, every cherished opinion regarding these matters, in whatever connection, must vanish away. Truth alone must guide. There must be perfect readiness to surrender at once any existing opinion, idea, or inclination, when the logical idea demands it. Absolute certainty in the higher worlds is only to be obtained when one never obtrudes one's own opinions.

[ 17 ] People whose mode of thought inclines them to phantasy, prejudice, and so forth, can make no progress on the occult way. In truth, it is a glorious treasure that the occult student shall attain. All doubt as to the higher worlds will be taken away from him. In all their law they will reveal themselves to his gaze. But so long as he is blindfolded he cannot win these heights and compensations. It were, indeed, unhappy for him if his phantasies and superstitions ran away with his intellect and reason. Dreamers and people inclined to phantasies are as unfit for the occult path as are superstitious people; for in dreams, phantasies, and superstitions lurk the most dangerous enemies on the road to knowledge. But because upon the gateway which leads to the second trial are written the words, “All prejudices must fall away;” because the candidate has already seen upon the portals that opened to him in the first trial, the words, “Without a normal common sense all your efforts are in vain,”—yet it is not necessary to think that the capacity for inspiration and enthusiasm, and all the poetry of life, is lost to the student of Occultism.

[ 18 ] If he be now sufficiently advanced, a third trial awaits the candidate. No aim, no boundary lines, are here set for him. All is left entirely in his own hands. He finds himself in a condition where nothing causes or induces him to act. He must find the way of his own accord and from within himself. Conditions or people who might have stimulated him to action are no longer there. Nothing and nobody can give the strength which he now needs, but he himself alone. If he should not find this strength within himself, he will very soon find himself standing where he was before; but it must be remarked that very few of those who have endured the previous trials will fail at this point in finding the necessary strength. Either they will have turned back already or they can endure at this point also. The only thing necessary is the ability to make a resolution quickly. For here, in the truest meaning of the phrase, one must find oneself. In all matters one must quickly resolve to hear the suggestions, the inspirations of the spirit. One has no time for doubt or delay. Every moment of hesitation would add to the proof that one was not yet ready. All that hinders one from hearing the voice of the spirit must be boldly conquered. It is entirely a matter of proving one's presence of mind, and it is this attribute to which attention must be paid during all the foregoing stages of development. All temptations to act, or even to think, which hitherto assailed a man, must now cease; but in order that he may not slip into inaction, he must not lose his hold upon himself. For only in himself can he find that one sure centre-point on which he can depend. No one, without further familiarity with the subject, should feel an antipathy to this principle of self-rejection. For him who has endured the trials already described, it indicates the most perfect felicity.

[ 19 ] And in this, as in the other stages before mentioned, for many people, everyday life itself can be an occult school. People who have reached the point of being able, when suddenly confronted with some task or problem demanding immediate action, to come to a swift resolution, to act without delay or personal consideration, have, indeed, undergone their Occult schooling in everyday life. The situation which one wishes to suggest is one in which a successful action is impossible unless the person concerned grasps the whole matter and acts at once. He is quick to act when misfortune is in sight, when a moment's hesitation may produce a catastrophe; and he who possesses the qualities which can be developed into a permanent attribute of such a kind, has already evolved, unknown to himself the degree of ripeness necessary for the third trial. For, as already remarked, at this stage it all depends upon the development of presence of mind.

In the occult schools this trial is known as the “Air-Trial,” because while undergoing it the, candidate can support himself neither upon the firm ground, nor any external cause, nor that which he has learned in Probation and Enlightenment from the figures and tones and colours, but solely upon himself.

[ 20 ] If the occult student has endured these trials, he is then permitted to enter “the Temple of the Higher Wisdom.” All that can be further said upon this subject can only be given out in the smallest hints and suggestions. That which has now to be performed has been so often put into words that many say that the pupil has here to take an “oath,” promising to betray nothing that comes from the teacher. Nevertheless these expressions “oath” and “betrayal” are in no way appropriate, but are only misleading... It is no matter of an oath in the ordinary sense of the word, but is rather an experience that comes at this stage. Here the candidate appreciates the true value of the occult teachers, and their place in the service of humanity. At last he begins to understand the world correctly. It is not so much a matter of “withholding” the higher truths now learned, but much more of upholding them in the right way and with the necessary tact. That about which one learns to “keep silence” is something quite different. One gains possession of this fine attribute in regard to many things of which one had previously spoken, and especially in regard to the manner in which one has spoken of them. Yet it would be a bad Initiate who did not place all his mystical experiences, as adequately and as far-reachingly as possible, at the service of humanity. The sole obstacle to communication in such matters is the misunderstanding of the person who receives it. Above all, the higher secrets do not allow themselves to be spoken about promiscuously, but to none who has passed the steps of development above described, is it actually forbidden to speak of these matters. No one is asked for a negative oath, but everything is placed on one's own responsibility. What one really learns is to find out within oneself what should be done under all circumstances, and the “oath” means nothing more than this, that one is found qualified to be entrusted with such a responsibility.

[ 21 ] If the candidate is found fit, he is then given what is called, symbolically, “the draught of forgetfulness.” This means that he will be initiated into the secret knowledge enabling him to act without being continually disturbed by the lower memory. This is absolutely necessary for the Initiate, for he must possess full faith in the immediate present. He must be able to destroy that veil of memory which extends itself round humanity more and more thickly with every moment of life.

If one judges of something which happens to one today, according to the experiences of yesterday, one is subjected by so doing to a multitude of errors. Of course, it is not intended that the reader should think that one ought to renounce all the experience acquired in life.

One ought always to keep it in mind as firmly as possible. But as an Initiate, one should retain the ability for judging every fresh experience from outside of oneself, unclouded by all bygone experiences. One must be prepared, at every moment, that a new thing or being shall bring to one a new revelation. If one judges the new by the standard of the old, one necessarily falls into error. For this very reason, the memory of past experiences is useful, for they make one capable of seeing the new. If one had not gone through a certain experience, one would probably not have seen at all the attributes of this or that being or thing; but such experiences ought only to enable one to discern the new and not by any means to cause one to judge it by the old. In this way the Initiate obtains certain definite qualities, and by means of these many things are revealed to him while they remain concealed from the uninitiated.

[ 22 ] The second draught which is given to the Initiate is the “draught of remembrance.” By receiving this he becomes capable of keeping the higher secrets ever-present in the soul. Ordinary memory would not be sufficient to ensure this; one must be absolutely at one with the higher truths. One must not merely know them, but be able, as a matter of course, to manifest and administer them in living actions, even as an ordinary man eats and drinks. They must become one's practice, one's inclinations, one's habits. It must be unnecessary to think of them consciously (in the usual sense of the word); they must become a part of oneself and express themselves through one's very being; they must flow through one, even as the life-currents run through one's organism. So must we make ourselves as perfect in a spiritual sense as nature has made us in a physical.

[ 1 ] A free spirit acts according to his impulses, that is, according to intuitions selected from the totality of his world of ideas by thinking. For an unfree spirit, the reason why he singles out a particular intuition from his world of ideas in order to make it the basis of an action, lies in the world of percepts given to him, that is, in his past experiences. He recalls, before coming to a decision, what someone else has done or recommended as suitable in a comparable case, or what God has commanded to be done in such a case, and so on, and he acts accordingly. For a free spirit, these prior conditions are not the only impulses to action. He makes a completely first-hand decision. What others have done in such a case worries him as little as what they have decreed. He has purely ideal reasons which lead him to select from the sum of his concepts just one in particular, and then to translate it into action. But his action will belong to perceptible reality. What he achieves will thus be identical with a quite definite content of perception. The concept will have to realize itself in a single concrete occurrence. As a concept it will not be able to contain this particular event. It will refer to the event only in the same way as a concept is in general related to a percept, for example, the concept of the lion to a particular lion. The link between concept and percept is the mental picture (see Chapter 6). For the unfree spirit, this link is given from the outset. Motives are present in his consciousness from the outset in the form of mental pictures. Whenever there is something he wants to carry out, he does it as he has seen it done, or as he has been told to do it in the particular case. Hence authority works best through examples, that is, through providing quite definite particular actions for the consciousness of the unfree spirit. A Christian acts not so much according to the teaching as according to the example of the Saviour. Rules have less value for acting positively than for refraining from certain actions. Laws take on the form of general concepts only when they forbid actions, but not when they prescribe them. Laws concerning what he ought to do must be given to the unfree spirit in quite concrete form: Clean the street in front of your door! Pay your taxes, amounting to the sum here given, to the Tax Office at X! and so on. Conceptual form belongs to laws for inhibiting actions: Thou shalt not steal! Thou shalt not commit adultery! These laws, too, influence the unfree spirit only by means of a concrete mental picture, for example, that of the appropriate secular punishment, or the pangs of conscience, or eternal damnation, and so on.

[ 2 ] Whenever the impulse for an action is present in a general conceptual form (for example, Thou shalt do good to thy fellow men! Thou shalt live so that thou best promotest thy welfare!) then for each particular case the concrete mental picture of the action (the relation of the concept to a content of perception) must first be found. For the free spirit who is impelled by no example, nor fear of punishment or the like, this translation of the concept into a mental picture is always necessary.

[ 3 ] Man produces concrete mental pictures from the sum of his ideas chiefly by means of the imagination. Therefore what the free spirit needs in order to realize his ideas, in order to be effective, is moral imagination. This is the source of the free spirit's action. Therefore it is only men with moral imagination who are, strictly speaking, morally productive. Those who merely preach morality, that is, people who merely spin out moral rules without being able to condense them into concrete mental pictures, are morally unproductive. They are like those critics who can explain very intelligibly what a work of art ought to be like, but who are themselves incapable of even the slightest productive effort.

[ 4 ] Moral imagination, in order to realize its mental picture, must set to work in a definite sphere of percepts. Human action does not create percepts, but transforms already existing percepts and gives them a new form. In order to be able to transform a definite object of perception, or a sum of such objects, in accordance with a moral mental picture, one must have grasped the principle at work within the percept picture, that is, the way it has hitherto worked, to which one wants to give a new form or a new direction. Further, it is necessary to discover the procedure by which it is possible to change the given principle into a new one. This part of effective moral activity depends on knowledge of the particular world of phenomena with which one is concerned. We shall, therefore, look for it in some branch of learning in general. Moral action, then, presupposes, in addition to the faculty of having moral ideas (moral intuition) and moral imagination, the ability to transform the world of percepts without violating the natural laws by which these are connected.¹ This ability is moral technique. It can be learnt in the same sense in which any kind of knowledge can be learnt. Generally speaking, men are better able to find concepts for the existing world than to evolve productively, out of their imagination, the not-yet-existing actions of the future. Hence it is perfectly possible for men without moral imagination to receive such mental pictures from others, and to embody them skillfully into the actual world. Conversely, it may happen that men with moral imagination lack technical skill, and must make use of other men for the realization of their mental pictures.

[ 5 ] In so far as knowledge of the objects within our sphere of action is necessary for acting morally, our action depends upon such knowledge. What we are concerned with here are laws of nature. We are dealing with natural science, not ethics.

[ 6 ] Moral imagination and the faculty of having moral ideas can become objects of knowledge only after they have been produced by the individual. By then, however, they no longer regulate life, for they have already regulated it. They must now be regarded as effective causes, like all others (they are purposes only for the subject). We therefore deal with them as with a natural history of moral ideas.

[ 7 ] Ethics as a science that sets standards, in addition to this, cannot exist.

[ 8 ] Some people have wanted to maintain the standard-setting character of moral laws, at least in so far as they have understood ethics in the sense of dietetics, which deduces general rules from the organism's requirements in life as a basis for influencing the body in a particular way (e.g., Paulsen, in his System der Ethik). This comparison is false, because our moral life is not comparable with the life of the organism. The functioning of the organism occurs without any action on our part; we come upon its laws in the world ready-made and can therefore seek them and apply them when found. Moral laws, on the other hand, are first created by us. We cannot apply them until we have created them. The error arises through the fact that, as regards their content, moral laws are not newly created at every moment, but are inherited. Those that we have taken over from our ancestors appear to be given, like the natural laws of the organism. But a later generation will certainly not be justified in applying them as if they were dietetic rules. For they apply to individuals and not, as natural laws do, to specimens of a general type. Considered as an organism, I am such a generic specimen and I shall live in accordance with nature if I apply the natural laws of my general type to my particular case; as a moral being, I am an individual and have laws of my very own.²

[ 9 ] This view appears to contradict the fundamental doctrine of modern natural science known as the theory of evolution. But it only appears to do so. Evolution is understood to mean the real development of the later out of the earlier in accordance with natural law. In the organic world, evolution is understood to mean that the later (more perfect) organic forms are real descendants of the earlier (imperfect) forms, and have developed from them in accordance with natural laws. The adherents of the theory of organic evolution ought really to picture to themselves that there was once a time on our earth when a being could have followed with his own eyes the gradual development of reptiles out of proto-amniotes, had he been able to be there at the time as an observer, endowed with a sufficiently long span of life. Similarly, evolutionists ought to picture to themselves that a being could have watched the development of the solar system out of the Kant-Laplace primordial nebula, had he been able to remain in a suitable spot out in the cosmic world ether during that infinitely long time. That with such mental pictures, the nature of both the proto-amniotes and the Kant-Laplace cosmic nebula would have to be thought of differently from the way the materialist thinkers do, is here irrelevant. But no evolutionist should ever dream of maintaining that he could get the concept of the reptile, with all its characteristics, out of his concept of the proto-amniotic animal, if he had never seen a reptile. Just as little would it be possible to derive the solar system from the concept of the Kant-Laplace nebula, if this concept of a primordial nebula is thought of as being directly determined only by the percept of the primordial nebula. In other words, if the evolutionist is to think consistently, he is bound to maintain that later phases of evolution do actually result from earlier ones, and that once we have been given the concept of the imperfect and that of the perfect, we can see the connection; but on no account should he agree that the concept attained from the earlier is, in itself, sufficient for evolving the later out of it. From this it follows for ethics that, though we can certainly see the connection between later moral concepts and earlier, we cannot get even a single new moral idea out of the earlier ones. As a moral being, the individual produces his own content. For the student of ethics, the content thus produced is just as much a given thing as reptiles are a given thing for the scientist. Reptiles have developed out of proto-amniotes, but the scientist cannot get the concept of reptiles out of the concept of the proto-amniotes. Later moral ideas evolve out of earlier, but the student of ethics cannot get the moral concepts of a later civilization out of those of an earlier one. The confusion arises because, as scientists, we start with the facts before us, and then get to know them, whereas in moral action we ourselves first create the facts which we then get to know. In the process of evolution of the moral world order we accomplish something that, at a lower level, is accomplished by nature: we alter something perceptible. The ethical standard thus cannot start, like a law of nature, by being known, but only by being created. Only when it is there, can it become an object of knowledge.

[ 10 ] But can we not then make the old a measure for the new? Is not every man compelled to measure the products of his moral imagination by the standard of traditional moral doctrines? For something that should reveal itself as morally productive, this would be just as absurd as to want to measure a new form in nature by an old one and say that, because reptiles do not conform to the proto-amniotes, they are an unjustifiable (pathological) form.

[ 11 ] Ethical individualism, then, is not in opposition to a rightly understood theory of evolution, but follows directly from it. Haeckel's genealogical tree, from protozoa up to man as an organic being, ought to be capable of being continued without an interruption of natural law and without a break in the uniformity of evolution, up to the individual as a being that is moral in a definite sense. But on no account could the nature of a descendant species be deduced from the nature of an ancestral one. However true it is that the moral ideas of the individual have perceptibly developed out of those of his ancestors, it is equally true that the individual is morally barren unless he has moral ideas of his own.

[ 12 ] The same ethical individualism that I have developed on the basis of views already given could also be derived from the theory of evolution. The final conviction would be the same; only the path by which it was reached would be different.

[ 13 ] The appearance of completely new moral ideas through moral imagination is, for the theory of evolution, no more miraculous than the development of a new animal species out of an old one ; only, as a monistic view of the world, this theory must reject, in morality as in science, every transcendental (metaphysical) influence, every influence that is merely inferred and cannot be experienced ideally. In doing so, the theory follows the same principle that guides it when it seeks the causes of new organic forms without invoking the interference of an extra-mundane Being who produces every new species, in accordance with a new creative thought, by supernatural influence. Just as monism has no use for supernatural creative thoughts in explaining living organisms, so it is equally impossible for it to derive the moral world order from causes which do not lie within the experienceable world. It cannot admit that the moral nature of will is completely accounted for by being traced back to a continuous supernatural influence upon moral life (divine government of the world from the outside), or to an act of revelation at a particular moment in history (giving of the ten commandments), or to God's appearance on the earth (as Christ). What happens to man, and in man, through all this, becomes a moral element only when, in human experience, it becomes an individual's own. For monism, moral processes are products of the world like everything else that exists, and their causes must be sought in the world, that is, in man, since man is the bearer of morality.

[ 14 ] Ethical individualism, then, is the crowning feature of the edifice that Darwin and Haeckel have striven to build for natural science. It is spiritualized theory of evolution carried over into moral life.

[ 15 ] Anyone who, in a narrow-minded way, restricts the concept of the natural from the outset to an arbitrarily limited sphere may easily conclude that there is no room in it for free individual action. The consistent evolutionist cannot fall a prey to such narrow-mindedness. He cannot let the natural course of evolution terminate with the ape, and allow man to have a “supernatural” origin; in his very search for the natural progenitors of man, he is bound to seek spirit in nature; again, he cannot stop short at the organic functions of man, and take only these as natural, but must go on to regard the free moral life as the spiritual continuation of organic life.

[ 16 ] If he is to keep to his fundamental principles, the evolutionist can state only that the present form of moral action evolves from other forms of activity in the world; the characterizing of an action, that is, whether it is a free one, he must leave to the immediate observation of the action. In fact, he maintains only that men have developed out of ancestors that were not yet human. What men are actually like must be determined by observation of men themselves. The results of this observation cannot contradict the properly understood history of evolution. Only the assertion that the results are such as to exclude a natural ordering of the world would contradict recent trends in the natural sciences.³

[ 17 ] Ethical individualism has nothing to fear from a natural science that understands itself: for observation shows that the perfect form of human action has freedom as its characteristic quality. This freedom must be allowed to the human will, in so far as the will realizes purely ideal intuitions. For these intuitions are not the results of a necessity acting upon them from without, but are due only to themselves. If a man finds that an action is the image of such an ideal intuition, then he feels it to be free. In this characteristic of an action lies its freedom.

[ 18 ] What are we to say, from this standpoint, about the distinction mentioned earlier (see Chapter 1) between the two propositions, “To be free means to be able to do as one wills” and, “To be at liberty to desire or not to desire is the real proposition involved in the dogma of freewill”? Hamerling bases his view of free will precisely on this distinction, by declaring the first statement to be correct but the second to be an absurd tautology. He says, “I can do as I will. But to say I can want as I will is an empty tautology.” Whether I am able to do, that is, to translate into reality, what I will, that is, what I have set before myself as my idea of action, depends on external circumstances and on my technical skill (ee above). To be free means to be able of one's own accord to determine by moral imagination those mental pictures (motives) which underlie the action. Freedom is impossible if anything other then myself (mechanical process or merely inferred extra-mundane God) determines my moral ideas. In other words, I am free only when I myself produce these mental pictures, not when I am merely able to carry out the motives which another being has implanted in me. A free being is one who can want what he himself considers right. Whoever does anything other than what he wants must be impelled to it by motives which do not lie within him. Such a man is unfree in his action. To be at liberty to want what one considers right or what one considers wrong, would therefore mean to be at liberty to be free or unfree. This is, of course, just as absurd as to see freedom in the ability to do what one is compelled to will. But this last is just what Hamerling maintains when he says, “It is perfectly true that the will is always determined by motives, but it is absurd to say that on this account it is unfree; for a greater freedom can neither be desired nor conceived than the freedom to realize oneself in proportion to one's own strength and determination.” In deed it can! It is certainly possible to desire a greater freedom, and this for the first time the true one: namely, to decide for oneself the motives for one's will.

[ 19 ] Under certain conditions a man may be induced to abandon the execution of his will. To allow others to prescribe to him what he ought to do—in other words, to want what another, and not he himself, considers right—to this a man will submit only to the extent that he does not feel free.

[ 20 ] External powers may prevent me from doing as I will. Then they simply condemn me to do nothing or to be unfree. Not until they would enslave my spirit, drive my motives out of my head, and put their own motives in the place of mine, do they really aim at making me unfree. For this reason the Church sets itself not only against the mere doing, but especially against the impure thoughts, that is, the motives of my action. The Church makes me unfree if, for her, all those motives she has not herself enunciated seem impure. A Church or other community produces unfreedom when its priests or teachers make themselves into keepers of consciences, that is, when the faithful are obliged to go to them (to the confessional) for the motives of their actions.

Author's addition, 1918

[ 21 ] In these chapters on the human will I have shown what man can experience in his actions so that, through this experience, he comes to be aware: My will is free. It is particularly significant that the right to call an act of will free arises from the experience that an ideal intuition comes to realization in the act of will. This experience can only be the result of an observation, and is so, in the sense that we observe our will on a path of development towards the goal where it becomes possible for an act of will to be sustained by purely ideal intuition. This goal can be reached, because in ideal intuition nothing else is at work but its own self-sustaining essence. When such an intuition is present in human consciousness, then it has not been developed out of the processes of the organism, but rather the organic activity has withdrawn to make room for the ideal activity (see Chapter 9). When I observe an act of will that is an image of an intuition, then from this act of will too all organically necessary activity has withdrawn. The act of will is free. This freedom of the will cannot be observed by anyone who is unable to see how the free act of will consists in the fact that, firstly, through the intuitive element, the activity that is necessary for the human organism is checked and repressed, and then replaced by the spiritual activity of the idea-filled will. Only those who cannot make this observation of the twofold nature of a free act of will, believe that every act of will is unfree. Those who can make this observation win through to the recognition that man is unfree in so far as he cannot complete the process of suppressing the organic activity; but that this unfreedom tends towards freedom, and that this freedom is by no means an abstract ideal but is a directive force inherent in human nature. Man is free to the extent that he is able to realize in his acts of will the same mood of soul that lives in him when he becomes aware of the forming of purely ideal (spiritual) Intuitions.

• 1. Only a superficial critic will find in the use of the word “faculty” in this and other passages a relapse into the doctrine of faculties of the soul, found in the older psychology. The meaning of the word is clear when taken in connection with what is said in (Chapter 5).
• 2. When Paulsen (on page 15 of the book mentioned above) says, “Different natural endowments and different conditions of life demand both a different bodily and also a different spiritual-moral diet,” he is very close to the correct view, but yet he misses the decisive point. In so far as I am an individual, I need no diet. Dietetic means the art of bringing a particular specimen into harmony with its generic laws. But as an individual I am not a specimen of a general type.
• 3. That we speak of thoughts (ethical ideas) as objects of observation is fully justified. For, although during the activity of thinking the products of thinking do not appear at the same time in the field of observation, they can nevertheless become objects of observation afterwards. And it is in this way that we have arrived at our characterization of action.

[ 1 ] A free spirit acts according to his impulses, i.e., intuitions, which his thinking has selected out of the whole world of his Ideas. For an unfree spirit, the reason why he singles out a particular intuition from his world of Ideas, in order to make it the basis of an action, lies in the perceptual world which is given to him, i.e., in his past experiences. He recalls, before making a decision, what someone else has done, or recommended as proper in an analogous case, or what God has commanded to be done in such a case, etc., and he acts on these recollections. For a free spirit these preliminary conditions are not the only impulses to action. He takes an absolutely original decision. He cares as little what others have done in such a case as what commands they had laid down. He has purely ideal reasons which determine him to select a particular concept out of the sum of his concepts, and to realize it in action. But his action will belong to perceptible reality. Consequently, what he achieves will be identical with a definite content of perception. The concept will have to realize itself in a concrete particular event. As a concept it will not contain this particular event. It will refer to the event only in the same way as, in general, a concept is related to a percept, e.g., the concept lion to a particular lion. The link between concept and percept is the representation.¹ To the unfree spirit this intermediate link is given from the outset. Motives exist in his consciousness from the first in the form of representations. Whenever he intends to do anything he acts as he has seen others act, or as he is ordered to do in each separate case. Hence authority is most effective in the form of examples, i.e., in the form of quite definite particular actions handed down for the consciousness of the unfree spirit. A Christian models his conduct less on the teaching than on the model of the Saviour. Rules have less value for telling men positively what to do than for telling them what to leave undone. Laws take on the form of general concepts only when they forbid actions, not when they prescribe actions. Laws concerning what we ought to do must be given to the unfree spirit in wholly concrete form. Clean the street in front of your door! Pay your taxes to such and such an amount to the tax-collector! etc. Conceptual form belongs to laws which inhibit actions. Thou shalt not steal! Thou shalt not commit adultery! These laws, too, influence the unfree spirit only by means of a concrete representation, e.g., that of the punishments attached by human authority, or of the pangs of conscience, or of eternal damnation, etc.

[ 2 ] When the motive to an action exists in general conceptual form (e.g., Thou shalt do good to thy fellow-men! Thou shalt live so that thou promotest best thy welfare!) there must first be found, in the particular case, the concrete representation of the action (the relation of the concept to a content of perception). For a free spirit who is not compelled by any model nor by fear of punishment, etc., this translation of the concept into a representation is always necessary.

[ 3 ] Now man produces concrete representations from out of the sum of his Ideas by means of the imagination. Hence what the free spirit needs in order to realize his Ideas, in order to assert himself in the world, is moral imagination. This is the source of the free spirit's action. Only those men, therefore, who are endowed with moral imagination are, properly speaking, morally productive. Those who merely preach morality, i.e., those who merely excogitate moral rules without being able to condense them into concrete representations, are morally unproductive. They are like those critics who can explain very reasonably how a work of art ought to be made, but who are themselves incapable of the smallest artistic production.

[ 4 ] Moral imagination, in order to realize its representation, must set to work upon a determinate sphere of percepts. Human action does not create percepts, but transforms already existing percepts and gives them a new form. In order to be able to transform a definite object of perception, or a sum of such objects, in accordance with a moral representation, one must have grasped the law-abiding content of the percept-picture (its hitherto existing mode of working to which one wants to give a new form or a new direction). Further, it is necessary to discover the procedure by which it is possible to change the given law into the new one. This part of effective moral activity depends on knowledge of the particular world of phenomena with which one has got to deal. We shall, therefore, find it in some branch of scientific knowledge in general. Moral action, then, presupposes, in addition to the faculty of moral Ideation ² and of moral imagination, the ability to transform the world of percepts without breaking the natural laws by which they are connected. This ability is moral technique. It may be learnt in the same sense in which science in general may be learnt. For, in general, men are better able to find concepts for the ready-made world than productively to originate out of their imagination future, and as yet non-existing, actions. Hence, it is very well possible for men without moral imagination to receive moral representations from others, and to engrave them skillfully into the actual world. Vice versa, it may happen that men with moral imagination lack technical skill, and are dependent on the service of other men for the realization of their representations.

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

[ 6 ] Moral imagination and the faculty of moral Ideation can become objects of knowledge only after they have first been produced by the individual. But, then, they no longer regulate life, but have already regulated it. They must now be treated as efficient causes, like all other causes (they are purposes only for the subject). The study of them is, as it were, the Natural Science of moral representations.

[ 7 ] Ethics as a Normative Science, over and above this science, cannot exist.

[ 8 ] Some would maintain the normative character of moral laws at least in the sense that Ethics is to be taken as a kind of dietetic which from the conditions of the organism's life, deduces general rules, on the basis of which it hopes to give detailed directions to the body. (Paulsen, System der Ethik.) This comparison is mistaken, because our moral life cannot be compared with the life of the organism. The function of the organism occurs without any volition on our part. We find its laws ready-made in the world; hence we can discover them and apply them when discovered. Moral laws, on the other hand, do not exist until we create them. We cannot apply them until we have created them. The error is due to the fact that moral laws are not, in their content, at every moment new creations, but are handed down by tradition. Those which we take over from our ancestors appear to be given like the natural laws of the organism. But it does not follow that a later generation has the right to apply them in the same way as dietetic rules. For they apply to individuals, and not, like natural laws, to specimens of a genus. Considered as an organism I am such a generic specimen, and I shall live in accordance with nature if I apply the laws of my genus to my particular case. As a moral being I am an individual and have laws which are wholly my own.³

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

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

[ 11 ] Ethical Individualism, then, so far from being in opposition to the theory of evolution rightly understood, is a direct consequence of it. Haeckel's genealogical tree, from protozoa up to man as an organic being, ought to be capable of being worked out without a breach of natural law, and without a gap in its uniform evolution, up to the individual as a moral being in a definite sense. But in no case could we deduce the nature of a later species from the nature of an ancestral species. However true it is that the moral Ideas of the individual have perceptibly grown out of those of his ancestors, it is also true that the individual is morally barren, unless he has moral Ideas of his own.

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

[ 13 ] That absolutely new moral Ideas should be developed by the moral imagination is for the theory of evolution no more miraculous than the development of one animal species out of another, provided only that this theory, as a Monistic world-view, rejects, in morality as in science, every transcendent (metaphysical) influence which cannot be ideally experienced. In doing so, it follows the same principle by which it is guided in seeking the causes of new organic forms without referring to the interference of an extra-mundane Being, who produces every new species in accordance with a new creative thought through supernatural influence. Just as Monism has no use for supernatural creative thoughts in explaining living organisms, so it is equally impossible for it to derive the moral world-order from causes which do not lie within the world of our experience. It cannot admit that the nature of moral will is exhausted by being traced back to a continuous supernatural influence upon moral life (divine government of the world from the outside), or a particular act of revelation at a particular moment in history (giving of the ten commandments), or through God's appearance on the earth (as Christ). All that happens in this way to and in man becomes a moral element only when it enters into human experience and becomes an individual's own. Moral processes are, for Monism, products of the world like everything else that exists, and their causes must be looked for in the world, i.e., in man, because man is the bearer of morality.

[ 14 ] Ethical Individualism, then, is the crown of the edifice that Darwin and Haeckel have striven for Natural Science. It is Spiritualized Evolutionism applied to the moral life.

[ 15 ] Anyone who restricts the concept of the natural from the outset to an arbitrarily narrowed sphere, is easily tempted not to find any room within it for free individual action. The consistent Evolutionist does not easily fall a prey to such a narrow-minded view. He cannot let the natural process of evolution terminate with the ape, and acknowledge for man a “supernatural” origin. He is bound, in his very search for the natural progenitors of man to seek Spirit even in nature. Again, he cannot stop short at the organic functions of man, and regard only these as natural. He is bound to look on the life of moral self-determination as the spiritual continuation of organic life.

[ 16 ] The Evolutionist, then, in accordance with his fundamental principles, can maintain only that the present form of moral action evolves out of other kinds of world-happenings. He must leave the characterization of action, i.e., its determination as a free action, to the immediate observation of each action. All that he maintains is only that men have developed out of non-human ancestors. What the nature of men actually is must be determined by observation of men themselves. The results of this observation cannot possibly contradict the true history of evolution. Only the assertion that the results are such as to exclude their being due to a natural world-order would contradict recent developments in the Natural Sciences.⁴

[ 17 ] Ethical Individualism, then, has nothing to fear from a Natural Science which understands itself. Observation yields spiritual activity (freedom) as the characteristic quality of the perfect form of human action. Freedom must be attributed to the human will, in so far as the will realizes purely ideal intuitions. For these are not the results of a necessity acting upon them from without, but are grounded in themselves. When we find that an action embodies such an ideal intuition, we feel it to be free. Freedom consists in this character of an action.

[ 18 ] What, then, from this standpoint are we to say of the distinction, already mentioned above (p. 7) between the two statements “To be free means to be able to do what you will,” and “To be able, as you please, to desire or not to desire is the real meaning of the dogma of freewill”? Hamerling bases his theory of freewill precisely on this distinction, by declaring the first statement to be correct but the second to be an absurd tautology. He says, “I can do what I will, but to say I can will what I will is an empty tautology.” Whether I am able to do, i.e., to make real, what I will, i.e., what I have set before myself as my Idea of action, that depends on external circumstances and on my technical skill (cp. p. 156). To be free means to be able to determine by moral imagination out of oneself those representations (motives) which lie at the basis of the action. Freedom is impossible if anything other than I myself (whether a mechanical process or extra-mundane God whose existence is only inferred) determines my moral representations. In other words, I am free only when I myself produce these representations, but not when I am merely able to realize the motives which another being has implanted in me. A free being is one who can will what he regards as right. Whoever does anything other than what he wills must be impelled to it by motives which do not lie in himself. Such a man is unfree in his action. Accordingly, to be able to will, as you please, what you consider right or what you consider wrong would mean to be free or unfree as you please. This is, of course, just as absurd as to identify freedom with the ability to do what one is compelled to will. But this is just what Hamerling maintains when he says, “It is perfectly true that the will is always determined by motives, but it is absurd to say that on this ground it is unfree; for a greater freedom can neither be desired nor conceived than the freedom to realize oneself in proportion to one's own power and strength of decision.” On the contrary, it is well possible to desire a greater freedom and that a true freedom, viz., the freedom to determine for oneself the reasons for one's volitions.

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

[ 20 ] External powers may prevent me from doing what I will, but that is only to condemn me to do nothing or to be unfree. Not until they enslave my spirit, drive my motives out of my head, and put their own motives in the place of mine, do they really aim at making me unfree. That is the reason why the church attacks not only the mere doing, but especially the impure thoughts, i.e., motives of my action. The church makes me unfree if she calls impure all those motives which she has not enunciated. A church or other community produces unfreedom when its priests or teachers turn themselves into rulers of consciences, i.e., when the faithful are compelled to go to them (to the confessional) for the motives of their actions.

Addition to the Revised Edition, 1918

[ 21 ] In the preceding chapters on human willing I have pointed out what man can experience in his actions, so as, through this experience, to become conscious that his willing is free. It is especially important to recognize that we derive the right to call an act of will free from the experiment of an ideal intuition realizing itself in the act. This can be nothing but a result of observation, in the sense that we observe the development of human volition in the direction towards the goal of attaining the possibility of just-such volition sustained by purely ideal intuition. This attainment is possible because the ideal intuition is effective through nothing but its own self-dependent essence. Where such an intuition is present in human consciousness, it has not developed itself out of the processes in the organism (cp. p. 111 ff.), but the organic activity has retired to make room for the ideal activity. Observation of an act of will which is an image of an intuition shows that out of it, likewise, all organically necessary activity has retired. The act of will is free. No one can observe this freedom of will who is unable to see how free will consists in this, that, first, the intuitive element lames and represses the necessary activity of the human organism and then puts in its place the spiritual activity of a will permeated by the Idea. Only those who are unable to observe these two factors in the free act of will believe that every act of will is unfree. Those who are able to observe them win through to the recognition that man is unfree in so far as he cannot carry through the repressing of the organic activity, but that this unfreedom is tending towards freedom, and that this freedom, so far from being an abstract ideal, is a directive force inherent in human nature. Man is free in proportion as he succeeds in realizing in his acts of will the same mood of soul which pervades him when he is conscious in himself of the formation of purely ideal (spiritual) intuitions.

• 1. See Translator's Preface (cp. p. 80 ff.)
• 2. Only a superficial critic will find in the use of the word “faculty,” in this and other passages, a relapse into the old-fashioned doctrine of faculties of the soul. The precise meaning of this word is evident from what is said on pp. 70 – 71.
• 3. When Paulsen, p. 15 of the book mentioned above, says: “Different natural endowments and different conditions of life demand both a different bodily and also a different spiritual-moral diet,” he is very close to the correct view, but yet he misses the decisive point. In so far as I am an individual, I need no diet. Dietetic means the art of bringing a particular specimen into harmony with the general laws of the genus. But as an individual I am not a specimen of a genus.
• 4. We are entitled to speak of thoughts (ethical Ideas) as objects of observation. For, although the products of thinking do not enter the field of observation, so long as thinking goes on, they may well become objects of observation subsequently. In this way we have gained our characterization of action.

1.

In the history of recent Western philosophy, Rudolf Steiner appears as a unique personality because his whole philosophical work is not the result of a thinking effort, but is based on spiritual experiences. In the world of the East it goes without saying that a great thinker is at the same time a great initiate; in the West, however, it never before occurred that a whole philosophical system was based on immediate spiritual experience. For this reason Steiner had to face the greatest mistrust from the world of the “official” philosophers.

It was Eduard von Hartmann whose works Steiner carefully studied, who influenced his early writings, and to whom he dedicated his doctoral thesis, Truth and Knowledge, published in 1892; and that despite the wide difference in their views. Following Kant, Hartmann believed that true reality can never be grasped by means of our consciousness, and that the experiences of our consciousness are nothing but an unreal reflection of reality. In contrast, there was no doubt for Steiner that “the experiences of our consciousness can enter the true realities by means of strengthening of our soul forces, and that the divine spiritual principle manifests itself in man if he makes this manifestation possible by his soul life.” (See Steiner's autobiography, The Course of My Life.) The unconscious realities of the world which, according to Hartmann, are veiled forever from our knowledge, “can be brought to our consciousness again and again, by means of the efforts of our soul lives,” as Steiner expressed it in the book quoted above. We are by no means separated from the realities of the world forever, but only so long as we are perceiving by means of the senses exclusively. Actually, the world of the senses is spiritual. If by enhancing our soul life, we succeed in experiencing the ideas working in the world of the senses, then we are able to experience the world in its reality. Steiner calls his philosophical system, “concrete” or “objective idealism.”

From his early youth on, Steiner felt the kinship between this kind of idealism and Goethe's world conception. In contrast to almost all philosophers, his education was not a classical, but a technical one-as if this were a kind of presentiment of the world in which, and into which, Steiner wanted to work later. He graduated from the Institute of Technology in Vienna where he was strongly influenced by his personal connection with the famous Goethe researcher, Karl Julius Schröer. Upon Schröer's warm recommendation, Steiner was invited to edit, in 1884, the natural scientific writings of Goethe in the great Goethe edition of Kürschner's Nationalliteratur. Four years later he was invited to join the work at the Goethe Archives in Weimar. Here Steiner lived from 1889 to 1897.

As a fruit of this research work, his book, A Theory of Knowledge Implicit in Goethe's World Conception, Fundamental Outlines with Special Reference to Schiller, was published already as early as 1886. (Further editions appeared in 1924, 1936, 1949 and 1960 respectively.) Up to then, Goethe's scientific endeavors had been considered as mere poetic presentiments of the truth. It was Steiner who proved that all of Goethe's various individual discoveries and presentiments had their origin in a total view, and that this is what matters.

2.

Goethe's understanding of nature brought him in opposition to Kant. The problem here is the limitation of our knowledge. In this difference of views, Steiner in his interpretation of Goethe took the side of the latter, in opposition to Kant, and thus put himself in opposition to the Neo-Kantians, whose views were taught in all German universities at that time. Otto Liebmann who renewed Kantianism in the second half of the nineteenth century, had proclaimed that the human consciousness cannot be enhanced. The same line of thought was the foundation upon which Johannes Volkelt had based his thesis that the world known to man has to be separated sharply from the other world, that of the “things in themselves” which, as such, is unknown to man. Thus, the follower of Kant believed that man's knowledge is limited, and that man can never cross this limit; however, in his Philosophy of Spiritual Activity, Steiner makes the statement that with his thinking, man lives in the reality of the world as a spiritual world, and that the world of the senses is, in truth, a manifestation of the spiritual principle.

In this, Steiner was in full agreement with Goethe. Goethe had conceived the great idea of metamorphosis. According to the latter, the world is a manifestation of ideal forces in the world of the senses. All plants, for example, are nothing but materializations of the one, ideal archetypal plant. The archetypal plant is the fundamental design of all plants: the knot and the leaf. We have to think of this fundamental design as a living, working idea which cannot be seen by means of our sense organs but which manifests itself in the world of the senses. Whenever this fundamental design materializes physically, it varies in a manifold manner, and in accordance with any of these variations, the different plants are formed, following the living archetypal pattern. The archetypal plant is the Proteus who hides himself and manifests himself in all these various forms and whoever is able truly to imagine this archetypal plant, can somehow invent new plants which do not, or do not yet, exist in the world of the senses.

Time and again, Steiner pointed to a conversation between Goethe and Schiller which took place in the summer of 1794 during which Goethe claimed to look at nature in such a way that nature is to be thought of as “working and living, and having the tendency from the whole into the single parts.” In the course of this conversation, Goethe drew a sketch of the “archetypal plant” as a physical super-physical form according to which all existing plants are shaped. Schiller, the follower of Kant, answered that this “archetypal plant” is nothing more than an idea which man builds up in order to understand the particulars. Goethe did not agree with this. He said that in the spirit, he saw the whole in the same way as physically he saw the particulars; there was no fundamental difference between the spiritual and the physical view. To him both were parts of the reality. Whereupon Schiller answered, “This is not an experience; this is an idea.” To this Goethe replied, “I am very happy about this, that I do have ideas without my knowledge, and that I even see them with my very eyes.”

This conversation reveals two typical approaches to the problem of the relationship between a spiritual and a sense experience. Schiller, on the one hand, emphasizes the contrast: the two experiences can never be united. In Goethe's view, on the other hand, the idea and the sense perception complete each other, forming two means of knowledge by working together. Man has to let things speak to him in a twofold way: one part of their reality is given him without his cooperation, if only he opens his senses; the other part, however, can be grasped by him by means of his thinking only, and if he is blessed as was Goethe, he is able to see it with his very eyes. However, together the two parts form the complete whole of the object itself.

Schiller considers the ideal part as a subjective addition on the part of man. Though Kant had realized that we have to use the concept of the inner functionality if we really want to understand the various products of nature, and that we cannot grasp the reality without this concept, he still allotted it to the “reflective power of judgment” of man only; or, in other words, he considered this concept to be nothing but an invention of man, though an indispensable one. In contrast to this, the young Schelling in 1797, exclaimed, entirely following Goethe's ideas, “No longer is there any reason to be afraid of statements!” And consistently, he wanted nature explained from the side of the idea. And here are Goethe's words: “By looking at ever-creative nature, we become worthy of spiritually participating in her productions. Didn't I, first unconsciously, and only following an inner urge, time and again insist upon that archetypal, typical principle? I even succeeded in building up a description which follows the formative forces of nature; and nothing was able any longer to prevent me from courageously undergoing the adventure of the reason, as the Old Man from Konigsberg himself calls it.” But for Kant, the “Old Man from Konigsberg,” the postulation of an objectively existent idea still remained an “adventure of the reason.”

But how is man able to grasp this idea which, of its own nature is non-physical, yet working in the physical world of the senses? Goethe considered himself as possessing a power of judgment by looking at an object (an “anschauende Urteilskraft”); he says that the thinking itself must be metamorphosed, must be enhanced, in order to experience the idea of metamorphosis; a spiritual activity is needed, a dynamic thinking.

3.

By adopting Goethe's theory of knowledge, Steiner also answers the question as to what meaning man's activity of knowledge has in the cosmos. The positivistic thinkers consider knowledge nothing but a mere comprising of individual objects into groups; and these groups are for us, then, abstract concepts or names. Thinking as such serves economic purposes exclusively, but it will never create anything new, although the latter might be of great importance for man. In contrast to this, Steiner states that Science is by no means a mere repetition of what is presented to us by our senses, in some abbreviated form, but rather it adds to it something fundamentally new, something which can never be found in the mere perception, or in the experience. This fundamentally new principle, however, is by no means something of a subjective nature which, according to Kant, man projects on the given perception, or on nature, but rather the true essence of the world of the senses itself. The physical phenomena are riddles which the thinking solves; but what this thinking thus brings about, is the objective world itself. For the world is presented to us by two means: by sense perception and by spiritual knowledge. Both are parts of the objective world. According to Kant, the unity of the objects as it is expressed in concepts, is merely loaned to them by man's I; every connection, he says, originates in our “transcendental apperception.” Steiner, on the other hand, says that just the opposite is true: that objects have their ideal content within themselves. The objects, however, are not presented to our senses in their completeness. By thinking about the objects, we develop the ideas which are working in the specific objects, thus adding to the perception what has been missing from it. This missing, however, is not an objective fact but only the consequence of the fact that by means of our senses we perceive the world in a fragmentary manner only.

Consequentially, the idea is, and works objectively; however it is not presented to our sense organs but appears, in our own thinking, on the subjective stage of our consciousness. This is the reason why it seems to us to be subjective only. Man, by means of his thinking, reveals the ideal nucleus of the world. If it were supposed that man's spirit did not exist, the ideas as expressed in natural laws would be working, but they would not be expressed, not grasped as such. Thus, our intellect does not create order in the objective outer world, but restores the order and the unity of this objective world, which has been interfered with by its own means of understanding, subject to two ways of knowledge. This, however, entitles him to grasp the concept as such, thus adding to the already existing form of existence, a completely new form. (Here the question arises as to whether or not Peter Wust was influenced by Steiner when in the former's Dialektik des Geistes, Dialectic of the Spirit, page 293 in the original German edition, he expresses almost the same lines of thought.)

Human thinking frees the ideal pure form as such; thus, man becomes a creator. Without him, thinking would not exist.

4.

Steiner's Anthroposophy—with which we are not dealing here—differs from the “mystical” schools in the extremely high value it accords to thinking. This high evaluation of thinking originates here, in Steiner's philosophy: man has his right place in the cosmos as a thinking being.

Thinking, on the one hand, and perception, on the other, belong together; however, we experience them as separated. Perceptions are presented to us; facing them, we are merely passive; thoughts, again, have to be brought about by the effort of our soul forces. The world insofar as it is perceived, cannot solve any riddles; there, dreams and hallucinations are presented to us in exactly the same way as is the world of the senses. Thoughts, however, are completely familiar to us, and—fundamentally, at least—are transparent. If we wish to find relationships within the world of sense perception, we have to use our thinking forces.

However, what is added to the perception by our thinking is by no means of a merely subjective nature. For it is not we who “have” the thinking, but rather it is the thinking which “has” us. We cannot combine contents of thoughts arbitrarily, but we have to follow their laws. The thinking does not produce the thoughts; it merely receives them, as does the eye the light, and the ear the sound. The only difference is that the senses work automatically while we remain passive, while, insofar as thinking is concerned, we have to activate it ourselves. Perceptions are given to us; concepts we ourselves have to work out.

Let us imagine a spirit to whom the concept is given together with the perception; such a spirit would never achieve the idea that the concept is not an integral part of the subject, but something of a “subjective” nature. Steiner suggests that in earlier times, as a matter of fact, all mankind experienced things in this way.

Therefore it is not the fault of the objects that we first confront them without the corresponding concepts, but of our own spiritual-physical organization. The abyss between perception and concept opens only at the moment when I, the perceiving subject, confront the objects. To explain the object by means of thinking means nothing other than to restore the connection which man's organization has broken up. It is up to man to gain knowledge. The objects themselves require no explanation. We are the ones who ask questions because we face the cleavage between perception and concept.

In this way Steiner has succeeded in building up a truly objective idealism, from Kant back to Plato, or forward to Schelling. What is new in Kant's philosophy—his idealism in contrast to dogmatism—remains in Steiner's world conception. Steiner, however, refuses to accept the subjective nature of this idealism, and with it, the disastrous division of the world into that of human experience and that of the objects in themselves. For Steiner, thinking is neither a mere subjective activity nor a shadowy imitation of the perception, but an independent spiritual reality.

5.

By considering from the outset the nature of the transcendental principle to be conceptual-spiritual, Steiner rejects the dogma of the modern theory of knowledge since Kant: that man is never able to grasp reality. In the thinking process, he himself participates in the transcendental order of laws of the objects. What here leads us constantly in the wrong direction is the fact that we think our I to be somewhere within our physical organization, and that impressions are given to it by the “outside.” The truth however is that our I is living within the order of laws of the objects themselves; but this life of the I in the region of the transcendental principle is not consciously experienced by man. It is rather his physical organization by which he experiences himself.

Steiner frequently uses the example of a mirror which reflects outer events; and this “mirror” is our physical body. The activity of the body represents the living mirror which reflects the life of the I, which in turn is of a transcendental nature. Thus the human I is able to enter the transcendental principle without “forgetting” itself. But the content of our ordinary, empiric, every-day consciousness is to what our I experiences in reality, as the reflection of the mirror is to the original.

This difference between our true life and that which is only “mirrored,” enables Steiner to settle the conflict between natural science tending toward materialism, and spiritual research presupposing the spiritual principle. Natural science studies nothing but the “mirrored reflection” of the reality which is bound to the brain; this “reflection,” of course, depends on the “mirror,” or in other words, on our nervous system. Man's illusion—though necessary for his every-day life—of thinking of his I as an entity living within his physical organization, is relatively justified here. However, the true innermost being of man will never be found within this physical organization, but rather in the transcendental field.

Thus man has to be considered as a being who, on the one hand is living in the spiritual world itself, and on the other, is receiving its experiences “mirrored” by its physical organization. The world of the senses is, in reality, a spiritual world, but it does not appear to us as such.

The training indicated by Steiner in his various anthroposophical books seeks to stimulate man's soul development to the point where he is able to experience this spiritual world consciously; and this training consists of laborious spiritual exercises which require, above all, a great deal of patience and perseverance.

For those of us who are not—or are not yet—in the position to come to spiritual experiences, Rudolf Steiner's philosophy will still be a highly important contribution toward man's understanding of himself and of the world in which he lives—even though this philosophy can be used only to guide the student on his own right way. However, this whole philosophy is by no means meant to be a mere theoretical line of thought; rather does it find its true completion in the realms of its practical effects. Steiner had good reasons for giving his book—in the original German at least—the title, Die Philosophie der Freiheit, that is, literally, The Philosophy of Freedom, and he poses the question: When is an action free? And he answers this question by stating that it is free when it has its origin in pure thinking. At first glance, Steiner's philosophy of ethics may appear intellectualistic. As in the theory of cognition we have to differentiate between subjective perception on the one hand and the objective concept on the other, in the same way, in the realm of ethics we have to differentiate between motives which originate in the perception and those having their origin in pure thinking. In the first instance we cannot call the deed a free one, since this kind of action is prompted by our surroundings, by our feelings and our will, as well as by our personal nature. None of these is truly free. Only the action motivated by our thinking is truly free. For this kind of action is objective; it is not in the least connected with our I; the world of thinking is common to all of us.

Spinoza, the great Dutch philosopher of the 17th century, objected to the doctrine that man's actions are free by saying that if a stone thrown by someone were endowed with consciousness, it would also make the statement that it flies “freely.” To this Steiner replied that it is not the consciousness as such that builds up in people's minds the belief that they are free; rather it is the fact that man is capable of comprehending the rationality of his motives—provided they are rational. Only that action can be called free which has been determined by the rationality of its ideas.

But how does man materialize his rational motives? The answer is, By means of his moral imagination, which enables him to obtain his motives from the world of ideas. The unfree man is determined passively by the motives of his surroundings which also include his innate nature. The free man, on the other hand, acts according to his moral intuition which, though his own, nevertheless lifts him from the level of his limited I to the objective world of thinking.

Now the problem arises, How can objective morality be united with personal initiative? Steiner strongly rejects Kant's ethics which claim his “categorical imperative” to be a general law which extinguishes the personality. He claims just the opposite, namely a purely individual ethic, expressing it thus: “I do not ask anybody, no man and no law; I perform my action according to the idea which guides me. In so doing, my action is my own, and not the execution of the will of an authority. The urging of my desires means nothing to me, nor does that of moral laws; I want simply to do what seems right to me.” In strict opposition to Kant, any action dictated by a general law appears to him as unfree, heteronomous, while only those actions are autonomous which originate in a law given by man's own self. In a letter dated December 5, 1893, addressed to John Henry Mackay, the follower of Max Stirner, Steiner expressly laid stress on the full agreement of his own philosophy of ethics with that of Stirner, presented in the latter's book, Der Einzige und sein Eigentum, The Individual and His Property.

The moral imagination must, out of necessity, be individual. This is the point which counts. However, here we find no opposition between individuality and the general law; we all share in the world of thinking, we all live in one spiritual world. Thus, despite the fact that every single human being draws from his own personal world of ideas, there cannot be any conflict. People are living together, not there is one spiritual cosmos, common to all. This is one of the most important aspects of the picture of Man. For the idea of man is that of a free being. However, we are still rather far from this goal, which belongs to the future. Man's evolution toward this highest goal is far from completed; Man has not yet become a reality. There is something very special in relation to the idea of Man: while all other ideas have materialized, have become one with their perception, as we have seen above, that of Man is still waiting for its materialization, its incorporation. It is Man alone who is able to complete this. While nature performs the task of completion in the case of the plant and animal, so far as Man is concerned nature can do no more than pave the way toward this completion. But it is only and exclusively Man himself who is able to take the last and the decisive step. Books have been written on the question whether or not Man is free, but the manner of asking the question is wrong, for it can never be answered objectively-theoretically. The answer is given by a process of self-liberation.

Rudolf Steiner enthusiastically follows the theory of evolution as it was developed by Darwin and Haeckel. However, he goes far beyond its mere biological aspect. The moral life of man is the continuation of his biological development. Creating new moral ideas out of our “moral imagination”—as, for instance, Gandhi's “non-violence,” or Albert Schweitzer's “reverence for life”—is a “jump” in evolution comparable to the “jump” which creates a new species in the plant or animal kingdom. In a letter dated August 26, 1902, addressed to Wilhelm Hübbe-Schleiden, Steiner wrote, “Nature achieves the most important moments in evolution every time she makes her typical jumps.”

The evolution of mankind as a whole within the hierarchy of the Spiritual Beings is a process of cosmic importance.

HUGO S. BERGMAN
The Hebrew University,
Jerusalem, 1961

Translated by Stephen Michael Engel

Iron, Sodium, Carbon, Chlorine

(Dr. Steiner asks if anybody has a question.)

Questioner: I believe that we are expecting Dr. Steiner to make some further remarks about the stars.

DR. STEINER: Well, I will just try to connect my remarks with what I said last time and then build further on it. I will go over it again very briefly. We heard that everything which takes place with regularity in the universe, for instance, day and night, the course of the sun or the sequence of the seasons, is all connected with what is necessary in human life. The regular intake of food is necessary within the rhythm of sleeping and waking; the regular rhythm of breathing, circulation of the blood, and so on, is necessary. When we consider all this, we see that it is connected with what can be calculated through Astronomy. On the other hand, all that which happens less regularly—which certainly can be calculated but still happens less regularly, for example, comets and meteors—all these phenomena are connected with what is free will in man, with what gives rise to free will in man.

First and foremost we must turn our attention to a substance which is particularly important, which is abundant on the earth and indeed in the universe, and is present in the meteors which fall on the earth. This substance is iron. Iron exists in such abundance on the earth that the whole of our modern culture and civilisation may be said to be based on it. Just think of all the purposes for which iron is used! It is only quite recently that people have begun to manufacture all sorts of things from substances other than iron. During the last two centuries all the great advances, as well as our social conditions, have been due to iron. We must assume that iron is everywhere present in the universe because when anything falls to the earth from the heavens, it is found to be of iron.

Now let us consider the iron in our own bodies. It is very remarkable that at the beginning of his earthly life the human being drinks a substance which contains practically no iron—namely, milk. The mother's milk contains hardly any iron. So we can say: it is only in the course of his life that man begins to take in iron with his food. What does this mean!

Think of a baby: it kicks a lot and certainly dreams; but it has neither independent thought nor any free will in the real sense. In the measure that it attains freedom of will, its instincts call for iron. Iron is really necessary for free will. And if you come across a man who is hoarse or has a very weak voice and you want to know what is really the cause of it, you must above all find out if he is getting enough iron, for a man who gets too little iron shows this in the lack of will as expressed in speech. When you come across a man who can literally bellow when he is talking, you need not worry whether he is getting enough iron. But in the case of a man who can hardly make himself heard, you are perfectly right to consider how far iron is lacking. Man's need of iron for his free will is shown outwardly. We can therefore easily understand that the iron which is everywhere present in the universe and in the earth is connected with man's free will.

Now everything that happens influences everything else and we must be clear that iron alone does not form us or the universe—otherwise we should be iron men ... which would certainly make for strength, but if we were iron men we could not do many other things. So we must look for something which can form compounds with iron.

I told you recently that soda is especially important for everything in us that has to do with thinking. For soda is sodium carbonate and sodium carbonate has a stimulating effect upon the head. Everything that is connected with our thinking, with our head, with our inner light, has to do with soda. You will remember that I recently explained this.

In order that a substance like soda may be present in us, we must take in the oxygen contained in the air. This we do in breathing, for the air consists of oxygen and nitrogen—of many other things too but they play a less important part. We take in the oxygen with our breathing. What about the carbon? We form carbon in ourselves out of the food we take. Carbonic acid is formed and we then get carbonate of soda. Soda is very important for our heads. We have sodium carbonate—soda—within us, and it is all the time passing into our heads. In propagation, too, it has its part to play as I once told you. So you see soda is of great importance to us.

And now I will tell you something else. I spoke to you once—it was some time ago—about colours. The chief colours are to be seen in the rainbow: violet, blue, green, yellow, then orange and then red, in order. These are the colours of the rainbow. Nature creates these colours in the rainbow, but man can also create them by admitting just a tiny shaft of light through the window of a dark room. (Sketch.) Here is a window, here a small hole where the shaft of light enters. Here you place a glass prism so that the light passes through it and in this way you can get the colours as in the rainbow. You can then project them on a wall.

Now this succession of colours, this spectrum which appears here in the prism, as in the rainbow, has this peculiarity: it is only properly shown when one uses a glass prism, or sunlight. When one uses other bodies, one does not get this sequence of colours but only single colours. For example, under certain circumstances it can be dark everywhere, except for a fine yellow line in the middle. How is this? If you put sodium into a flame and let it burn in the flame, then you get this yellow line, not the red line, but the yellow. Thus when you take a flame, let the light pass through a small hole and take a prism, you do not get a spectrum of the sun, but a yellow line. When you take a tiny bit of sodium and bring it into this large space (sketch) you get the fine yellow line. There need not be much sodium—everywhere there are these fine yellow lines—even the very tiniest amounts of sodium give these yellow lines. ... Sodium is widely, very widely spread in the universe. If you ask yourselves, why is sodium so widespread, then you must answer: in order that this sodium carbonate, this soda, can come into existence. It is spread everywhere in order that human heads can exist. Iron is everywhere present in the universe in order that we can have free will. Sodium is everywhere in order that we can have heads. Were sodium not present in the universe, it would be quite impossible for us to have heads.

Now what must be present in order that we, as human beings, can have heads? There must be carbonic acid, that is to say, carbon and oxygen; and there must be sodium. Sodium, as I have told you, is present everywhere in the universe. Carbon we have in ourselves. It is all the time being created in us from our food; only it is transformed because we do not want to be dead carbon men, but living men, who destroy substance and then re-create it. And especially we create carbon. Thus we have the carbon ourselves, we take the oxygen from the air and the sodium from the universe. These must be present, in order that we may have heads.

You see now that in this way, if these things were present which I have described, we could have heads and we could have our free will. But how would this free will help us as earth-men if we had not arms and legs so that we could use it? We must also be able to nourish ourselves. In order that we can be built up from the materials of the earth, we must be able to take in food. This depends on the fact that we have in our lower organs something similar to what we have in our breathing. We breathe in oxygen; we breathe out carbonic acid gas. If we did not breathe out this carbonic acid, then the plants would not have carbon, for it is taken from the carbonic acid of men and animals. Thus plants are formed by what is breathed out by men and animals. Moreover, the oxygen takes our carbon away—it combines with our carbon. But first we must produce the carbon, we must first have it. To this end we must take food. Oxygen is frightfully greedy for carbon. If we did not give up our carbon to the oxygen, we should at once get fits of suffocation when the carbon cannot get out—that is to say, when the carbonic acid cannot get out. We should suffocate at once. Oxygen is really greedy. Our stomach must also take in food. Just as the oxygen takes up carbon and carbonic acid is formed, so must our stomach greedily take in carbon. Our stomach literally craves for food.

Now we might imagine that if oxygen were in our stomach, it could get out through the mouth and nose. The oxygen is there inside: it absorbs the carbon. There must thus be something in the stomach which also serves the process of the taking of nourishment. And so there is: a substance very like oxygen is in the stomach and is continuously being secreted, namely, chlorine.

I have told you already that soda is used for bleaching and especially for washing. But chlorine is also used for bleaching, is in fact, contained in washing blue. It also is a material which has light in itself, which carries light. Chlorine is very similar to oxygen.

In the breathing organs it is the oxygen of the air which continuously extracts the carbon from our bodies. In the stomach there is chlorine which, because it is greedy, frightfully greedy, similarly attracts to itself all hydrogen. And together with the hydrogen it forms hydrochloric acid.

This hydrochloric acid flows about in our stomach and it is greedy for food. When we take food into our mouths it must first be dissolved by the acid in the saliva—ptyalin. This ptyalin is similar to hydrochloric acid. Then, when the food gets to the stomach, there is pepsin, which is somewhat similar to hydrochloric acid. But pepsin is hydrochloric acid which is alive. It absorbs food greedily. If a man has too little hydrochloric acid he has a bitter taste in his mouth. Why? Because hydrochloric acid takes up all foodstuffs greedily and dispatches them to all parts of the body. So when the hydrochloric acid does not work properly, the food which a man has eaten remains in the stomach. Then he has a bitter taste in the mouth when it comes up as gas, and a coated tongue. Some hydrochloric acid must always be active inside us, especially if we are to build up our limbs.

And so we can say: Iron would not really help us unless we could use it in the operations of free will. We must build up our limbs. In order to do this, chlorine and hydrogen must combine to form hydrochloric acid. We must have this in us.

Now consider: Apart from all else, you have everywhere in your bodies hydrochloric acid, and carbon, and much else. You must look at man like this. If this is a man (sketch), there is hydrochloric acid everywhere. This must take up tiny particles of iron from the blood. Then a man can develop a free and powerful will. So much depends upon how a man combines the iron in himself with what comes from the hydrochloric acid, from the chlorine. This process must always take place in the right way. Now it can happen that young girls at puberty have to expend so much energy that they have not enough left to combine the hydrochloric acid with the iron. Then, on the one hand, there is iron which makes them heavy and cannot combine with what comes from the chlorine because there is not enough energy to make this possible. It is useless simply to give iron to such a girl; for very likely she has enough iron already. She has anaemia, which young girls get, not because they have too little iron, but because the iron cannot combine with the chlorine. So you see this power to combine the iron with the chlorine must be developed in us.

Now think of iron and then look out into the cosmos. Iron is connected with Mars. Mars is really the creator of iron in our planetary system. Man is related to Mars and the forces of Mars in many ways. I have already spoken about these things and shall do so again. Iron is connected with Mars. When we ask: What is it that has a great influence on a man when he does not properly produce his hydrochloric acid, when his stomach does not function properly, we find that it is Mercury, the planet Mercury, which is connected with chlorine. So that in the case of a young girl who is anaemic, we can say: the Mercury forces (which should work on the stomach and its appendages) and the Mars forces are not working well together. Mars creates in us those forces which make it possible for us to have iron. Mars must be there in order that we may have the power to use iron. And iron must be there in order that we may have the power to exercise free will. Mars gives us the power of the iron; meteors, since they are all the time giving up iron to the air, supply the substance of iron. Mars is that body in the cosmos which enables us to use in the proper way that iron which the meteors and comets bring to us in an irregular manner. It is actually the force of Mars together with that of the comets and meteors which enables us to speak. ... People just take human speech casually, and see nothing special in it. They do not really think, indeed they cannot really think, because they turn their attention to something which is not reality. Quite trivial matters are evidence of this. Just recently we have had a fire alarm test here. Naturally in such tests everything is done as it would be in the case of an actual fire. The Catholic Sunday paper announced that there had been a real fire here which was soon extinguished. You see, people are willing to think about something that didn't happen but not about something that did! That is just what is peculiar to-day: people think about all kinds of things that have never happened and have no inclination to think about what did. But a man who is always thinking about things which haven't happened loses all sense of reality. And that is so general nowadays. It is crippled thinking ... after all, when people continuously lie what is it but crippled thinking!

Thus free will in man is produced by the Mars force and comet force. This, however, must work properly with the Mercury force within him. It is Mercury which causes in our stomach the right hydrochloric acid combination. Just as we make use of soda in our heads, so in our stomachs we use what comes from hydrochloric acid. Soda gives light to the head, and also to the embryo which is, for the most part, head. When the human being reaches puberty, the hydrochloric acid is taken over by those parts which are connected with the stomach. And if the hydrochloric acid combines with the soda which is everywhere present, we get ordinary salt. In our heads we need soda, with which we also bleach. In our stomachs we need ordinary salt. This is not only taken in with the food but is always being created, so that down there in the body too there may be light. For both soda and salt are carriers of light, are transparent to it.

Now it is not without purpose that we add salt to our food. We salt our food in order to adjust ourselves properly to nature because we always secrete rather too little of our own salt. Thus the Mars force and the Mercury force must work together properly; if this happens, the iron that is necessary in our limbs will be at the disposal of our will, and we shall be able to use them with healthy, free will.

You can see in the case of an anaemic girl, for example, that what comes from the stomach and depends on hydrochloric acid does not properly combine with the iron. Now we must investigate, and perhaps it will be found that the fault lies with iron—perhaps there is too little iron (which may well be the case in anaemia); or perhaps there is too little chlorine (which may also be the case). Then we must try to remedy this. But the trouble in most cases is that the two do not combine: Mars and Mercury in the human being do not combine. That is usually the cause of anaemia.

In modern medicine people always want to find a single cause of disease ... but diseases may look identical outwardly and inwardly be quite different! If a girl has anaemia we must not only ask: has she too little iron? too little chlorine? ... but we must also ask: or do they not combine properly? If the girl has too little iron, we must see to it that she is given iron in the appropriate form. Well and good, but that is not so easy as it seems. For if, as usually happens, iron is introduced into the stomach, the chlorine must have the inclination to combine with this iron, otherwise the iron is left in the stomach, passes away through the bowels and does not get into the organism. Thus a way must first be found of bringing the Mercury force, the chlorine force, into the human being. And so it is of great importance not simply to give the iron as iron, but to introduce the iron into the stomach in such a form that it may somehow be taken up by the chlorine. But for that purpose a special medicine must be prepared, for example from spinach. Spinach contains iron. One can also make a medicine from other things, for example from aniseed and so on; but especially from spinach—not as ordinary spinach though it may also help if eaten just as it is. ... A medicine must be prepared from the iron in spinach, for it is then in a form in which it can be properly taken up by the blood. So, in a case where one finds that there is too little iron, one must try in this way to introduce more. But the disease may also be due to the fact that there is too little fat in the stomach to create hydrochloric acid. A certain scientist has discovered that in anaemia too little chlorine is created and so the disease has also been given the name of Chlorosis. But the real connection is not understood. One must not just try to introduce hydrochloric acid into the stomach for perhaps there is already enough of this, especially if it is brought in from outside. But what is important is that the chlorine should be produced in the stomach itself, that the stomach should have the capacity to produce chlorine. Man needs his own chlorine, not that which is introduced from outside. And for this it is necessary to introduce into the stomach something prepared in a special way from copper. This will make the stomach more capable of creating chlorine. ... So you see, things must be looked at from all sides. Usually in anaemia it is not the iron which is lacking, or the chlorine, but the trouble is due to the fact that the two cannot combine. Mars and Mercury in man cannot come together.

In the cosmos, between Mercury and Mars, stands the Sun (diagram). Just as Mars is connected with iron, so is Mercury connected with quicksilver or with copper. If when there is a lack of chlorine one needs the Mars forces, and when there is a lack of copper the Mercury forces, so when the two cannot come together one needs to strengthen the working of the Sun forces which lie between them. For it is the Sun force in man which brings chlorine and iron together. And this Sun force can be stimulated by giving gold in tiny quantities. When one tries to cure with gold—naturally in specially prepared forms because otherwise it lies in the stomach and is not absorbed—one can bring Mars and Mercury together again.

So you see, in illnesses of this character three kinds of medicine come into consideration. One cannot cure the disease merely from its name, but one must give a preparation of copper or of iron taken from a plant, from spinach for example. Or gold—in the appropriate form—may be necessary to bring them together. It amounts to this—when one only knows what happens here on the earth, one can know nothing essential about man ... and things that outwardly appear to be identical are called by identical names. But that is just as if we wanted to use a razor for cutting meat, simply because it is a knife. ... Anaemia's are not always the same. One form is due to poverty of iron, another to poverty of chlorine; and a third form is due to the fact that they do not harmonize properly ... there are different kinds of anaemia, just as there are different kinds of knives—razors, table-knives, pen-knives. But people always tend to mix everything up. A man may say of the condiments on the table that they are all additions to food, and so he salts his coffee, since salt is a condiment and so is sugar! This is on a par with the people who proclaim to the world: anaemia is anaemia. It is just as nonsensical as saying: condiment is condiment. For when one tries to cure an anaemia that is due to disharmony by means of iron, one does the same as when one salts coffee.

You see, it is a matter of looking for something which is not just at the end of one's nose. It can be said with truth that our science has progressed a nose's length, for when one looks in a microscope, one always knocks one's nose! In life it is not so simple. It is said of a man who does not see something that he sees no farther than his nose. (Those people to-day who are always looking through microscopes, they also see no farther than their noses). ... But one must look up to Mars if one wants to see what is important in ordinary iron. Why? The connections can only be discovered by looking out into the cosmos. It is not poetical fiction to say that Mars has this or that power. It is not that one develops a sort of dim, vague clairvoyance which looks up to Mars, but one must get to know many things: one must learn to understand the Mars force in man and then one can really speak of Mars; otherwise not. And so it is with the other planets. We can for example say: it will always be found that when something is inwardly lacking in a human being—as in the case of anaemia when the iron cannot be assimilated—this is connected with an irregular working of Mercury in the organism. If something is outwardly lacking, this is connected with an irregular working of Mars.

There are, for example, girls who suffer from anaemia at puberty—this means that something is inwardly not as it should be. The Mercury force is too weak and we must strengthen it by means of the gold forces.

There are also boys—you know, with boys at puberty something happens outwardly, namely the change of voice; sometimes a hoarseness appears; while with girls something happens inwardly—the periods commence. This hoarseness corresponds to the anaemia of girls—boys of course may suffer from it too and in that case there is also something wrong inwardly. But when the change in the voice does not take place properly and a certain hoarseness appears, as is often the case, then the real culprit is not the Mercury force, but the Mars force. Although iron comes not only from Mars but from the meteors, one must in any case strengthen the Mars forces—and this may be possible with gold. You see, the onset of puberty expresses itself in quite different ways: with girls, in that they come more under the Mercury forces; with boys, in that they come more under the Mars forces and are inclined to get hoarse; or if they are not always hoarse they become so every winter.

These things must be investigated by Spiritual Science to-day. The other sciences have no idea at all of these things. When anaemia is caused by a poverty of iron, for example, it is a matter of introducing into the stomach in the appropriate way that which, in the plant, brings about the right divisibility of iron. We only really get to know the nature of man when we relate it to the whole of the cosmos. This is infinite, but we must realise that all the stars of heaven have their particular influence on man. This is of the utmost importance.

We will deal with other matters next time. Perhaps something will occur to you in connection with these things. You might also ask yourselves: How is the people's food related to their health? Something may have occurred to you in connection with prevalent epidemics, and so forth. We might speak about this. Think it over and perhaps by next time you will have found something you would like to hear about in connection with nutrition.

If one wants to understand the deeper meaning of such significant works as the Apocalypse, then one must gain a deep insight into the structure of the world and the entire development of the world. Therefore, for the time when I could not be present, I asked Miss von Sivers to discuss the theory of evolution, the theory of the development of the various worlds that are somehow related to our Earth, here for a few hours. It has become clear that the way in which the development has been presented here has been seen as something individual. (It has happened entirely in line with my intentions, in which I have conducted research into it myself.)

Before we can make any kind of useful progress in the Apocalypse - which we may approach again soon, where you will see what depths are contained in it, in esoteric Christianity in general - we must first become clear about certain concepts of our solar and planetary system. Therefore, I myself will make some insertions about the development of our planet and our solar system. We are now going to tackle some very difficult parts of theosophical or mystical teachings, and so I have to say a few words in advance about how you should approach such material.

Above all, be aware that the Apocalypse is one of the most important and profound works in the world, containing the greatest of secrets. And also be aware that explaining the Apocalypse is an extremely difficult task, because there can be so little preparation for such an understanding at the present time. Hardly any explanation of the Apocalypse was given in Europe during the nineteenth century. Only now, after a long time, are we able to speak of the Apocalypse again. Be aware that the explanation of the Apocalypse as we give it is related to the very deepest secrets, and that you are hearing something in our time that was closed to man through the course of spiritual development and through the general course of the world. One must be lenient with oneself if not everything can be clear and transparent from the beginning. It is not possible for the difficult to be clear from the start.

The final explanation of the Apocalypse is one of the deepest secrets of initiation, and the veil that can be lifted today is already extraordinarily deep. We could not move on if we did not include some information about the world system with which our Earth is connected.

In connection with the matters that have been discussed in my absence, I would like to send some advance information. Miss von Sivers has presented the development of the earth and the sun in a way that I am able to present. However, the views of the various occult researchers in this field are only seemingly opposed. You must not believe that if something seems to contradict itself, that is a real contradiction. So if Mr. Schouten believes he has found a contradiction between what has been presented here and what he knows from our esteemed comrade Leadbeater, then of course it requires a kind of illumination on the whole, how to understand such things; we will discuss this in detail. Above all, please note that no practical mystic claims to be presenting a universally valid dogma. Neither Leadbeater nor I make such a claim. Each presents what he is able to present as the results of his observations. And please do not interpret what is presented here as anything other than a story that someone tells about what he has experienced. It can be discussed, it makes no claim to dogmatic value, they are not tenets. At first one might object: If different researchers in this field contradict each other, how can one ever arrive at clarity? But that is not the case. If you read travel descriptions of the most diverse regions, you will see how different even these descriptions are. And the observations of occult researchers are just as varied as these observations. With some understanding, which is difficult in this area, one always, without exception, comes to exactly the same results. There is never any real contradiction between two occult researchers if they both proceed in the necessary objective manner, really working with all the means of occult research.

However, one might not even realize the way in which research in this field comes about at all. I would like to speak here first of all about the case that has been discussed here, namely the case that constitutes a point of difference - not in the rest of esotericism, but in the younger current that has found expression in the Theosophical movement [as in Sinnett, Leadbeater and Blavatsky]. The theosophical movement is actually a very young movement compared to the occult movement. It was founded in 1875. But occultism is thousands of years old. In Europe, there were the same teachings as those brought by Theosophy; Theosophy also existed in Europe, only in the eighteenth century it receded somewhat because materialism did not allow these things to be spoken of. Materialism is something that has a scaring effect on the sacred science of occultism.

Within the theosophical movement itself, an apparent contradiction arises with regard to this teaching of the development of our earth. When the great teachers of the theosophical movement, whom we call the masters, first shared some of the secret knowledge with European students, so-called lay chelas, it was actually this European lay student, our revered friend Sinnett, who wrote the first effective book, Esoteric Buddhism, based on the master's teachings. There was a great deal that was unclear to this lay disciple. This was to be expected, for all European thinking differs quite significantly from the way an actual occultist, an actual esoteric, thinks. A person who is equipped with European cultural concepts - and you must not forget that the modern human being grows up entirely in the prejudices of the present day - easily misunderstands what the esotericist is saying because he translates it into his concepts, which are derived from materialism. Thus there was a certain initial disparity when the exalted master gave the first teachings to Sinnett through the mediation of Helena Petrovna Blavatsky about the development of our earth.

Our Earth has reached our present state after having passed through a very different state, and it will change again into a different state when it has gone through this present state. We can express this by saying that the Earth is undergoing transformations. The first Theosophists illustrated these three metamorphoses - the state of our earth that preceded the present one, the present state and the one that follows - by drawing three spheres, which were also called globes.

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The esotericist does not refer to what rock and metal complexes are as “earth”, but rather he also refers to what belongs to the earth: the mineral world, the plant world, the animal and human world. Then we have to imagine this earth as emerging from an earlier state. You don't have to imagine it like the present earth either, but rather imagine the earth at that time in a much finer matter, not at all in a physical matter, but in a matter that can be imagined something like what we call the human astral body, which envelops and permeates the human being in the form of a cloud. The Earth at that time consisted of such matter. This state has condensed to our present physical state. That is why it was called the astral globe preceding our Earth. The following one, into which our Earth will transform, is again similar to this state in terms of matter; it is also astral. In contrast to the astral globe, the third globe is called the plastic globe, because if you look at the earth in this astral state, it appears undifferentiated to you, a mass in which you can distinguish many fewer entities than in the third globe.

Above all, you will see the difference when you look at people. People are present on all three globes. On the first globe, people were in such a state that they were completely dependent on the external forces acting on them. People in our time, on our physical earth, have their hands, their legs, they can walk, can move, can move their mouths - today, all of this is at their own discretion. This was not yet present to the same extent on the astral globe; at that time, man was still much more of an automaton. He reproduced what external forces stimulated in him. He moved his hands because external stimuli affected him. He was at the mercy of external stimuli. This has changed, man has become more independent on the globe we call our earth. And that will be even more different when we will be on the third, the plastic globe. The physical body has disappeared, the earth is in dissolution, darkness has fallen. Then the human being will not only be able to move his limbs, but he will be able to shape his own form at will, so that the human being – while he has a permanent physiognomy today – will not be able to hide his feelings through his physiognomy. In his outer appearance, he will give an immediate impression of what lives within him. We will be able to extend our hands, not just move them. Man will be able to form himself plastically from within. His form will be the result of what lives within him. Life will express itself more in form.

These three stages of development are not the only ones that our earth goes through. This astral globe was preceded by another, and the plastic one will be followed by another. While here [on the astral globe] the entities we are dealing with – including human beings – are in a substance that is equivalent to our astral body, here [on the globe that preceded the astral one] the human being and all entities, in fact the whole earth, are in a matter that is equivalent to the mental aura, the thinking body of the human being. On this globe, everything is dependent on external stimuli. But that does not appear in our astral matter. What lives here can never be seen, not even with the senses of a clairvoyant. There is only sound, which the 'clairaudient' can perceive. Everything is spiritual sound. The spiritual sounds buzz around on this globe in confusion and are the same as the intermingling colors on the astral globe. It is a globe that is called the Rupa globe. This is the form that we know on our Earth in the physical state in the air waves. So is the infinitely fine matter of which our thoughts are formed. Only thought-matter was present on earth at that time when it was in that state. This globe gradually passed into the astral globe through condensation. 'Rupa' means form.

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Man will be in a similar state again when he has gone through the plastic state. On the plastic globe, passions and feelings express themselves extremely vividly, while here [on the intellectual globe] in the higher state, everything is expressed in tones. This sound world in which the person will live will be quite different from the sound world of the descending line of the Rupa globe. When the clairvoyant moves within this globe and perceives the entire sound world, he perceives something similar to what you hear when you are sitting in a hall in which a symphony is being played, but it is purely spiritual and is not heard with physical ears. While you perceive something like a symphony descending [on the rupa globe], you perceive words ascending [on the intellectual globe], an articulated sound world with the expression of the world of thoughts and ideas living in man.

These two globes are each preceded by another – one descending, one ascending. These are the Arupa globes. They are formless. The people in those days were such that in this whole world, which is even finer than the Rupa world, nothing lived except individual sounds, with a very specific timbre. These individual tones, which did not yet harmonize, which did not yet form into melodies, but lived as individual tones, were very substantial. Among these beings were individual basic essences of plants and animals, and above all, every human being, as he is today, was already present as a tone. Each person at that time had a different tone. This makes the human being a being that is different from all others. This tone, with a very specific coloration, is the human being again when he arrives at the globe, which we will call the archetypal globe. There the human being is again a tone, but from this tone everything that he has experienced resounds. It is a tone [of great abundance] from which the whole rich experience of the human being resounds. It is difficult to visualize this, but as I said, it can be imagined in such a way that this [on the Rupa globe] is a poor tone, while [on the archetypal globe] this is a tone that speaks of everything that a person has gone through at the various stages of development.

If you follow this, you will have an idea of how the earth transforms into its various states. A group of related metamorphoses is called a planetary chain. The term is not entirely accurate because it is a schematic drawing. If I were to design the drawing in such a way that it better reflected the facts, I would have to draw all the spheres in a single place. We do not have a succession of new spheres appearing one after the other, but a transformation.

This first Arupa sphere condenses, and out of it arises the state of the Rupa sphere. From this arises the astral sphere, and this then condenses to such an extent that the earth is formed from it. And then the following would come, but in such a way that I would have to draw all of this on top of each other. You may only understand the drawing as a schematic one. So we are dealing with seven successive transformations that the planet undergoes.

Initially, it was mistakenly imagined that transformations do not take place, but that there are seven spheres distributed in space and that life passes from one globe to the next.

This is not a problem if that is how you imagine it at first, because it is difficult to get the ideas right at such a high level anyway. And so it does no harm to speak of a wave of life flowing from globe to globe.

It is different that the following idea has been created by the master's first message. It has been thought that the wave of life flows from one globe to the other. In relation to the globes - at least in relation to two of them - ideas have crept in as if the first and third globes correspond to Mars and Mercury.

The master explained after further inquiry that Mars and Mercury have nothing to do with the development of humanity on Earth. For the occultist, this is an absolute impossibility, because Mars and Mercury are physical globes, but the others are not physical. Mars and Mercury are in the same physical state as the Earth, so they also have the physical form of a planetary chain like the Earth.

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So Mars is the physical representative of a planetary chain just like our Earth. It is the same with Mercury. Later, more and more researchers came to us who were not only able to follow these things from what the masters told them, but who also learned from their own observations. They learned the methods. This view can be somewhat misleading about the facts.

There are methods by which the clairvoyant can transport themselves back to the astral globe and also forward to the plastic globe, the globe “Three”. When you place yourself in the state of astral clairvoyance and direct your thoughts to the point where the astral globe must be found, then you can see what it was like when our animals, plants and minerals were in this position. You can see it clearly before you. When you place yourself in such a state, in the state of an astral clairvoyant, you are not only united with, not only in the astral world you have visited, but you are also in the astral worlds that are related to the one you have visited, that are therefore in the same state. One is present in all cosmic bodies that are in the same state. In this respect, clairvoyants perceive space and time in exactly the same way. They make no distinction at all. When one projects oneself back to the globe that preceded our Earth, when one is on the planet, one is also on all planets that resemble the state of the Earth at that time. The clairvoyant is then actually on those planets that today belong to the planets of our solar system and are in this state. Not all planets are in the same state. Mars is physically today, but it is only at the stage of development at which our Earth was at the time when it was going through the astral state. The Earth was then able to solidify, to become physical. Today's Mars is in this position. It is at the stage of the third globe, but not astral, but physical. Now one can perceive what is present in this state. If you place yourself in this state of Mars, then you are not only on our Earth, but also on Mars.

So now you can study the present state of Mars clairvoyantly, and you may make an interesting discovery. What you could otherwise only observe astrally, in cloud formations, you can observe on Mars today. It is as if it had suddenly turned to stone. So when we examine Mars, we may feel almost as if we had left this Mars some time ago. [A person today, here on our Earth, has never lived on Mars.] We were, however, in an astral form when we left it. Today's Mars looks as if man had left it and come over to Earth. This is the interesting problem, which can lead one to believe that one once lived on Mars. This astral globe “One” should not be confused with Mars.

Mercury is further advanced in its development than our Earth. It has already reached the state that people will have reached when we have astral plasticity. The beings of Mercury can endure the physical state. Earth people will undergo this state on an astral plastic globe. But Mercury gives us an idea of what man will become when he is on a plastic globe. For them, plasticity is compatible with the physical state. [So there is a relationship]. But the planets themselves have their chains, and only through their stages of evolution can it appear as if the development on Earth has something to do with them. The beings that live on Mercury and Mars are not human-like. They undergo completely different evolutions. People can only be physical on the physical Earth, while the Martians can be physical with the qualities of the astral human, and the Mercury beings are plastic on the physical globe, which people can only be on the plastic globe.

Thus we have completed what we call the planetary chain, namely the planetary chain of our earth. This planetary chain emerged from another planetary chain. Next time I will show how our earth developed out of another planet, just as we had the lunar epoch in the past. What remained of that epoch is contained in our present moon. Our present moon is not the earth's predecessor, it is only a condensed physical piece of it, a slag, so to speak. When we say that the beings of the earth developed from the moon, it is not entirely accurate, but within the limits of what I have said, it is quite correct. We will get to know a somewhat similar seven-part chain during this lunar epoch, so that we can say: Before the earth came into its sevenfold structure, it developed in the sevenfold structure of the lunar epoch. This sevenfold lunar epoch is characterized by the fact that people at that time did not yet have the bright consciousness of the mind that people have today, but rather a consciousness similar to a dream trance. This is the echo of the earlier dull consciousness.

Furthermore, we are dealing with a planet that can no longer be found in our space. This planet has become what the sun is today, through various intermediate phases. That is why the sun is a planet in the old esotericism. Esotericism does not mean the physical sun, but the father of our physical sun. Next time I will explain the sun predecessor of the earth.

Our Earth has therefore passed through one, two, three globes of seven links each and is now in the fourth globe of the chain, which also has seven links, making 28 links in total. In the future, it will pass through three more links that will be similar to Jupiter and Venus and so on. The next link in the chain, which will contain highly developed human beings, a planet that is not in a physical state, we will still get to know, and finally we will be able to pursue the actual goal of our earth development.

So there are still three globes to come, each with seven members, equal to 21 members, so that we have 7 x 7 members, that is 49 metamorphoses that we have to go through. These 49 metamorphoses are not written down by the esotericist in the same way as by the modern man. [Esotericism does not use the decimal system, but the system of seven.] 66 does not mean 66 to the esotericist, but [6 x 6 =] 36; according to the system of seven, that makes: 7 x 7 = 49. Thus you can understand what it means when the esoteric writes 77. For him, this does not mean 77, but 7 x 7 = 49 metamorphoses. On each planet there are seven root races. So we have seven chains, each with seven planets or globes, and each globe with seven root races, which makes a total of 343 states. This number plays a certain role in the Secret Doctrine. In the early days, the matter was very poorly understood. The relationship with the master is such that one solves the problem oneself, and then receives the answer from the master, whether it is right or not.

Further notes, presumably on a question-and-answer session regarding the lecture of January 30, 1905

When you look at the Earth from the outside, it appears to be a sphere with a green undertone. [The Earth has a green base color.] While it is relatively easy to examine the earlier stages, it is difficult to see the later ones. The Akashic Records do not speak to this, they only provide the intentions. In science, there are similar methods for looking back and for looking ahead. If a scientist has hydrogen and oxygen and an electric current, he knows that water will result.

The astral globe of our Earth is completely re-materialized astral globe – only more elaborate. The astral world has already prepared birth and death.

The Moon has a very dense physical body. It also has something similar to an astral body. It relates to the Earth as the negative photographic plate relates to the positive. Everything that appears joyful on Earth is a very sad thing when it appears on the Moon. Everything there means just the opposite. It is impossible for the psychic vision to see the astral matter. With the psychic power of the Earth, one does not see the astral sphere of the Moon. When one studies the operations performed during karmic investigations into the karma of people, one enters the region where one can perceive something of this moon itself.

The number 666 means 216 - 6x6x6. The most perfect state, the seventh, is missing from the Apocalypse.

[666 is the number of the beast, and this number is obtained by crossing out the two upper globes of each chain. These two upper globes are those of the deity. A chain is a round.]

It is difficult to say anything about the time of the next catastrophe, because the one who knows about it cannot say anything. Our fifth race will perish through the struggle of everyone against everyone. One cannot say anything about the timing. One must also not talk about numbers. Perhaps something can be said about this in the course of the lecture series. We are, after all, in a time when things are developing extremely quickly. The nineteenth century in the astral means as much as the previous millennium. It is progressing at an ever faster pace. This can also be observed in the root races. Towards the end of the cycles, life is greatly accelerated.

The Bible calls the seventh state on the intellectual globe bliss. In India it is called Devachan. The seventh state is always a state of bliss, only in quite different degrees on the different planets.