The Rudolf Steiner Archive

I have frequently referred recently to the connection the course of the year has with various aspects of human life, and during the Easter days I pointed especially to the connection with the celebration of festivals. Today I should like to go back to very ancient times and say more on this subject, just in relation to the ancient Mysteries. This can perhaps deepen in one way or another what we have spoken of before.

To the people of very ancient periods on Earth, the festivals that took place during the year formed a very significant part of their lives. We know that in those ancient times the human consciousness worked in an entirely different way from that of later times. We might ascribe a somewhat dreamy nature to this old form of consciousness. And indeed it was out of this dream condition that those insights arose in the human soul, in the human consciousness, which then took on the form of myths and in fact became mythology.

Through this dreamy, or we can also say instinctively clairvoyant consciousness people saw more deeply into the spiritual environment. But precisely through this more intensive kind of participation, not just in the sensible workings of Nature, as is the case today, but also in the spiritual events, people were all the more involved with the phenomena connected with the cycle of the year, with the differing aspects of Nature in spring and in autumn. I have pointed to this just in recent days.

Today I want to share something entirely different with you in this regard, and that is, how the festival of Midsummer, which has become our St. John's festival, and the Midwinter festival, which has become our Christmas, were celebrated in connection with the old Mystery teachings. To begin with, we must be quite clear that the humanity of the ancient times of which we are speaking did not have a full ego-consciousness, as we do today. In the dreamlike consciousness, a full ego-consciousness was lacking; and when this is the case, people do not perceive precisely that which present-day humanity is so proud of. Thus the people of that period did not perceive what existed in dead nature, in the mineral nature.

Let us keep this firmly in mind, my dear friends: It was not a consciousness that flowed along in abstract thoughts, but it lived in pictures; yet it was dreamlike. These people entered into, for example, the sprouting, burgeoning plant-life and plant-nature in spring far more than is the case today. Again, they felt the shedding of the leaves, their drying up in autumn, the whole dying away of the plant world; felt deeply also the changes the animal world lived through during the course of the year; felt the whole human environment to be different when the air was filled with butterflies fluttering and beetles humming. They felt their own human weaving in a certain way as being alongside the weaving and being of the plants and animal existence. But they not only had no interest, they had no proper consciousness for the mineral realm, for the dead world outside them. This is one side of the earlier human consciousness.

The other side is this: that no interest existed among this ancient humanity for the form of man in general. It is very difficult today to imagine what the human perception was in this regard, that people in general took no particular interest in the human figure as a space-form. They had, however, an intense interest in what pertains to race. And the farther back we go into ancient cultures, the less do we find people with the common consciousness interested in the human form. On the other hand, they were interested in the color of the skin, in the racial temperament. This is what people noticed. On the one side man was not interested in the dead mineral world, nor, on the other, in the human form. There was an interest, as we have said, in what pertains to race, rather than in the universally human, including the outer form of man.

The great teachers of the Mysteries simply accepted this as a fact. How they thought about it, I will show you graphically in a drawing. They said to themselves: “The people have a dreamlike consciousness by means of which they perceive very clearly the plant life in their environment.”—In their dream-pictures these people indeed lived with the plant life; but their dream consciousness did not extend to the comprehension of the mineral world. So the Mystery teachers said to themselves: “The human consciousness reaches on the one side to the plant life [see drawing], which is dreamily experienced, but not to the mineral; this lies outside human consciousness. And on the other side, men feel within them what still binds them with the animal world, that is, what pertains to race, what is typical of the animal. [See drawing]. On the other hand, what makes man really man, his upright form, the space form of his being, lies outside of human consciousness.”

Thus, the specifically human lay outside the interest of these people of ancient times. We can characterize the human by thinking of it, in the sense of this ancient humanity, as enclosed within this space [shaded portion in drawing], while the mineral and the specifically human lay outside the realm of knowledge generally accessible to those people who carried on their lives outside the Mysteries.

But what I have just said applies only in general. With his own forces, with what man experienced in his own being, he could not penetrate beyond this space [see drawing], to the mineral on the one side, to the human on the other. But there were ceremonies originating in the Mysteries which brought to man in the course of the year something approximating the human ego-consciousness on the one side and the perception of the general mineral kingdom on the other.

Strange as it may sound to people of the present time, it is nevertheless true that the priests of the ancient Mysteries arranged festivals by whose unusual effects man was lifted out above the plant-like to the mineral, and thereby at a certain time of year experienced a lighting up of his ego. It was as if the ego shone into the dream-consciousness. You know that even in a person's dreams today, one's own ego, which is then seen, often constitutes an element of the dream.

And so at the time of the St. John's festival, through the ceremonies that were arranged for those among the people who wanted to take part in them, ego-consciousness shone in just at the height of summer. And at this time of midsummer people could perceive the mineral realm at least to the extent necessary to help them attain a kind of ego-consciousness, whereby the ego appeared as something that entered into dreams from outside. In order to bring this about, the participants in the oldest midsummer festivals—those of the summer solstice which have become our St. John's festival—the participants were led to unfold a musical-poetic element in round dances having a strong rhythmic quality and accompanied by song. Certain presentations and performances were filled with distinctive musical recitative accompanied by primitive instruments. Such a festival was completely immersed in the musical-poetic element. What man had in his dream-consciousness he poured out into the cosmos, as it were, in the form of music, in song and dance.

Modern man can have no true appreciation of what was accomplished by way of music and song during those intense and widespread folk festivals of ancient times, which took place under the guidance of men who in turn had received their guidance from the Mysteries. For what music and poetry have come to be since then is far removed from the simple, primitive, elemental form of music and poetry which was unfolded in those times at the height of summer under the guidance of the Mysteries. For everything the people did in performing their round-dances, accompanied by singing and primitive poetic recitations, had the single goal of bringing about a soul mood in which there occurred what I have just called the shining of the ego into the human spirit.

But if those ancient people had been asked how they came to form such songs and such dances, by means of which there could arise what I have described, they would have given an answer highly paradoxical to modern man. They would have said, for example: “Much of it has been given to us by tradition, for those who went before us have also done these things.” But in certain ancient times they would have said: “One can learn these things also today without having any tradition, if one simply develops further what manifests itself. One can still learn today how to make use of instruments, how to form dances, how to master the singing voice”—and now comes the paradox in what these ancient people would have said. They would have said: “It is learned from the songbirds.”—For they understood in a deep way the whole import of the songbirds' singing.

My dear friends, mankind has long ago forgotten why the songbirds sing. It is true that men have preserved the art of song, the art of poetry, but in the age of intellectualism in which the intellect has dominated everything, they have forgotten the connection of singing with the whole universe. Even someone who is musically inspired, who sets the art of music high above the commonplace, even such a man, speaking out of this later intellectualistic age, says: “I sing as the bird sings who dwells in the branches. The song that issues from my throat is my reward, and an ample reward it is.” Indeed, my dear friends, the man of a certain period says this. The bird, however, would never say such a thing. He would never say: “The song that issues from my throat is my reward.” And just as little would the pupils of the ancient Mystery schools have said it. For when at a certain time of year the larks and the nightingales sing, what is thereby formed streams out into the cosmos, not through the air, but through the etheric element; it vibrates outward in the cosmos up to a certain boundary... then it vibrates back again to Earth, to be received by the animal realm—only now the divine-spiritual essence of the cosmos has united with it.

And thus it is that the nightingales and the larks send forth their voices into the universe (red) and that what they thus send forth comes back to them etherically (yellow), for the time during which they do not sing;

but in the meantime it has been filled with the content of the divine-spiritual. The larks send their voices out over the cosmos, and the divine spiritual, which takes part in the forming, in the whole configuration of the animal kingdom, streams back to the Earth on the waves of what had streamed out in the songs of the larks and the nightingales.

Therefore if anyone speaks, not from the standpoint of the intellectualistic age, but out of the truly all-encompassing human consciousness, he really cannot say: “I sing as the bird sings who dwells in the branches. The song that issues from my throat is my reward, and an ample reward it is.” Rather, he would have to say: “I sing as the bird sings who dwells in the branches. And the song which streams forth from his throat into the cosmic expanses returns to the Earth as a blessing, fructifying the earthly life with divine spiritual impulses which then work on in the bird world and which can only work in the bird world because they find their way in on the waves of what has been ‘sung out’ to them into the cosmos.”

Now of course not all creatures are nightingales and larks; also of course not all of them send out song; but something similar even though it is not so beautiful, goes out into the cosmos from the whole animal world. In those ancient times this was understood, and therefore the pupils of the Mystery-pupils were instructed in such singing and dancing as they could then perform at the St. John's festival, if I may call it by the modern name. Human beings sent this out into the cosmos, of course not now in animal form, but in humanized form, as a further development of what the animals send out into cosmic space.—And there is something else yet that belonged to those festivals: not only the dancing, the music, the song, but afterward, the listening. First, there was the active performance in the festivals; then the people were directed to listen to what came back to them. For through their dances, their singing, and all that was poetic in their performances, they had sent forth the great questions to the divine spiritual of the cosmos. Their performance streamed up, as it were, into cosmic spaces as the water of the earth rises, forming clouds above and dropping down again as rain. Thus, the effects of the human festival performances arose and came back again—of course not as rain, but as something which manifested itself to man as ego-power. And the people had a sensitive feeling for that particular transformation which took place in the air and warmth around the Earth, just about the time of the St. John's festival. Of course the man of the present intellectualistic age disregards anything like this. He has something else to do than people of olden times. In these times, as also in others, he has to go to five o'clock teas, to coffee parties; he has to attend the theater, and so on; he simply has something else to do which is not dependent on the time of year. In the doing of all this, man forgets that delicate transformation which takes place in the Earth's atmospheric environment.

But these people of olden times did feel how different the air and warmth become around St. John's time, at the height of summer, how these take on something of the plant nature. Just consider what kind of a perception that was—this sensitive feeling for all that goes on in the plant world. Let us suppose that this is the Earth, and everywhere plants are coming out of the Earth.

The people then had a subtle feeling awareness of what is developing there in the plant, of what lives in the plant. They had in the spring a general feeling of nature, of which an after-echo is still retained in our language. You will find in Goethe's Faust the expression “es gruenelt” (It is beginning to get green). Who notices nowadays when it is growing green, when the greenness rising up out of the Earth in the spring, wells and wafts through the air? Who notices when it grows green and when it blossoms? Well, of course people see it today; the red and the yellow of the flowers please them; but they do not notice that the air becomes quite different when the flowers bloom, and again when the fruit is formed. Such living participation in the plant world no longer exists in our intellectualistic age, but it did exist for the people of ancient times.

Hence they were aware of it in their perceptive feeling when the “greening,” blooming and fruiting came toward them—not now out of the Earth, but out of the surrounding atmosphere; when air and warmth themselves streamed down from above like something akin to plant nature (shaded in drawing). And when air and warmth became thus plant-like, the consciousness of those people was transported into that sphere in which the “I” then descended, as answer to what they had sent out into the cosmos in the form of music and poetry.

Thus the festivals had a wonderful, intimate, human content. This was a question to the divine-spiritual universe. Men received the answer because—just as we perceive the fruiting, the blossoming, the greening of the Earth today—they felt something plant-like streaming down from above out of the otherwise merely mineral air. In this way there entered into the dream of existence, into the ancient dreamy consciousness also the dream of the ego.

And when the St. John's festival was past and July and August came again, the people had the feeling “We have an ego, but this ego remains up there in heaven and speaks to us only at St. John's time. Then we become aware that we are connected with heaven. It has taken our ego into its protection. It shows it to us when it opens the great window of heaven at St. John's time. But we must ask about it. We must ask as we carry out the festival performances at St. John's time, as in these performances we find our way into the unbelievably close and intimate musical and poetic ceremonies.”—Thus these ancient festivals already established a communication, a union, between the earthly and the heavenly.

You see this whole festival was immersed in the musical, in the musical-poetic. I might say that in the simple settlements of very ancient peoples, suddenly, for a few days at the height of summer, everything became poetic—although it had been thoroughly prepared beforehand by the Mysteries. The whole social life was plunged into this musical-poetic element. The people believed that they needed this for life during the course of the year, just as they needed daily food and drink; that they needed to enter into this mood of dancing, music and poetry, in order to establish their communication with the divine-spiritual powers of the cosmos. A relic of this festival remained in a later age, when a poet said, for example; “Sing, O Muse, of the wrath of Achilles, the son of Peleus,” because he still remembered that once upon a time the great question was put before the deity, and the deity was expected to give answer to the question of men.

Just as these festivals at St. John's time were carefully prepared in order to pose the great question to the cosmos so that the cosmos might assure man at this time that he has an ego, which the heavens have taken into their protection, so likewise was prepared the festival at the time of the winter solstice, in the depths of winter, which has now become our Christmas festival. But while at St. John's time everything was steeped in the musical-poetic, in the dance element, now in the depths of winter everything was first prepared in such a way that the people knew they must become still and quiet, that they must enter into a more contemplative element. And then there was brought forth—in these ancient times of which outer history provides no record, of which we can only know through spiritual science—all that during the summer had been in the forming and shaping and imaging elements which reached a climax in the festivals in music and dance. During that time these ancient people, who in a certain way went out of themselves in order to unite with the ego in the heavens, were not involved in learning anything. Besides the festival, they were occupied in doing what was necessary for their subsistence. Instruction waited for the winter months, and this reached its culmination, its festival expression, at the time of the winter solstice, in the depth of winter, at Christmas time.

Then began the preparation of the people, again under the guidance of pupils of the Mysteries, for various spiritual celebrations which were not performed during the summer. It is difficult to describe in modern terms what the people did from our September/October to our Christmas time, because everything was so very different from what is done now. But they were guided in what we would perhaps call riddle-solving, in answering questions that were put in a veiled form so that people had to discover a meaning in what was given in signs. Let us say that the Mystery-pupils gave to those who were learning in this way some kind of symbolic image, which they were to interpret. Or they gave what we would call a riddle to be solved, or some kind of incantation. What the magic saying contained, they were to apply to Nature, and thus divine its meaning.

But especially there was careful preparation for what later took on the most varied forms among the different peoples; for example, for what was known in northern countries at a later time as the throwing of the runic wands so that they formed shapes which were then deciphered. People devoted themselves to these activities in the depth of winter; but above all, those things were cultivated that then led to a certain art of modeling, in a primitive form of course.

Among these ancient forms of consciousness was a most singular one, paradoxical as it sounds to modern people, and it was as follows: With the coming of October, an urge for some sort of activity began to stir in people's limbs. In the summer a man had to accommodate the movements of his limbs to what the fields demanded of him; he had to put his hands to the plough; he had to adapt himself to the outer world. When the harvest had been gathered in, however, and his limbs were rested, then a need stirred in them for some other form of activity, and his limbs took on a longing to knead. Then people derived a special satisfaction from all kinds of plastic, moulding activity. We might say that just as an intensive urge had arisen at the time of the St. John's festival for dancing and music, so toward Christmas time an intensive urge arose to knead, to mould, to create, using any kind of pliant substance available in nature. People had an especially sensitive feeling, for example, for the way water begins to freeze. This gave them the specific impulse to push it in one direction and another, so that the ice-forms appearing in the water took on certain shapes. Indeed people went so far as to keep their hands in the water while the shapes developed and their hands grew numb! In this way, when the water froze under the waves their hands cast up, it assumed the most remarkable artistic shapes, which of course again melted away.

Nothing remains of all this in the age of intellectualism except at most the custom of lead-casting on New Year's Eve, the Feast of St. Sylvester. In this, molten lead is poured into water, and one discovers that it takes on shapes whose meaning is then supposed to be guessed. But that is the last abstract remnant of those wonderful activities that arose from the impelling force in Nature experienced inwardly by the human being, which expressed itself for example as I have related: that a person thrust his hand into water which was in process of freezing, the hand then becoming numb as he tested how the water formed waves, so that the freezing water then “answered” with the most remarkable shapes. In this way the human being found the answers to his questions of the Earth. Through music and poetry at the height of summer, he turned toward the heavens with his questions, and they answered by sending ego-feeling into his dreaming consciousness. In the depth of winter he turned for what he wanted to know not now toward the heavens, but to the earthly, and he tested what kind of forms the earthly element can take on. In doing this he observed that the forms which emerged had a certain similarity to those developed by beetles and butterflies. This was the result of his contemplation. From the plastic, formative element that he drew out of the nature processes of the Earth, there arose in him the intuitive observation that the various animal forms are fashioned entirely out of the earthly element. At Christmas man understood the animal forms. And as he worked, as he exerted his limbs, even jumped into the water and made certain movements, then sprang out and observed how the solidifying water responded, he noticed in the outer world what sort of form he himself had as man. But this was only at Christmas time, not otherwise; at other times he had a perception only of the animal world and of what pertains to race. At Christmas time he advanced to the experience of the human form as well.

Just as in those times of the ancient Mysteries the ego-consciousness was mediated from the heavens, so the feeling for the human form was conveyed out of the Earth. At Christmas time man learned to know the Earth's form-force, its sculptural shaping force; and at St. John's time, at the height of summer he learned to know how the harmonies of the spheres let his ego sound into his dream-consciousness.

And thus at special festival seasons the ancient Mysteries expanded the being of man. On the one side the environment of the Earth extended out into the heavens, so that man might know how the heavens held his “I” in their protection, how his “I” rested there. And at Christmas time the Mystery teachers caused the Earth to give answer to the questioning of man by way of plastic forms, so that man gradually came to have an interest in the human form, in the flowing together of all animal forms into the human form. At midsummer man learned to know himself inwardly, in relation to his ego; in the depth of winter he learned to feel himself outwardly, in relation to his human form. And so it was that what man perceived as his being, how he actually felt himself, was not acquired simply by being man, but by living together with the course of the year; that in order for him to come to ego-consciousness, the heavens opened their windows; that in order for him to come to consciousness of his human form, the Earth in a certain way unfolded her mysteries. Thus the human being was inwardly intimately linked with the course of the year, so intimately linked that he had to say to himself: “I know about what I am as man only when I don't live along stolidly, but when I allow myself to be lifted up to the heavens in summer, when I let myself sink down in winter into the Earth mysteries, into the secrets of the Earth.”

You see from this that at one time the festival seasons with their celebrations were looked upon as an integral part of human life. A man felt that he was not only an earth-being but that his essential being belonged to the whole world, that he was a citizen of the entire cosmos. Indeed he felt himself so little to be an earth-being that he actually had first to be made aware of what he was through the Earth by means of festivals. And these festivals could be celebrated only at certain seasons because at other times the people who experienced the course of the year to some degree would have been quite unable to experience it at all. For all that the people could experience through the festivals was connected with the related seasons.

Mark you, after man has once achieved his freedom in the age of intellectualism, he can certainly not come again to this sharing in the life of the cosmos in the same way that he experienced it in primitive ages. But he can nevertheless come to it even with his modern constitution, if he applies himself once more to the spiritual.

We might say that in the ego consciousness which mankind has had for a long time now, something has been drawn in which could be attained only through the windows of heaven in summer. But just for that reason man must be learning to understand the cosmos, acquire for himself something else which in turn lies beyond the ego. It is natural today for people to speak of the human form in general. Those who have entered into the intellectual age no longer have a strong feeling for the animalistic-racial element. But just as this feeling formerly came over man, I should like to say as a force, as an impulse, which could be sought only out of the Earth, so today, through an understanding of the Earth which cannot be gained by means of geology or mineralogy but only once more in a spiritual way, man must come again to something more than the mere human form.

If we consider the human form we can say: In very ancient times man felt himself within this form in such a way that he felt only the external racial characteristics connected with the blood, but failed to perceive as far as the skin itself (red in drawing); he did not notice what formed his outline.

Today man has come so far that he does notice his outline, his bodily limits. He perceives his contour indeed as the typically human feature of his form (blue). Now, however, man must come out beyond himself; he must learn to know the etheric and astral elements outside himself. This he can do only through the deepening of spiritual science.

Thus we see that our present-day consciousness has been acquired at the cost of losing much of the former connection of our consciousness with the cosmos. But once man has come to experience his freedom and his world of thought, then he must emerge again and experience cosmically.

This is what Anthroposophy intends when it speaks of a renewal of the festivals, even of the creating of festivals like the Michael festival in autumn of which we have recently spoken. We must come once more to an inner understanding of what the cycle of the year can mean to man in this connection; it can then be something even loftier than it was for man long ago, as we have described it.

Today I would like to continue our examination of the things we began eight days ago. Not long ago, one of our Theosophical friends showed me a letter written in response to an invitation from a southern German pastor to the Theosophical friend. Our friend thought it might be a good idea to invite the gentleman in question to the lecture on the wisdom teachings of Christianity because he believed that the gentleman was actually preaching Theosophy and that a connection could be made between Theosophy and the pastor's understanding of Christianity. The answer given by the person concerned was interesting. He refused to come that evening. He was prevented by external circumstances. But he said that he had studied Theosophy and had also tried to read some issues of “Lucifer - Gnosis” and that he could see from them that the purpose of Theosophy is to renew certain old Gnostic ideas. He could not really see anything special in all these efforts, because he preferred to gain a direct relationship with his God and not to be satisfied with a relationship with divinity that was mediated by many intermediate beings. This is a very characteristic answer, which I mention because it is given by so many people today. A great many people say this, and I say this not as a criticism of our contemporaries, but simply as an observation, for the phenomenon is as justified as can be. It arises entirely from our sense of the times. I say that this answer is given frequently today. People think that one is actually doing something that does not quite correspond to today's consciousness and feelings if one assumes, in addition to the sensual world in which we live and the divinity that permeates the world, a whole series of intermediate beings, let us say gods or spiritual entities. For four centuries, humanity has been educated in this view. It is therefore not surprising that such a feeling has become general today, and that people believe that Theosophy has a little too much to do with all the different spirits and spiritual entities, with a whole hierarchy of spiritual entities between people, and of which one can have no consciousness, but only an inkling.

The doctrine of such a large number of spiritual beings is not new, but as old as humanity itself. The time in which one believes one can ignore this feeling of the spiritual is actually short in relation to the great time of development. Where there was an awareness of the real significance and depth of the spiritual world, there was never the widespread opinion that one can disregard spiritual beings and their knowledge. I have often mentioned here that Theosophy as such is nothing particularly new, that it only represents the popularization, the generally understandable proclamation of teachings, which have always been cultivated in the so-called brotherhoods. Only the way in which people came by these teachings was different in the past centuries than it is today. Fifty years ago, one could not have spoken of all the things we are talking about today. At that time, anyone who wanted to know something like that was definitely required to seek admission to a so-called occult school, and no one was introduced to such significant and far-reaching ideas as can be found today in every little manual of Theosophy. You had to acquire the ability to become acquainted with such things slowly and gradually, you had to complete and study degree after degree. Each new degree one acquired first entitled one to take in certain higher views. And the education within such a degree consisted in one getting the feeling that what one received in the ascending development of mankind from the teachers of occult schools was the true, correct and essential. This was not because it was forbidden - no criticism of the occult teacher - but because one gradually became convinced that it would be nonsense to criticize the occult teachers, just as it would be absurd for a child to criticize the multiplication table before he could do so, or for a student of geometry if he was not yet ready to understand it. In the same way, in the past one would never say, “I don't like that, it doesn't suit me,” and so on. One took it for granted because one was prepared for it.

Today we are obliged to introduce a further circle without such preparation and to speak of the elementary teachings of occultism. I have often explained the reasons why spiritual teaching is proclaimed before all people. Do not think that what we are allowed to proclaim of these occult teachings is the whole teaching of occultism. It is the very first. And the times will not come for a long time yet when the deeper teachings can be communicated. But these too will come, when it will also be possible to open up higher spiritual worlds. Today it is only necessary to proclaim and introduce people to as much as the course of time requires of us. Those who are sitting here have, for the most part, been here often, and for this reason assertions and communications can be made here all the time, which appear grotesque and paradoxical to those on the outside, to those who come to a public lecture, fantastic, if not crazy. But the deeper truths, especially those that constitute the very nerve of life, the deepest laws of world knowledge, these teachings appear at first to those who are only captivated by external sensuality and to what is otherwise said to them about the spiritual world as illusory, as paradoxical. For those who penetrate deeper and deeper into today's world, it is precisely what our senses teach us in our ordinary lives and what our minds can convey to us that appears as an illusion. Now, for centuries, humanity has lost the power to truly distinguish between spiritual things, and that, my esteemed audience, is something you consider to be essential in the introduction to today's lecture, that humanity's powers of discernment have somewhat diminished over the last four centuries.

This is why objections can be made as in the letter mentioned. Imagine what such an objection means. It is exactly the same as if you wanted to make someone a suggestion that they should come to a lecture on botany and they wrote back: I have read a little about botany, read that it distinguishes between different plants - orchids, oaks, palms and so on - but it does not interest me further. I don't want to distinguish between individual plants, I want to be content with a general, direct feeling of plant life as such. I know that the world has plants: oaks, lilies, tulips, poplars - these are plants; but it is an exaggerated gnosis for me to first have to distinguish between lilies, firs, tulips, poplars. I am content with the fact that in general there is something spiritual, something divine that permeates the world. What are people talking about with such entities? Such a person is in the same situation as the one who objects to the distinction in botany. Humanity has lost some of this discernment over the centuries. But this discernment must be awakened again today. That is precisely the purpose of the theosophical worldview. For one who knows the spiritual connections, it is really not an easy decision to go before the world and speak of the great connections between the great spiritual beings, because he knows how hard it is to achieve understanding in this time and how man can be misled by such discussions about the spiritual beings. But at the same time, one must look into the course of the spiritual world.

It is little known that the phenomena of the world occur in so-called cycles. Today, in materialistic times, the regular, rhythmic course of even fatal phenomena in the world is overlooked. But he who looks into the hustle and bustle of the great human spiritual life sees something approaching, something that is revealing itself more and more to humanity. What I am about to say is also paradoxical, but it will only be recognized all too clearly in some time, perhaps in the not too distant future. What is in store for humanity, must be in store simply because of the materialism that has been preparing itself for four centuries, that is a certain loss of spiritual life, a confusion in spiritual life, which would most certainly develop into a kind of spiritual disease, into a kind of epidemic, if the teachers of spiritual life did not work to counteract this spiritual epidemic through their teachings. We would be facing that today. It is slowly preparing itself. Those who do not have eyes do not see, and those who do not have ears do not hear, even if they are in psychiatry. But those who can observe spiritually know the danger that man is in. This danger need not come, but it would come if the human spirit is not strengthened again through life, that is, if it does not receive a true center. The purpose of Theosophy is to produce firm, strong character in the depths of the soul, and not to allow any spiritually vacillating nature to arise. He who scurries about with his knowledge, flitting like a will-o'-the-wisp through the outer material phenomena of existence, today inclined to this person and tomorrow to that, is exposed to the great danger of losing his spiritual center. And it does not help if we imbue this scurrying with general ideas of divinity and spirituality. Just as the only ruler and safe in the plant kingdom is he who has learned botany, so only he can be sure of the spiritual beings — which are there after all — who has knowledge of the spiritual world.

In the past, no one ever said anything about higher spiritual entities. Those who were mature enough sought and found it. They came to people who could initiate them by no mere coincidence. It was the great spiritual human magnetism that necessarily draws the student to the teacher. They may seemingly encounter an innocent person, in the waiting room or on the train, where they may have to sit for hours. Then you will enter into conversation with such a person. It seems to be by chance, but in reality it is a necessity for you. You may find in such a person the one who has the most significant influence on you, who may be your occult teacher. So it has come about that this inner psychic magnetism has diminished to such an extent that this power no longer plays. You no longer find it so easy to connect with the actual spiritual teachers.

Therefore, it has become necessary to develop the occult teachings in an elementary way through the spoken word to the larger masses of our contemporaries, so that everyone can say to themselves, there and there is a center; if I want, I can join. Actually, no one should be asked to join any secret science current. How far the individual goes must be his absolutely free decision. One should never act under the sign of occultism, as is the view today. Such agitation brings about what should not be in this field. Those who join without actually being seekers say, “I like this and I don't like that – and this is not the right thing.” Actually, the principle of social union is not the right one, as in Buddhism. It is only a surrogate today because people join together socially for everything. What is right in occultism is the grouping.

Nor is there any sense in joining a society for the purpose of occultism, just as there is no sense in joining in relation to geometry. You can learn geometry from someone who knows geometry, but you cannot discern the truth of geometry in a society. The occult is a small circle within our society. The Theosophical Society is an administrative matter. But the occult life cannot be cultivated in any other way than the one I have tried to explain. Those who have settled into the occult life know that the great security of the inner soul character can only be achieved if one has the power of discernment within the spiritual world.

I had to presuppose this because, with teachings such as we will now develop, we will encounter the same contradictions over and over again.

Now I would like to expand on what we discussed last time. I have already indicated that there are four levels of knowledge. These four steps have always been cultivated wherever there have been occultists. Not arbitrarily, my esteemed audience, through deliberation, through reasoning, through speculation, has humanity gained knowledge of the higher spiritual worlds and their beings, but by forming the spiritual organs through which one can gain experience in these higher worlds.

Now let us briefly bring these stages of higher life before our soul. The ordinary knowledge that is peculiar to all people in the world is called material knowledge. This material knowledge is almost the only thing that people today know. Almost no other form of knowledge is known today than this material knowledge. You seek it in everyday life, whether you are dancing, cooking or doing something else, and you recognize in this way. But even in the anatomical dissecting room, in the laboratory and in all of science, there is nothing but material knowledge. It is the first step of knowledge. It is not the case that the occultist wants to criticize material knowledge. Material knowledge has its full justification in life. It must be said, however, that there are higher levels of knowledge. You have to be aware of this material knowledge in its individual parts.

There are four elements involved in material cognition. Now, please follow me closely. What belongs to ordinary material cognition? Imagine that you are to look at this flower from the point of view of material cognition. Four things are necessary for this material cognition to come about. First, the flower, which is the object. Secondly, the image of the object. If you want to appreciate something like this at all, you have to engage in such subtle things. Thirdly, the concept. This is something different from the image. The concept is attained through inner spiritual work. The image remains as an impression of the object on your soul. But the concept is something else. I will make it even clearer.

Imagine: many people have looked at the starry sky. They either had the image without the concept or the concept and also the image. The astronomer has a concept of the starry sky and the image; the farmer has an image of it, but no concept. You can see here that the concept and the image are different. Let's take the concept of a circle. The circle is a line that extends equally from the center.

The fourth is the I, yourself. If you consider these four things, you have the components of ordinary material knowledge. That by which the image comes about in material cognition is called sensation.

The second level of knowledge, which also exists, differs from the first in that the external object is absent, and with it the sensation. That which gives you the stimulus for the image is gone. All that you recognize in this way, that an object has an effect on you, is precisely not the second level of knowledge. You have to imagine that the whole world is gone. Now, the materialistic person says that there is nothing left at all. But that is what matters, that you still have something. Indeed, the one who does not undergo development has nothing left when he closes his eyes. He has the empty, dark space around him. The second stage of realization is developed through so-called meditation. The external object has gone. What is still present is the image, the concept and the I. These three are still there. The fact that there is no external object, only the image, tempts many to say: this is fantasy.

It can be, and it will always be fantastic if it is not systematically developed. To regard it as fantastic just because one has only an image would be foolishness. If someone could invent the dirigible balloon in a dream and then realize it, it does not matter whether he made the discovery while dreaming or while awake. If you can become convinced that what appears to you in dreams is true, then it is right – and that is what it is about. The object that otherwise causes sensation must be replaced. What occurs is what in occultism is called illumination. And this whole cognition, which again has four parts – namely image, concept, I and illumination – is now called imaginative cognition. This imaginative cognition is trained through meditation. I have often described how this is done. One cannot meditate without the guidance of someone who has experience in this field. Meditation proceeds in such a way that the meditator really loses sight of the objects around him, that he makes himself blind and deaf and then also loses his memory, so that the soul is completely empty of external objects. You have to be able to fire a cannon without paying attention, then you have achieved the stillness of the soul.

Then, through practice, illumination must be stimulated. You can recognize that you have achieved something by noticing that your dreams no longer have a chaotic character. You have to pay attention to the fact that the dream world is calm and steady. In the case of ordinary people, their dream world is usually one in which they have reminiscences or in which they experience the moods of their external lives in their dreams. So when he meditates, the dream world begins to take on a regular character. He then gets to know things he does not know. Dreams speak in symbols first. This must be felt. But that is where people usually go too far. They try to interpret these dream images. But they should not be interpreted intellectually. The legend of digging for treasure also refers to this fact. It says that when you dig a treasure, you must not speak, otherwise it cannot come out. Even if you say something inwardly, that is, quibble, that is already a danger. You can only speak to someone who has precise experience of this matter. But if you quibble, then the intellect begins to act like a scorching, burning fire on the fine spiritual life.

One should experience dreams very intimately, treat them like very delicate things to which one surrenders with intuition, and not interpret things in sharp, rough lines of the mind. One must do this for the reason that the dream images, when they occur with a reality value, then have such a rich and comprehensive reality value that the ordinary powers of the mind are not sufficient to grasp them. They destroy their inner life when they approach the cobweb-like inner structures with the outer mind. This is how this wonderful life begins, how the inner illuminations begin, and soon you become aware that a new world is opening up in them. Through them you get to know something that is quite different from this ordinary, material world around you.

I would like to understand how it is structured in terms of a way of perceiving within the illumination. Take this flower, for example. It is yellow and has green leaves. Let's look at the colors first. These colors are spread over the surface of the object, so to speak. Think about the fact that you usually perceive color as appearing spread over the surface of the body. Try to consider how seldom it happens that you see colors separate from objects. At most, you have this with a rainbow. You can roughly imagine this when you see a sunbeam entering a dusty room. You have a rough sense of a color. Now imagine that the yellow is not attached to the object, but is free like flakes of color floating through space. Now imagine a room like this, filled in all directions with these color flakes and color formations, and you will have something approximating what you will see when you visualize the world of illumination in terms of colors.

Occult students with a softer nature than Westerners do very special exercises. Westerners are much too compact for that. But because of their soft nature, the Orientals have the opportunity to do these exercises. The Oriental yogi sits down and looks at the color of such a flower, turns all his attention to that color, lives in that color so that he is able to withdraw his attention completely from the object and fix it only on the color, then he acquires the ability to hold the color even when the object is gone. Then it becomes possible for him to gradually bring this floating world of color into consciousness.

The same can be said for the world of sound and for other forms of the world. You see: Man conquers a whole new field of perception. This world and these color flakes are always and everywhere there. These color flakes are not irregular, they are not just clouds flying around, but just as objects on the physical earth plane are not just blocks, but also entities, so too do entities reveal themselves in this flaky world of colors. They have no bones and no flesh, they are incarnated in the substance that I have just described.

So these are the bodies of certain entities. The forms of the entities that you can get to know, once you have generated the illumination so that you can perceive them in this space, are mostly the bodies of the spirits of the twilight. So you can perceive them as the outstanding spirits of this sphere: the spirits of the twilight, the lunar or moon Pitris. Such beings people themselves once were on the planet preceding our Earth. They have only attained their present form through their condensation. Those beings who have not attained human condensation, who have remained at that level, stand today in that world as Lunar Pitris, as spirits of the twilight.

Just as one has to become familiar with each realm in turn, ascending from the mineral realm to the plant realm to the animal realm, and one must not lump all three realms together, so too can we now ascend further to the realm of the lunar Pitris, who can manifest themselves in this so-called elemental realm. This is the first elemental realm - actually the third.

We have not been talking in vague terms, but have indicated a path that leads to the perception of a type of being that you will get to know in planetary development. These twilight spirits play a very special role in this. These are the beings that are closest to man in the spiritual world. Next time I will share something about the relationship between man and these spiritual beings. These entities are present around you and influence you continuously.

At the next level of realization, the image also disappears. So only the concept and the ego remain. This state is achieved through concentration. This consists of the person associating certain parts with certain parts of the organism. That which prevents him from blindly fantasizing, from inventing concepts, is something similar to the illumination of the previous level and the sensation of the level before that. So we have sensation, illumination and now, at the third stage, inspiration. Here, the object and the image are absent, and the concept acquires content through the inspiration that occurs. So here you are dealing with the I, the concept and inspiration.

Illumination has something light-like about it, which is why it is also called illumination. Inspiration is completely free of all these pictorial representations. Here the human being floats in the purely spiritual world. That is why it is also said that his ideas take on a content without the need for them to be images first. It is the word 'imageless' that can be used to compare it to. That is why it is also said that at this stage, a person receives the inner word, that is, he is able to find truths through inspiration, in that the spiritual world works into his understanding in such a way that it is not the image that affects him, but that the spirit speaks directly to him. The language of the spiritual world itself flows into his concepts. That is inspiration. It is the conversation with the beings of a spiritual world. The person is quietly closed in on himself, rejects everything visionary, everything pictorial, keeps quiet and still, and the spirits tell him the truth. That is the level of inspiration, the inner word. This level of inspiration makes it possible for a person to not only see objects wherever he goes, but for them to tell him something everywhere, so that he can hear everywhere what is buzzing around in a new space. This level of knowledge is what Goethe means when he speaks the words at the beginning of the prologue in heaven: “The sun resounds in the old way in the brother spheres of value singing.” This is not a phrase, it is reality. He speaks of the spiritual sun that resounds. The whole world becomes a resounding world that teaches us significantly about the inner core of our being. In this world, we then make acquaintance with a higher group of spiritual beings, which we call the sun spirits or also the fire spirits. Just as we got to know the spirits of twilight there, we get to know the spirits of fire here.

So we have: mineral kingdom, plant kingdom, animal kingdom, spirits of twilight, spirits of fire. The realization at this level is a volitional realization, because the power that one must particularly develop is the will. A special training of the will through concentration, through inner willpower and will education. One then makes the acquaintance of the beings that are growth-producing power, power of reproduction and so on. We get to know this in this way. That which exists everywhere of these fire spirits lives in all growing entities. The one who rises to an inspired realization is one who 'hears the grass growing'. The proverbs are often tremendous words of wisdom. At this level, all growth is heard. That which makes the beings grow is the power that lives in the fire beings.

Finally, there is still the [fourth] stage. The concept is still missing. Then there is only the I. There is no more recognition in the concept, there is a recognition without concept, a pure life in the spiritual. You creep into the beings you want to recognize. The coarsest form of recognition is in the material. Think how little you are able to penetrate a flower. You have to stay outside. In imaginative cognition, you have the images around you. In inspired cognition, the sounds from the outside world come to you. But now you enter into the beings. You are every being you recognize. Space and time cease to exist. You are where you recognize the corresponding being. You are no longer different from that being. Your ego has submerged in that being. And that is the realization through intuition – intuitive realization.

These are the four stages of realization. Through this intuitive realization, you get to know not only the outer appearance of the beings, but the beings in their inner being. The I expands to include the whole environment. The person who has attained this higher realization is called the “swan”. Lohengrin is led from a spiritual world into the physical world by a swan. Through this gift, one attains a knowledge that is only accessible to those who have the gift of transformation into these beings. If you want to rise to the level at which intuitive recognition stands, you must present yourself in such a way that intuitive recognition can transform into you. That is why Zeus had to transform himself into a swan so that he could be grasped. The legends all have a great relationship to this world existence.

Through this intuitive knowledge, you rise to the level of entities called the spirits of personality or the spirits of selfishness. Everything that lives in us as a principle, as an essence of selfishness, comes from this spiritual realm, the realm of the spirits of selfishness or personality. The spirits of selfishness have always been at work. First, the physical body is worked on by the spirits of selfishness, then the etheric body, and then the astral body. Therefore, as a kama-manasic being, man is an egoist. What he thinks is what is independent and also what is selfish. What these beings are can only be recognized when one stands at the stage that one can crawl into the being, into the ego of the beings. There you get to know the spirits of the personality.

So you see that it is not just talk when you find something like this in my 'Lucifer' or in Mrs. Besant's books, even if perhaps not under the same names. The spirits are not invented, but gained through the stages of knowledge. Therefore, we distinguish: mineral kingdom, plant kingdom, animal kingdom, human, lunar Pitris or spirits of twilight, fire spirits or solar Pitris, spirits of egoism or spirits of personality - Suras and Asuras. Then the higher realms: spirits of form, spirits of movement and spirits of wisdom. We will talk about these four spiritual levels next time.

But you can already apply what I have said today in practice, namely that if you know something about this nature, even if you do not yet rise to the level of direct experience in this way, you will gain inner strength if you know even just a little. Man would completely lose his center in the coming decades if the knowledge of these things did not come. These entities do not exist in cloud-cuckoo-land, but surround us continually. The person standing in front of me is not just a human being, but interrelated with him is the Lunar-Pitri, the Solar-Pitri, the spirits of selfishness and so on. And they are constantly active in this person. I recognize something incompletely when I only have the outer person in front of me. Just imagine how insecure you would become if you were to go blind. Orientation in the new world is only made possible by new senses. In the same way, knowledge in the world is only made possible by knowing what is there. It makes us feel secure to know that such things exist, that such things are there. It is therefore necessary for humanity to know such things. In the fourth century, higher spiritual beings still led man, unconsciously. That is the higher development. The meaning of the materialistic time is that the spirits have fled to reappear in his consciousness. Man has descended into darkness to consciously ascend to the light again. That would be the greatest harm if man remained down here in darkness and did not find his way back to the light. The theosophical doctrine has not been brought out of mere caprice, but because it is a necessity for humanity. There have always been individuals in secret societies who had the realization. But it must become much more general. That is why the popular way in which these teachings are spread in theosophy.

We shall best understand how karma is anchored in the individual and in the evolution of humanity, and how the single facts of karma lend themselves to description, if we begin by considering how human consciousness has evolved since the time when, even in his ordinary life, man had a direct, elementary perception of his karma. To-day it is a fact that in his waking consciousness man knows nothing of his karma. The world in which he lives from awaking to falling asleep prevents him from having any direct knowledge of his karma. But humanity has not always lived in the state of consciousness that is considered normal to-day. In olden times, moreover during the earlier Post-Atlantean periods of evolution, quite different states of consciousness prevailed, even in the everyday life of man. There are three states or conditions of normal consciousness to-day—I have often described them to you. Firstly, there is waking consciousness; secondly, dream-consciousness into which scattered reminiscences of the day's experiences make their way but mingled, too, with influences from the spiritual world; and lastly, sleep-consciousness proper, in which dimness and darkness surround the human soul and consciousness sinks away, so to speak, into unconsciousness.

1. Waking consciousness.
2. Dream consciousness.
3. Sleep consciousness.

It was not always thus. There was a time in man's evolution when the experiences of his everyday consciousness took quite different forms. Let us look back some eight or ten thousand years to the epoch immediately following the Atlantean catastrophe whereby many widespread forms of civilisation and culture were wiped out of existence.

It was an epoch when land began to arise where formerly there had been sea, and sea to cover tracts that had once been land, a time moreover when the earth was destined to pass through a period of intense cold. We discover there a humanity which had survived the Atlantean catastrophe and was also endowed with three distinct kinds of consciousness but of an essentially different character from those of to-day. The prosaic, everyday consciousness of modern man in his waking hours, by which he sees other human beings and the creatures and happenings of nature in sharp outlines—this the men of those ancient times did not possess. They saw the human being without sharp contours, extending in all directions into the Spiritual, spreading out into the aura; and in this aura they saw his soul. Animals too were seen in great and mighty auras; in their case it was the inner processes—digestion, breathing and so forth—that became visible in the aura. Plants reached up with their blossoms into a sort of cloud which permanently surrounded the Earth. Everything was bathed in a dying astral light. The day-consciousness of men who lived directly after the Atlantean Flood was a gradually fading astral vision of the physical world. I say “fading,” for in its power of giving light it was gradually waning away; before the Atlantean catastrophe this power of vision in astral light had been much stronger and more intense.

The awakening to this condition of consciousness—for the entering into it may be compared to an awakening—was very different from the awakening of normal man to-day, where the soul is confronted with chaotic dreams before passing into the waking consciousness of day. When these people of antiquity awakened it was no mere world of dreams that invaded their consciousness; they were within a world of reality of which they knew also that therein they had been among spiritual Beings of the higher Hierarchies and elementary spirit-beings. “Waking up” was for them as it might be with a man of to-day who leaves a place in which he has had many experiences and goes somewhere else where in a sphere of new experiences he remembers the others. When in those ancient times a man entered waking life, he had the new experiences of day; but the remembrances remained with him of how he had been in another world, with other beings, not with the physical human beings who together with the plants and animals are generally around him, but with disembodied human souls living between death and a new birth, and with other beings, too, who never incarnate on the earth.

Man felt that he had departed from beings dwelling in the cosmos and was now placed into another world, into the world of physical experience between birth and death, Nevertheless he still preserved a memory of the spiritual world, the world through which human beings pass between death and a new birth. Vision of the spiritual world still streamed into his already fading astral vision. The condition of consciousness in which man to-day lives among purely physical beings did not then exist at all. In those times men had the following experience—it was not a dream but a picture that was graphic and real: when they passed into the day-consciousness and looked at trees, animals, mountains, rocks and clouds, they felt that this was the same world in which were living those spirit-beings and human souls who were not incarnate on the earth but living in the spiritual world that is man's habitation between death and a new birth. And then there came to these men a concretely real picture of how these beings pass into the trees and rocks while man is in his waking consciousness, how they disappear into the depths of the mountains or rise up to the heights of the clouds, steal away into all the created things of outer physical nature.

On going into a forest, a man would, for example, notice a tree and know that it was the hiding place of a being with whom he had been together in the night. Men then saw clearly, as an Initiate can still see to-day, how spirit-beings made their way into physical habitations as though into their homes. No wonder that all these things passed over into the myths and that men talked of tree-spirits, water-spirits, spirits of clouds and mountains, for they saw their companions of the night disappearing into the mountains, into the waves, into the clouds, into the plants and the trees.

Such was early dawn in the experience of the soul: men saw the spirit-world disappearing into the physical world of sense. They spoke reverently of the great and lofty Spirits as taking rest by day in these physical habitations; they spoke of the lesser, elementary beings who live among men and often among animals, as lurking in the things of nature. They expressed it even roguishly. But whether expressed in sublime and reverent language or in pleasantries, it was exactly what they felt about this condition of early dawn in the soul's experience.

Picture it to yourselves. A human being had been in a spiritual world during the last phase of his sleep; it was when he awoke, and only then, that he clearly remembered having been in this spiritual world. How was this? Why did he only see this spiritual, super-sensible world as he awoke, when the spirits were already disappearing? Why did he only then see this spiritual, super-sensible world in which he lived between death and birth? It was because in those days, when during the last phase of his sleep man was able to see the spirit-world, he experienced yet a third condition of consciousness which conjured up another, an entirely different world before his soul. For it was so that during the time he was “asleep” in his earthly existence and present with power of vision in the spiritual world, he looked back on the evolution of his own karma.

This third state of consciousness experienced by men during the epoch immediately following the Atlantean catastrophe, consisted in a vision of karma. This vision of their own karma was an absolute reality to them.

1. Waking consciousness .... Fading astral vision.
2. Dream consciousness ..... Vision of the spiritual world.
3. Sleep consciousness ....... Vision of karma.

As the three states of consciousness alternate in the life of man to-day, so did ancient man experience successively the three conditions of a darkening astral vision, a vision of spiritual worlds and a vision of karma.

It is a fact that in olden times a vision of karma was a reality of consciousness for man; we can truly say that man once had a consciousness by means of which he beheld the reality of karma.

Evolution then took the following course. First of all this vision of karma ceased in the sleep that was of course no sleep as we understand it. The vision of karma began to grow dim. Of the facts of karma there only remained the knowledge possessed by the Initiates in the Mysteries. That which had once been vision and actual experience became a matter of learning and erudition. The ancient consciousness darkened and there only remained—so it was in the old Chaldean-Babylonian-Egyptian period—the power to look up into the spiritual world. Thus, in the centuries which preceded the Christian epoch, a vision of the super-sensible world still came about quite naturally, but the facts about karma were only taught, they were no longer seen. In the times immediately preceding the Christian era there was still an intense consciousness of the spiritual world, of the world in which man lives between death and a new birth, although the consciousness of karma had faded and was simply not there for humanity in general when the Christian era began. It is therefore understandable that special emphasis was laid upon man's connection with the spiritual world while he is in the disembodied state. Especially in the ancient Egyptian conception we can discern this intensely strong consciousness of the spiritual world, a purified, and clear-sighted consciousness of the world which man enters through the gate of death, when he becomes Osiris. But there is no consciousness any longer of repeated earthly lives.

Then came the gradual approach of the time which has now reached its apex and properly belongs to the humanity of our day. Astral vision has sunk into the prosaic, matter-of-fact consciousness we have in ordinary life between awaking and falling asleep, when we only perceive, for example, that insignificant part of man which is enclosed by his skin and consists in flesh and bones and different vessels; that is all we see in our day-consciousness. One can well understand that people want to array it in all kinds of so-called beautiful clothes in an attempt to give it some importance, since deep down in the sub-consciousness there is a feeling that in itself it is of no significance and belongs, rightly, in the radiant, glowing garment of the aura, of the astral and Ego nature. And when men became aware of the change from the vision that sees the human being in his aura to the vision that sees only the unimportant, bodily part of him, they endeavoured to imitate in the clothing what had once been seen as the aura; so that the fashions of old—if I may put it so—were in a certain sense copies of the aura. As for modern fashions, well, I can assure you they are no such thing!

The consciousness of the super-sensible world has taken on the form of chaotic dreaming. Man dreams it away! And in respect of the karma-consciousness, man is fast asleep. He would have the consciousness of karma if that part of his consciousness which is dreamless between falling asleep and awakening were suddenly to awake. Then he would have the consciousness of karma. Thus in the course of ten thousand years or thereabouts, the great change has taken place. Man “wakes” away—not only “sleeps” away—the spiritual reality in the physical world. He “wakes” away the Spiritual in nature, he “dreams” away the true spiritual world, he “sleeps” away his karma.

This development was necessary, as I have often told you, in order that the consciousness of freedom might arise. But humanity must now again emerge from its present condition of consciousness.

We have heard that what was a natural, albeit a dreamlike state of consciousness in olden times, namely knowledge of the super-sensible world and of karma, gradually grew dim and then became Mystery-teaching, while in the modern age of materialism it has been entirely lost. But in this age the possibility must again be found of building a bridge to consciousness both of the super-sensible world and of karma.

This means, in other words: When we picture to ourselves how in olden times at early dawn, the spirit-beings with whom man lived from falling asleep to awakening hid themselves in trees and clouds, in mountains and rocks, so that in the day man could say to himself when he saw a tree or a rock or a spring: “A spirit has been enchanted into it, a spirit with whom I was together during my sleep-consciousness”—so now, by accepting the new Initiation-Science, we must learn in our present day-consciousness to recognise the spirit and as we look at every rock or tree or cloud or star, or sun or moon, to recognise the spiritual beings in all their diversity.

We must set out on the path that leads to this. We must prepare for the time when it shall be even so. As truly as a man of olden time, on awakening, saw the spirit-beings with whom he had lived during the night steal into the trees and rocks, so truly for modern man shall the spirit-beings steal forth again from tree and rock and spring!

It can really happen, and in this way. A man can lay aside the standpoint of ordinary prejudice in which he has been living, into which even children in the kindergarten are led to-day; he can put aside the prejudices that make him imagine he cannot with healthy human understanding see into the spiritual world. And when the Initiate comes and tells of things of the spiritual world and of events that happen there, then, although he cannot yet himself see, nevertheless by making use of his unprejudiced human understanding, he can be enlightened by the communications that are given concerning the spiritual worlds. This is indeed, and under all circumstances, the right first step for each one to-day.

But difficulties are always cropping up ... Last year, after one of my lectures on how to attain knowledge of the spiritual worlds, a well-meaning paragraph appeared in a newspaper of some standing. We can really call it “well-meaning” and even “respectable” as compared with many vehement expressions of opposition to Anthroposophy to-day! In this lecture I had pointed out that there is no need to become clairvoyant in order to have knowledge of the spiritual world, but that when the seer imparts the knowledge it can be received and understood by the healthy human intellect. I had emphasised this very strongly. The man who wrote the paragraph said in all good faith: “Steiner wants to apply the healthy human intellect to knowledge of the super-sensible world. But so long as the human intellect remains healthy it can certainly know nothing of a super-sensible world; as soon as it does, it is no longer healthy.” I think I have never heard it put so honestly before! For it is after all what everyone is bound to say if he denies to the healthy human intellect a knowledge of the super-sensible world, and if he speaks in the usual way of the boundaries of knowledge. Either he must give up the present point of view, or he must agree with this assertion; no other way is really honest.

A modern Initiate can speak from clear and conscious knowledge of how from every star a spirit-being is released, of how other spirit-beings are released from plants. They come forward to meet us as soon as we pass beyond external sense-observation. Every time we go out into nature we may see all around where nature begins to be a little elemental, kobold-like elementary beings coming out of their stony shelters; if we become friendly with them, especially with the elementary beings of the mineral world, we can see behind them higher Beings who finally lead up to the First Hierarchy, to the Seraphim, Cherubim and Thrones.

It is a fact that if the exercises given in my book Knowledge of the Higher Worlds and its Attainment are practised regularly with strong inner energy, selflessness and devotion, they will lead—provided we have the necessary courage—to a new power of perception. We become able to see, for instance, in certain strata of the mountains, whole worlds of elemental beings lying hidden in rock and stone. They come forth on every side, they steal out, they grow big—and we discover that they have only been as it were rolled up and packed tight into these fragments of the elementary world. Beings are present in the mineral kingdom of nature, especially where the earth begins to grow green, and feels so fresh that we can scent its aroma and the aroma of the plants that cover it. But when we enter this sphere of elemental beings, we find that they can indeed inspire us with fear. For the beings we thus encounter are incredibly clever. We must be humble enough to say to ourselves, when we see these little dwarf-like beings emerging from the objects of nature: “How stupid man is! and how clever is this elemental world!” And because many do not like to say this in earnest, do not like even to admit that judged by spiritual perception a little new-born child is much wiser than a learned scholar, therefore these elementary beings withdraw from man's vision. If however we can discern them, the horizon is widened and the foreground opened up to us by these clever, playful little sprites leads away into a background that reaches right up to the Seraphim, Cherubim and Thrones.

Thus by means of the exercises to which I referred, a man whose consciousness has been made clear and quick by the study of what humanity has learned through modern natural science, can enter this world of elemental beings, and thence a higher world. If by a loving surrender to nature we thus acquire a consciousness that is not “sicklied o'er” by the authority-ridden knowledge that holds the ground to-day, we may gradually rise through Initiation-knowledge to that knowledge which humanity has lost.

And he who eventually attains the faculty to see the tree-spirits come forth from the trees—the same that the ancients saw stealing away in the dawn, and darting out again in the evening twilight—he will also be able, as he approaches a human being, to see emerge from him the figures of his earlier lives together with the evolution of his karma. For this kind of vision leads on to a vision of karma.

In the mineral world, where at first we perceive the clever, mischievous little dwarfs, the vision leads us to the Seraphim, Cherubim and Thrones.

In the plant world, the vision leads us to the Exusiai, Dynamis and Kyriotetes.

In the animal world (when we see emerge from the animals their own spiritual beings) we are led to a vision of the Archai, Archangels and Angels.

And in the human kingdom the vision leads to karma.

Behind the manifestations of the Seraphim, Cherubim and Thrones, behind all the other Beings of the higher Hierarchies, behind all the elemental nature-spirits who startle us by their cleverness when they dart forth from the minerals, or who come to meet us with their gentle importunities from the plant world, behind all that comes from the animals—fierce, passionate and violent as that may be at times, and also icy cold—behind all that stands here so to speak as a foreground, we face the overwhelming, the sublime manifestations of karma. For behind all the mysteries of the world there lies, in truth, the great mystery of human karma.

Having thus prepared our hearts and minds in the right way, we shall pass on in the remaining lectures to speak of particular facts of karma.

We shall best understand how karma is anchored in the individual and in the evolution of humanity, and how the single facts of karma lend themselves to description, if we begin by considering how human consciousness has evolved since the time when, even in his ordinary life, man had a direct, elementary perception of his karma. To-day it is a fact that in his waking consciousness man knows nothing of his karma. The world in which he lives from awaking to falling asleep prevents him from having any direct knowledge of his karma. But humanity has not always lived in the state of consciousness that is considered normal to-day. In olden times, moreover during the earlier Post-Atlantean periods of evolution, quite different states of consciousness prevailed, even in the everyday life of man. There are three states or conditions of normal consciousness to-day—I have often described them to you. Firstly, there is waking consciousness; secondly, dream-consciousness into which scattered reminiscences of the day's experiences make their way but mingled, too, with influences from the spiritual world; and lastly, sleep-consciousness proper, in which dimness and darkness surround the human soul and consciousness sinks away, so to speak, into unconsciousness.

1. Waking consciousness.
2. Dream consciousness.
3. Sleep consciousness.

It was not always thus. There was a time in man's evolution when the experiences of his everyday consciousness took quite different forms. Let us look back some eight or ten thousand years to the epoch immediately following the Atlantean catastrophe whereby many widespread forms of civilisation and culture were wiped out of existence.

It was an epoch when land began to arise where formerly there had been sea, and sea to cover tracts that had once been land, a time moreover when the earth was destined to pass through a period of intense cold. We discover there a humanity which had survived the Atlantean catastrophe and was also endowed with three distinct kinds of consciousness but of an essentially different character from those of to-day. The prosaic, everyday consciousness of modern man in his waking hours, by which he sees other human beings and the creatures and happenings of nature in sharp outlines—this the men of those ancient times did not possess. They saw the human being without sharp contours, extending in all directions into the Spiritual, spreading out into the aura; and in this aura they saw his soul. Animals too were seen in great and mighty auras; in their case it was the inner processes—digestion, breathing and so forth—that became visible in the aura. Plants reached up with their blossoms into a sort of cloud which permanently surrounded the Earth. Everything was bathed in a dying astral light. The day-consciousness of men who lived directly after the Atlantean Flood was a gradually fading astral vision of the physical world. I say “fading,” for in its power of giving light it was gradually waning away; before the Atlantean catastrophe this power of vision in astral light had been much stronger and more intense.

The awakening to this condition of consciousness—for the entering into it may be compared to an awakening—was very different from the awakening of normal man to-day, where the soul is confronted with chaotic dreams before passing into the waking consciousness of day. When these people of antiquity awakened it was no mere world of dreams that invaded their consciousness; they were within a world of reality of which they knew also that therein they had been among spiritual Beings of the higher Hierarchies and elementary spirit-beings. “Waking up” was for them as it might be with a man of to-day who leaves a place in which he has had many experiences and goes somewhere else where in a sphere of new experiences he remembers the others. When in those ancient times a man entered waking life, he had the new experiences of day; but the remembrances remained with him of how he had been in another world, with other beings, not with the physical human beings who together with the plants and animals are generally around him, but with disembodied human souls living between death and a new birth, and with other beings, too, who never incarnate on the earth.

Man felt that he had departed from beings dwelling in the cosmos and was now placed into another world, into the world of physical experience between birth and death, Nevertheless he still preserved a memory of the spiritual world, the world through which human beings pass between death and a new birth. Vision of the spiritual world still streamed into his already fading astral vision. The condition of consciousness in which man to-day lives among purely physical beings did not then exist at all. In those times men had the following experience—it was not a dream but a picture that was graphic and real: when they passed into the day-consciousness and looked at trees, animals, mountains, rocks and clouds, they felt that this was the same world in which were living those spirit-beings and human souls who were not incarnate on the earth but living in the spiritual world that is man's habitation between death and a new birth. And then there came to these men a concretely real picture of how these beings pass into the trees and rocks while man is in his waking consciousness, how they disappear into the depths of the mountains or rise up to the heights of the clouds, steal away into all the created things of outer physical nature.

On going into a forest, a man would, for example, notice a tree and know that it was the hiding place of a being with whom he had been together in the night. Men then saw clearly, as an Initiate can still see to-day, how spirit-beings made their way into physical habitations as though into their homes. No wonder that all these things passed over into the myths and that men talked of tree-spirits, water-spirits, spirits of clouds and mountains, for they saw their companions of the night disappearing into the mountains, into the waves, into the clouds, into the plants and the trees.

Such was early dawn in the experience of the soul: men saw the spirit-world disappearing into the physical world of sense. They spoke reverently of the great and lofty Spirits as taking rest by day in these physical habitations; they spoke of the lesser, elementary beings who live among men and often among animals, as lurking in the things of nature. They expressed it even roguishly. But whether expressed in sublime and reverent language or in pleasantries, it was exactly what they felt about this condition of early dawn in the soul's experience.

Picture it to yourselves. A human being had been in a spiritual world during the last phase of his sleep; it was when he awoke, and only then, that he clearly remembered having been in this spiritual world. How was this? Why did he only see this spiritual, super-sensible world as he awoke, when the spirits were already disappearing? Why did he only then see this spiritual, super-sensible world in which he lived between death and birth? It was because in those days, when during the last phase of his sleep man was able to see the spirit-world, he experienced yet a third condition of consciousness which conjured up another, an entirely different world before his soul. For it was so that during the time he was “asleep” in his earthly existence and present with power of vision in the spiritual world, he looked back on the evolution of his own karma.

This third state of consciousness experienced by men during the epoch immediately following the Atlantean catastrophe, consisted in a vision of karma. This vision of their own karma was an absolute reality to them.

1. Waking consciousness .... Fading astral vision.
2. Dream consciousness ..... Vision of the spiritual world.
3. Sleep consciousness ....... Vision of karma.

As the three states of consciousness alternate in the life of man to-day, so did ancient man experience successively the three conditions of a darkening astral vision, a vision of spiritual worlds and a vision of karma.

It is a fact that in olden times a vision of karma was a reality of consciousness for man; we can truly say that man once had a consciousness by means of which he beheld the reality of karma.

Evolution then took the following course. First of all this vision of karma ceased in the sleep that was of course no sleep as we understand it. The vision of karma began to grow dim. Of the facts of karma there only remained the knowledge possessed by the Initiates in the Mysteries. That which had once been vision and actual experience became a matter of learning and erudition. The ancient consciousness darkened and there only remained—so it was in the old Chaldean-Babylonian-Egyptian period—the power to look up into the spiritual world. Thus, in the centuries which preceded the Christian epoch, a vision of the super-sensible world still came about quite naturally, but the facts about karma were only taught, they were no longer seen. In the times immediately preceding the Christian era there was still an intense consciousness of the spiritual world, of the world in which man lives between death and a new birth, although the consciousness of karma had faded and was simply not there for humanity in general when the Christian era began. It is therefore understandable that special emphasis was laid upon man's connection with the spiritual world while he is in the disembodied state. Especially in the ancient Egyptian conception we can discern this intensely strong consciousness of the spiritual world, a purified, and clear-sighted consciousness of the world which man enters through the gate of death, when he becomes Osiris. But there is no consciousness any longer of repeated earthly lives.

Then came the gradual approach of the time which has now reached its apex and properly belongs to the humanity of our day. Astral vision has sunk into the prosaic, matter-of-fact consciousness we have in ordinary life between awaking and falling asleep, when we only perceive, for example, that insignificant part of man which is enclosed by his skin and consists in flesh and bones and different vessels; that is all we see in our day-consciousness. One can well understand that people want to array it in all kinds of so-called beautiful clothes in an attempt to give it some importance, since deep down in the sub-consciousness there is a feeling that in itself it is of no significance and belongs, rightly, in the radiant, glowing garment of the aura, of the astral and Ego nature. And when men became aware of the change from the vision that sees the human being in his aura to the vision that sees only the unimportant, bodily part of him, they endeavoured to imitate in the clothing what had once been seen as the aura; so that the fashions of old—if I may put it so—were in a certain sense copies of the aura. As for modern fashions, well, I can assure you they are no such thing!

The consciousness of the super-sensible world has taken on the form of chaotic dreaming. Man dreams it away! And in respect of the karma-consciousness, man is fast asleep. He would have the consciousness of karma if that part of his consciousness which is dreamless between falling asleep and awakening were suddenly to awake. Then he would have the consciousness of karma. Thus in the course of ten thousand years or thereabouts, the great change has taken place. Man “wakes” away—not only “sleeps” away—the spiritual reality in the physical world. He “wakes” away the Spiritual in nature, he “dreams” away the true spiritual world, he “sleeps” away his karma.

This development was necessary, as I have often told you, in order that the consciousness of freedom might arise. But humanity must now again emerge from its present condition of consciousness.

We have heard that what was a natural, albeit a dreamlike state of consciousness in olden times, namely knowledge of the super-sensible world and of karma, gradually grew dim and then became Mystery-teaching, while in the modern age of materialism it has been entirely lost. But in this age the possibility must again be found of building a bridge to consciousness both of the super-sensible world and of karma.

This means, in other words: When we picture to ourselves how in olden times at early dawn, the spirit-beings with whom man lived from falling asleep to awakening hid themselves in trees and clouds, in mountains and rocks, so that in the day man could say to himself when he saw a tree or a rock or a spring: “A spirit has been enchanted into it, a spirit with whom I was together during my sleep-consciousness”—so now, by accepting the new Initiation-Science, we must learn in our present day-consciousness to recognise the spirit and as we look at every rock or tree or cloud or star, or sun or moon, to recognise the spiritual beings in all their diversity.

We must set out on the path that leads to this. We must prepare for the time when it shall be even so. As truly as a man of olden time, on awakening, saw the spirit-beings with whom he had lived during the night steal into the trees and rocks, so truly for modern man shall the spirit-beings steal forth again from tree and rock and spring!

It can really happen, and in this way. A man can lay aside the standpoint of ordinary prejudice in which he has been living, into which even children in the kindergarten are led to-day; he can put aside the prejudices that make him imagine he cannot with healthy human understanding see into the spiritual world. And when the Initiate comes and tells of things of the spiritual world and of events that happen there, then, although he cannot yet himself see, nevertheless by making use of his unprejudiced human understanding, he can be enlightened by the communications that are given concerning the spiritual worlds. This is indeed, and under all circumstances, the right first step for each one to-day.

But difficulties are always cropping up ... Last year, after one of my lectures on how to attain knowledge of the spiritual worlds, a well-meaning paragraph appeared in a newspaper of some standing. We can really call it “well-meaning” and even “respectable” as compared with many vehement expressions of opposition to Anthroposophy to-day! In this lecture I had pointed out that there is no need to become clairvoyant in order to have knowledge of the spiritual world, but that when the seer imparts the knowledge it can be received and understood by the healthy human intellect. I had emphasised this very strongly. The man who wrote the paragraph said in all good faith: “Steiner wants to apply the healthy human intellect to knowledge of the super-sensible world. But so long as the human intellect remains healthy it can certainly know nothing of a super-sensible world; as soon as it does, it is no longer healthy.” I think I have never heard it put so honestly before! For it is after all what everyone is bound to say if he denies to the healthy human intellect a knowledge of the super-sensible world, and if he speaks in the usual way of the boundaries of knowledge. Either he must give up the present point of view, or he must agree with this assertion; no other way is really honest.

A modern Initiate can speak from clear and conscious knowledge of how from every star a spirit-being is released, of how other spirit-beings are released from plants. They come forward to meet us as soon as we pass beyond external sense-observation. Every time we go out into nature we may see all around where nature begins to be a little elemental, kobold-like elementary beings coming out of their stony shelters; if we become friendly with them, especially with the elementary beings of the mineral world, we can see behind them higher Beings who finally lead up to the First Hierarchy, to the Seraphim, Cherubim and Thrones.

It is a fact that if the exercises given in my book Knowledge of the Higher Worlds and its Attainment are practised regularly with strong inner energy, selflessness and devotion, they will lead—provided we have the necessary courage—to a new power of perception. We become able to see, for instance, in certain strata of the mountains, whole worlds of elemental beings lying hidden in rock and stone. They come forth on every side, they steal out, they grow big—and we discover that they have only been as it were rolled up and packed tight into these fragments of the elementary world. Beings are present in the mineral kingdom of nature, especially where the earth begins to grow green, and feels so fresh that we can scent its aroma and the aroma of the plants that cover it. But when we enter this sphere of elemental beings, we find that they can indeed inspire us with fear. For the beings we thus encounter are incredibly clever. We must be humble enough to say to ourselves, when we see these little dwarf-like beings emerging from the objects of nature: “How stupid man is! and how clever is this elemental world!” And because many do not like to say this in earnest, do not like even to admit that judged by spiritual perception a little new-born child is much wiser than a learned scholar, therefore these elementary beings withdraw from man's vision. If however we can discern them, the horizon is widened and the foreground opened up to us by these clever, playful little sprites leads away into a background that reaches right up to the Seraphim, Cherubim and Thrones.

Thus by means of the exercises to which I referred, a man whose consciousness has been made clear and quick by the study of what humanity has learned through modern natural science, can enter this world of elemental beings, and thence a higher world. If by a loving surrender to nature we thus acquire a consciousness that is not “sicklied o'er” by the authority-ridden knowledge that holds the ground to-day, we may gradually rise through Initiation-knowledge to that knowledge which humanity has lost.

And he who eventually attains the faculty to see the tree-spirits come forth from the trees—the same that the ancients saw stealing away in the dawn, and darting out again in the evening twilight—he will also be able, as he approaches a human being, to see emerge from him the figures of his earlier lives together with the evolution of his karma. For this kind of vision leads on to a vision of karma.

In the mineral world, where at first we perceive the clever, mischievous little dwarfs, the vision leads us to the Seraphim, Cherubim and Thrones.

In the plant world, the vision leads us to the Exusiai, Dynamis and Kyriotetes.

In the animal world (when we see emerge from the animals their own spiritual beings) we are led to a vision of the Archai, Archangels and Angels.

And in the human kingdom the vision leads to karma.

Behind the manifestations of the Seraphim, Cherubim and Thrones, behind all the other Beings of the higher Hierarchies, behind all the elemental nature-spirits who startle us by their cleverness when they dart forth from the minerals, or who come to meet us with their gentle importunities from the plant world, behind all that comes from the animals—fierce, passionate and violent as that may be at times, and also icy cold—behind all that stands here so to speak as a foreground, we face the overwhelming, the sublime manifestations of karma. For behind all the mysteries of the world there lies, in truth, the great mystery of human karma.

Having thus prepared our hearts and minds in the right way, we shall pass on in the remaining lectures to speak of particular facts of karma.

Today we shall base ourselves on facts relating to the nature of human beings and then make the transition to certain guiding principles in world history.

We have already considered the rhythmical alternation between sleeping and waking that human beings experience within a twenty-four hour period and have done so from many different points of view. Today I want to take a point of view that has so far been used less frequently in considering this alternation between sleeping and waking.

We know that there are three main aspects to a human being. One aspect is the head organization. Here, we have first of all the sensory organism which faces the outside world. The actual brain organism lies more on the inside. We know of course that this is only an approximate way of looking at these things. We cannot simply divide the human being into sections according to the space occupied. We have to be clear in our minds that the nerves and senses merely have their main concentration in the head and that they are in fact present everywhere in the human being. Everything said in this respect applies to the whole human being. We base our characterization on the part where the main concentration lies, i.e. the head. So we have the sensory organism facing the outside and the brain organism situated inside.

The question is, what happens to the sensory organism and the brain organism when a human being changes from the waking state—which you are familiar with, perhaps not in depth but at least in outer terms—to the sleeping state? As you know, the sensory organism ceases to be active. The brain organism can be observed in so far as our dream life shines into our souls, in a way. If you consider this dream life you will be able to say that it presents you with a kind of surrounding scenery that in some respects is similar to the outside world you Perceive with the senses. It contains images from the outside world you perceive with the senses. Human beings know very well when they are awake, that dream life presents them with images that, in a way, derive from the outside world we perceive with the senses. When we then take a closer look at the dream world, considering it in an unbiased way, we find that the dream images are connected—that they relate to each other; they interrelate in a way that is as definite as the interrelations and connections that exist in our waking thoughts, though these tend to be more imageless. It may be said, however, that whereas human beings have full control of the way thoughts are connected in the imageless thinking of their waking life, and are able to use their will to connect one thought with another, this does not apply in the interplay of dream images. Dream images have their own order. Human beings are passive where they are concerned. If we then reflect on the way in which dream images follow each other we find that it is as if the phenomena of ordinary thinking proceed in a watered-down way, as if they lack drive and will. Residues of sensory and also of thought life can still be traced in dream life. It will be evident from everything we discover as we consider our dream life—and spiritual science will be able to establish this beyond all doubt—that the human brain, which in a way is the physical basis of our life of ideas, must have undergone a change from the way it was in the waking state. In the waking state the situation is that our will gives us control of the way thoughts follow each other. In our dream life we have no such control. What is more, our senses have ceased to act and our dream life only contains images that echo the life of the senses. The life of the senses has therefore also been watered down.

The question we want to ask ourselves today is what kind of changes the human brain had undergone. If you take an unbiased view you will have to agree that spiritual science is right when it says that the brain acts like a sense organ when we dream. A sense organ receives impressions of the outside world and immediately processes them, at least to some extent. The way a sense organ faces the outside world does not involve an element of will, however. If you consider the way the sense organs face the outside world and compare this with the dream state you will find that when the brain acts as the physical basis of dreaming—take it as a working hypothesis, if you like, that it provides the physical basis for dreaming—it has come to resemble a sense organ. It has become more of a sense organ than it is in the waking state; or we may also say that it is not a sense organ when we are awake for it shows none of the properties of a sense organ in that state.

Now we do not have far to go to understand what happens in dreamless sleep. Dreams hold a middle position between waking and sleeping. If the brain becomes more like a sense organ even when we are dreaming, it must do so to an even greater extent when we are fully asleep. The way we are constituted as human beings today we are not in a position to make use of this sense organ in normal life. There was, however, a time in the history of humankind when human beings were able to use the brain as a sense organ to a very considerable degree. In a way, however, the brain always becomes a sense organ between going to sleep and waking up. We know that, between going to sleep and waking up again, the real human being—the human soul and spirit—is in the outside world. We will not take time at this point to consider the nature of this outside world; we merely need to understand clearly that the essential soul and spirit of the human being is then in an outside world of soul and spirit. The physical world we see around us between waking up and going to sleep does not reveal its spiritual and soul ingredients. In the state which pertains between going to sleep and waking up, the human being is in the outside world which has its soul and spirit aspect. Today the constitution of human beings is such that they experience themselves unconsciously in the outside world of soul and spirit.

This soul and spirit environment in which we find ourselves during sleep was the actual world in those far distant times where the original wisdom of humankind had its origin. An echo of those times is still to be found in the Vedic writings, in Vedanta philosophy—in short in the wisdom that was revealed in the ancient Orient. Looking back to those times we find exactly what those early people of the ancient Orient experienced in the outside world between going to sleep and waking up. For them, the brain was still very much a sense organ when they were asleep. It was a sense organ, however, which did not permit them to think at the same time as they made sensory perceptions. When the people of the ancient Orient were in the world of soul and spirit they were actually able to perceive what they experienced between going to sleep and waking up. In a way this was reflected in their brains, which had become sense organs. They were however unable to think whilst they were in that condition. They had to wait until they were awake, as it were, before they were able to think the things that they had perceived. We actually have outer evidence that things were the way I have just described. You only need to try and enter into anything that still remains of ancient oriental culture and you will find that the wisdom of that culture took the form of representing the universe perceptible to the senses from a spiritual point of view. Astrology, now a mere caricature, was living wisdom in those times. Most of that ancient wisdom was based on the revelations of the stars, the revelations of the night sky, i.e. on things hidden from view between waking up and going to sleep. Human beings experienced these things between going to sleep and waking up. They found themselves in the outer world and their souls and spirits experienced their relationship with the heavenly bodies. When they woke up, their brains changed from being sense organs to a state partly similar to that of our own brains—except that their brains were constituted in such a way that when they were awake they were able to remember what they had experienced during sleep. The things they remembered lit up in their minds as instinctive Imaginations. As people went through their daily lives in the ancient Orient they were able to deflect their inner attention from the sense-perceptible world around them and focus it on the great illuminating pictures their souls perceived as a memory of their night-time experiences. Those were the original oriental Imaginations. Echoes of them are to be found in the Veda and in Vedanta philosophy and literature.

What image did the people of those times have of themselves? It certainly was not the kind of description of the human being that is given in anatomy or physiology today, which is based on the evidence of the senses concerning outer form. At that time human beings experienced themselves as soul and spirit among all the other things they experienced in the outside world between going to sleep and waking up. They experienced a cosmos that was soul and spirit, and themselves as soul and spirit within that cosmos. Exactly how did they experience themselves? They perceived themselves as their own ideal model. Please pay particular attention to these words. When an individual living in those times had an illuminating Imagination of what he had experienced in his sleep, he saw himself as the ideal model of himself and was able to say to himself: ‘My ideal model looks like this. This model contains specific models, as it were, of the inside of my head, of my lungs, liver and so on.’ People did not have the experience of themselves that we are given on the basis of modern anatomy and physiology, i.e. in terms of organs perceptible to the outer senses. They had experience of the ideal model, the idea out of which the organs perceptible to the senses are created. Human beings had the experience of being heavenly and divine spirits—the heavenly and divine ideal of an earthly human being. They were therefore less interested in the earthly human being than they were in the heavenly and divine ideal.

This whole complex of experiences also led to something else. It helped people to realize that they had, in fact, been those heavenly and divine ideals before they were conceived or born as physical human beings. In ancient oriental times human beings were so constituted that they had the experience of being divine and heavenly human beings, and at the same time experienced themselves as they had been before they became earthly. That is the essential point of ancient oriental cultures. Human beings experienced what they had been before they entered into physical existence on earth. Their conviction of this was only instinctive, but it did give them the firm conviction that they had existed before they came to earth and had descended from a spiritual world into the world of the physical senses. It is a forgotten characteristic of the ancient oriental religions that they were very much concerned with life before birth, and presented life on earth as a continuation of life in heaven.

I have already said on another occasion, and from another point of view, that on the whole our time no longer has the kind of awareness that belonged to those times. We have a word we use to express that death is not the end of life, the word 'immortality', deathlessness. We do not have a word to express that the beginning of an earth life is not the beginning of life altogether. There is no word similar to `immortality' that refers to the time before birth. We ought to have the term ‘unbornness’. If we had that word, and if it were as alive to us as the word 'immortality', we would be able to enter into the state of soul that people had in the ancient Orient.

If you were to put yourself in the state of soul of someone living in the ancient Orient you would be able to say: For him, life on earth did not merit much attention, for it was merely an image of life in the realm of the spirit. Nor did the people of the ancient Orient take themselves very seriously as physical human beings. The human being walking around on this earth was merely the image of a heavenly human being and it was this which largely occupied people's minds. The eternal aspect of the human being was a fact that was immediately apparent to those orientals, for it came to them as an illumination, as I have said. In daytime life, during their waking hours, they had the memory of their night-time life. To gain a mental image of such a state of soul we have to go back to the ancient Orient.

The great culture of the ancient Orient goes back to far distant times. Any of it still to be found in books, even in the glorious Veda, in Vedanta philosophy, is merely a faint echo. To see the contents of that ancient oriental wisdom in their pure original form we would have to go a long way back to a much earlier period than that of the Veda. This can only be done with the aid of spiritual science. In that ancient oriental culture the whole of life on earth was illumined by insight into the spiritual world—an insight that, whilst it may have been instinctive, was also sublime. This culture then fell into decadence. If you take a good look at oriental culture as it essentially is today you will find that the underlying impulse is still to focus attention on the divine human being. Echoes of this underlying trend are to be found even in Rabindranath Tagore's superficialities. Tagore is entirely immersed in a later, decadent culture but, as I said, the underlying trend is still there in his writings, which in part are of tremendous interest and significance though basically completely superficial. An example are the essays collected in his book on nationalism.⁶² When we look to the Orient, therefore, we see an ancient, sublime, instinctive culture with a marked emphasis on life before birth. And we also see the gradual decline of what originally was a sublime culture. The decline reveals an inability to take up the mission of modern humanity, to enter properly into the existence we have between birth and death. In ancient times the people of the Orient were given the ideal image of the human being. They saw life in the physical, sense-perceptible world as a reflection of that ideal. This heavenly and divine ideal had been full of life and luminosity. Gradually it darkened and became obscured and all that was left was a shadow image. By now it has faded completely. A shadow image remained of something that once presented itself to the soul as alight and alive, the ideal image the human being had of himself as soul and spirit, part of a whole cosmos of soul and spirit.

A certain impotence also formed part of oriental nature. This is something of which we must take special note if we want to live in accord with our age. Orientals were left with a certain inability to observe the human being whose image is perceived during the time between birth and death. Orientals had no real interest in this in the past, not even when what they came face to face with was not a substitute but something quite different—a human being who was both heavenly and physical. Even today they are not really interested in human beings the way they are between birth and death. It was left to another culture to consider the true nature of the human being here in the world of the senses between birth and death. It was left to a culture which I should like to call the culture of the Middle. Historically this culture of the Middle first appeared during the latter part of the ancient Greek period. Original Greek antiquity still echoed ancient oriental wisdom. Later the element began to appear which I am now going to characterize as the culture of the ‘Middle’ or the ‘Centre’.

The culture of the Middle came up from a southerly direction and spread through the late Greek and then, particularly, the Roman world. Vision was the characteristic of the oriental culture I have described. The element that came up from the south, spreading through the late Greek world and assuming its true form in the Roman world—finally becoming the culture of Middle—came to be a culture based on law, dialectics and intellectual thinking. It came to be a culture not of visionaries but of thinkers. This intellectual culture has a particular capacity for considering the human being between birth and death. It went through preliminary stages in the late Greek period, grew tough and indeed brutal in the Roman Empire, and was kept alive in the language of ancient Rome; the Latin language, the language used by scientists right into the Middle Ages. This dialectical and intellectual culture reached its high point at the turn of the 18th to the 19th century. That was the time of Schiller, Goethe, Herder and also the philosophers Fichte, Schelling and Hegel. Consider the characteristic nature of those great minds and you will see that I am right in what I am saying.

Take Fichte, Schelling, even Goethe. What made them great? Their greatness and significance has to do with perception of the human being between birth and death. They demanded that the human being must be perceived and understood as a whole. Take Hegelian philosophy, for example. You will find that great emphasis is put on the spiritual nature of the human being. The spirit is however only considered in so far as the human being lives between birth and death-Hegel never considered the pre-birth existence of a heavenly and divine human being. He presented a historical approach to everything that happened among human beings here on earth, always in so far as they were human beings living between birth and death. You will find nothing about the intervention of powers from the world in which human beings live between death and rebirth. It is as if all this had been erased from that great culture, for its mission was to emphasize very clearly that here, in the life between birth and death, human beings have soul and spirit as well as a physical body. That culture had its limits, however, in that it was not possible to look up to a life in the spirit. The soul principle that goes beyond birth and death, the eternal element, was given tremendous emphasis particularly by Hegel, but also by all other great thinkers, especially in Germany. Yet they only took account of it in so far as it came to revelation between birth and death; they completely lacked the ability to see into life eternal as it comes to revelation before birth and again after death. When people spoke of a human being independent of the body, they were using an original tradition that had not welled up from their own perception. It was mere tradition. In the intellectual life of Central Europe at that time, tremendous perceptive powers had been developed that focused on the soul and spirit of human beings, but at the same time also on their physical bodies. These tremendous powers did not however extend beyond the life between birth and death.

In the West all kinds of new beginnings were emerging for a different kind of life that will evolve in times to come, when a spiritual Principle that is free of the body will come into life in a different way. Let us recall—how did the people of the ancient Orient let the spiritual element enter into their lives? They remembered in the daytime the things they had experienced at night, when they had been outside their bodies, between going to sleep and waking up. This will be different in times to come. Today we have merely the early signs, the preliminary stages of this. Between waking up and going to sleep human beings do not merely have experience of the things of which they are conscious. Little of what we actually experience is at present coming to conscious awareness. The truth is that down below In our human nature we experience immeasurably more than we are able to hold in awareness. Some people already have an idea of this, particularly in the West. Thus William James⁶³ was speaking of a ‘subconscious’ or ‘unconscious’ because he had an inkling of this, but none of these people have so far been able to achieve full insight. Everything said on the subject is like the babbling of infants, but the idea is there. In the ancient Orient experience of the cosmic soul and spirit entered into awareness that had been gained when free of the body. The time will come when the unconscious contents—experienced in the depth of human nature—will rise up into awareness for the people of the Western world. Imaginations will also arise. Association psychology as it is practised today is a nonsense, but anyone who has studied the different psychologies of the Western world, today, can see that it is a preparatory stage.

In time to come something that came to the people of the Middle only as a revelation of human experience between birth and death, will reveal its eternal aspect through the special faculties developed in the West.

Down below we have the element that will live in the spiritual world after death. Remember what I have told you about these things on different occasions and from different points of view. I have said that the human head is the outcome of the previous life on earth. The other parts of the human being will be the head in the next life on earth. Those other parts of the human being may be flesh and blood, muscle, skin and bone as we see them today, but in essence they contain the germ of what will be the head during the next incarnation. They therefore relate to the time after death. This connection with the time after death will be revealed and brought to conscious awareness in the humanity of the future. The early, primitive stages of such a humanity are already present in the West. In future the inner soul and spirit will be imaginatively perceived, just as the soul and spirit in the world outside human beings were perceived at an instinctively imaginative level in prehistoric times. The difference will be that the revelation of these inner aspects will come to full awareness, whereas the people of the ancient Orient received revelations that were more instinctive and came only dimly to awareness.

What are the early signs to be seen today? The first signs are that in these Western regions people are very much inclined towards materialism. In time to come, the spirit will be revealed out of physical human substance. Because of this the Western world is tending to become extremely materialistic. That is the source of the materialism that is predominantly a Western product and, coming from the West, has overrun the Middle and is spreading to the East.

The culture of the Middle is not materialistic by nature. We might nature call it physical and spiritual, because the view taken of the of the human being is such that a balance is maintained between turning the eye to the physical aspect and turning it to the spiritual aspect. German philosophers, Goethe and Schiller have always given equal validity to body and spirit, as it were. In the West the spirit is a matter for the future; at present attention focuses on the body. Yet everything is in a state of flux in human evolution and this understanding of the body, this materialism, will one day become spiritualism. Only this spiritualism will have quite a different source than the spiritualism of the ancient Orient, and above all it will be conscious.

So you see the peculiar distribution of the three different human configurations over the world—I have discussed other aspects of this before. In the East, human beings once saw their own heavenly and spiritual image in themselves. In the Middle, human beings see themselves as inhabitants of the earth endowed with soul and spirit as well as a physical body. In the West today, human beings see themselves as merely physical; it is to be their mission, however, to develop faculties out of this physical human body that will be the spiritual content of human awareness in time to come. The early signs of this are already apparent.

The human beings of the Middle are held as in a vice between East and West. The East originally had a very advanced culture but it has fallen into decadence. In the West a great culture is to come, and the first signs are there, but at present people are still entirely caught up in the material world. In the Middle a culture has evolved that, I think I can say, holds the balance between the two. On the one hand we have the clear dialectical thinking of Schiller's letters on aesthetic education, for instance. This way of thinking goes to a point where it does not yet become subject to the superficiality of modern science but still retains a personal human element. On the other hand we have pictures of human social life like those in Goethe's Fairy Tale of the Green Snake and the Beautiful Lily.⁶⁴ This approach does achieve pictures or images, but it does not take them to a point where they become perceptions.

The people of the Middle have therefore also been given the mission to take the insights that their particular faculties have given them into the nature of the human being between birth and death, and to extend them through direct perception. The human being is thus seen as soul and spirit as well as a physical body, but this is then extended by immediately ascending to the wisdom of the mysteries. By developing the same faculties that have rescued soul and spirit, accepting their existence as well as that of the physical body, and by letting clear thinking develop into Imagination, Inspiration and Intuition, human beings rise again to the spiritual world in which they live between death and rebirth. Here in the physical world we will only come to experience the total illumination those faculties can give, once they have been developed, if we consider the problem of freedom. In my Philosophy of Freedom I have therefore concentrated entirely on that particular problem. There it was of course necessary to use this faculty, though merely to deal with earthly problems. If it is developed further, however, it will raise our horizons to include the world that lies beyond birth and death.

You see that in a sense the world also shows three stages of evolution: in the ancient Orient an instinctive wisdom, in the Middle a certain dialectical and intellectual life, and in the West today still materialism with the spiritualism of the future to be born out of it. In the ancient Orient everything depended on that instinctive wisdom. Political life as we know it did not yet exist. The people who presided over the mysteries also set the tone for political and economic life. Greatness for the people of the ancient Orient lay in life of the spirit that developed instinctively. Political and economic life depended on this life in the spirit. The life style of the European Middle did, of course, originally come from the South; its first beginnings go back as far as Egypt. The life style that evolved in the Middle reached the point where the state, the political element, was thought through dialectically. Political life—the state—really developed in this culture of the Middle. The life of the spirit became mere tradition. In the West, finally, in Puritanism, for instance, the spiritual element became something entirely abstract, something that could become sectarian, and people let this illumine their ordinary everyday physical lives.

The European Middle therefore provided the soil where above all political ideas were developed further by Wilhelm von Humboldt⁶⁵ for instance and even took such marvellous form as the 'social community' in Schiller's letters on aesthetic education. They were presented to human minds in the grandiose pictures created by Goethe; his ‘Tale’ of the Green Snake and the Beautiful Lily basically presents the idea of the state.

In the West, ideas that have so far developed only in relation to material things, to economics, will one day have to evolve into the threefold social order. The idea of the state has merely been inherited from the culture of the Middle. Woodrow Wilson, who used to be very famous, has written a large volume on the subject of the state.⁶⁶ This contains nothing that has originated in the West; all it does is repeat the theories relating to the body politic that have been developed in the Middle, including specific ideas. The book has even been translated into German, because in Germany, too, Woodrow Wilson was considered a great man for a time.

It may therefore be said that the idea of a threefold social organism which is present in our minds has evolved in three historical stages. In the ancient Orient instinctive ideals became the life of the spirit. The culture of the Middle was partly instinctive—the idea of the state developed by Humboldt, Schiller, Herder and others who were to follow is half instinctive and half intellectual—with the emphasis on the sphere of rights and on political life. Economic life, as such, really is in the first instance the business of the West. It is the business of the West to such an extent that even the philosophers of the West are really out-of-place economists. Spencer would have done a great deal better to have established factories, rather than philosophies. The specific configuration of the West really fits the structure of a factory. There you will find all all the things that Spencer was considering.

There is also another way of putting it: In the ancient Orient human beings ascended to the divine aspect of man. For them, man was in a way the son of the deity, the issue of the divine principle. The divine was in a way reaching down, as the ancient orientals saw it. It had a downward extension that was then merely reproduced: the human being on earth was a continuation of the divine model. They saw the divine and spiritual human being above, and the physical human being—as the image of that divine being—in the world below. They merely saw something of the heavenly human being hanging down, as it were, reaching down into the physical world. Later the heavenly human being came to be forgotten, only a faint idea remained in a culture grown decadent, and people no longer had any feeling for something of the divine human being reaching down into the human being on earth.

The people of the Middle are organized in such a way that the aspect of the heavenly human being reaching down from the heights of the spirit has condensed into a kind of closed semicircle, with the physical human being joined on to this. A being of divine spirit and physical, bodily nature, a being the mind could entirely encompass, was the result. This is beautifully shown in Hegel's philosophy and Goethe had it beautifully present in his mind.

In the culture of the West attention focuses on the animal world, on animal nature. Darwin presented a magnificent view of its evolution. At the top is a kind of rounded peak. This is difficult to grasp. It is merely considered the highest product of evolution: the human being. In reality the West considers only animal nature, just as the East only considered the heavenly aspect, the god finding continuation in man. In the West attention focuses on the animal world. This comes to a rounded peak in a creature seen as a continuation of the evolutionary sequence of animals, a kind of super-animal extending beyond animal nature. That is as far as the West has got. The point which has been reached is reflected in Western philosophy. It will develop further and the people of the Occident will one day give form and substance to the spiritual element from below, just as the people of the Orient received it from above. But in the West it will be done in full conscious awareness. The Middle represents the transition between the two.

When one is considering real things it feels wrong to speak of an age of transition. Every age is one of transition of course, because there will always be something that went before and something that follows. Yet in a plant the calyx is in a definite place for instance, with the flowers above and the leaves below. One does get clear divisions. In the same way there are clear divisions in human evolution. We can certainly call the time when the great slaughter was in progress, from 1914 onwards, a time of transition, a time that stands out in the historical evolution of humankind. It also was a time when the destiny of the people of the Middle developed in a way that is full of inner tragedy in certain respects. The people of the Middle were faced with a great question: 'How do we find the way from physical life between birth and death on this earth to life between death and rebirth?' Hegel's philosophy immediately turned into materialism afterwards. The first half of the 19th century was unable to answer the question: ‘How do we extend the insight we have gained into the spiritual element present here on earth to the spheres beyond this earth?’ That indeed is the great question specifically facing us, the question put to the culture of the Middle. Goetheanism must be developed further. It must develop in the direction of soul and spirit. It must grow out of merely physical human concerns and become cosmic. Spiritual science working towards Anthroposophy is attempting to do this. It is a continuation of Goetheanism, extending into the spiritual realm. Goetheanism must be extended to become mystery wisdom. It has to be developed to grow into mystery wisdom.

That is the significant aspect of the signature of the present time. We must understand it before we can consciously take our place in the life of the present, in the work that has to be done at the present time. The Central European element has been severely put to the test. If it does not falter, its task will be to deepen its perception of human existence in the physical, sense-perceptible world; a perception in which the spirit is still present in the physical, sense-perceptible world. That will have to be the basis on which a mystery wisdom is developed, using the same clear intellect as that used to gain understanding of the physical, sense-perceptible world. The European Middle therefore must, or ought to, come to understand very clearly how a balance is achieved between the three spheres of culture, politics and the economy. The others will then simply follow suit. Here in the Middle people would be utterly remiss, however, if they refused to wake up and ignored the great necessity that has arisen—to grasp and put into effect the impulse for a threefold order of the social organism.

The European Middle is held as in a vice between East and West. Today it lies prostrate. Out of the very darkness of despair it has to find its way to the light.

In the next lecture we will talk about what is to happen before the middle of this century. I shall speak to you about the Christ appearing before the middle of the 20th century. This reappearance of the Christ is something I hinted at in my first mystery play. For the moment let me just say that this reappearance of the Christ is closely bound up with our understanding of the threefold nature of the whole of the cosmos. It will come about in so far as the Middle will have to turn its attention on the one hand to the instinctive spiritual culture of the East, a culture grown old, and on the other hand to the West. It must turn its attention to the West with a thorough understanding of what is in preparation there in a culture that is still materialistic today, but whose materialism holds the seed of a spirituality of the future. The culture of the Middle must take its place in the middle; it must find the energy and the strength to take its place there and point the way.

It causes me great pain and my heart feels sore because souls are not open today to receive the words that speak of the necessities of which I have spoken. It causes me pain that people want to stay asleep, want to let themselves go; that they shrink from the great tasks that have to be done today. We must look to the East and look to the West and understand what is in progress there.

It has to be clearly understood that Western culture is in its initial stages. We can see that this is most immediately apparent at the point where economic processes sprout from technological processes, if I may put it like this. A very typical example is the ideal once conceived by an American, an ideal that is bound to come to realization in the West one day. It is a purely ahrimanic ideal but one of high ideality. It consists of using the vibrations generated in the human organism, studying them in great detail and applying them to machines to the effect that if someone stood by a machine even his smallest vibrations would be intensified in that machine. The vibrations of human nerves would be transferred to the machine. Think of the Keely engine.⁶⁷ It did not succeed at the first attempt because it had been largely developed from instinct, but it is something that will certainly be realized one day. Here something arises from the crude mechanistic material world that points to what is to come—material mechanics linking up with immaterial, spiritual elements.

In the East, on the other hand, the old spirituality is increasingly falling into decadence, into decay. It is rotting away. The experience we have of the East is such that we may certainly say: The human being once perceived as a heavenly, spiritual being has come to look like a senile old person. This human being still has no understanding for the things of the earth, for the things in which human beings, too, are clothed on this earth. The West understands earthly things only, the East has no understanding of them. Because of this, the heavenly element has grown completely senile. It is always a great mistake not to pay proper attention to the way in which the spiritual element still has to be won from the mechanical genius, the mechanistic materialism of the West. The spirit will have to be intuitively gathered out of a science that is also still very much subject to Western materialism. In the same way it is a great mistake to cast sidelong glances at the East and to try and bring the spiritual life of the East to the West, in this day and age. The Theosophical Society based at Adyar used to do this and perhaps still does in its antiquated ways. Looking across to the East, nothing one finds there has anything in it that relates to present life; it is something grown old, and has to be studied as something historical that has grown old—something of no significance for the present.

In the West, if I may put it like this, we have Keely and his engine as a rough, crude mechanistic forerunner of a future culture. The final upshot of the East's spiritual senility on the other hand may be seen in the work of Tolstoy. There we see a concentrated form of something that has once been great and is now completely decadent. This is an interesting phenomenon but it does not have the least significance for the present. Much has been wiped out with the events that happened from 1914 onwards, and this includes that last flame of Eastern senility flickering up in Tolstoy. Before the war it was still possible to speak of Tolstoy as relating to the present time. The war has put an end to this and Tolstoy is no longer of significance. It is definitely out of date to speak of Tolstoy as though he were of significance today. And we must take care not to cast any kind of sidelong glance in the direction of the East, of the ancient East, and at the things that have in a way grown senile and come to a final concentration once again in an individual such as Tolstoy. We must take our stand on the mission that belongs to the present time. We can only do so if we grasp the impulse for a threefold order of the social organism out of what lies in ourselves. The decaying East has created a symbol, as it were, in world history—or we might say a symptom—in making Tolstoy a kind of final upshot, full of inner activity, and yet impotent. The West on the other hand has produced Keely with his engine as a first forerunner. Tolstoy showed how the old oriental culture had grown completely luciferic; Western culture is still entirely under the sign of the ahrimanic element.

This is what we must grasp in the present age. On the one hand we must be wary of past elements reaching across from the East, be wary of past elements from the East in someone living in this century and on the other hand we must be wary of what is only in its beginnings in the West. If we fail to grasp this and fail to perceive the true nature of these things we do not belong to the present age. Someone belonging to the present age may of course be English, French, American or Russian—humanity must extend beyond geographical boundaries today. It is important however to consider the old geographical limits because of their role in the historical evolution of humankind. Behind us lies a history of humankind that went in three stages—Orient, Middle, West. Before us—and this is something spiritual science working towards Anthroposophy must really stress—lies the time when we will be purely human beings, holding the East, the Middle and the West within us at one and the same time. Anyone born to be truly alive today—and this includes anyone who is Asian—is capable of holding all three within him or her. The people of the Middle need not limit themselves to holding the Middle within them. They must gain inner experience of the historical East in its decadence and the historical West which is in the ascendant. And Americans can hold East, Middle and West within themselves if they give thought to mystery wisdom—they actually need it more than most—and raise their thinking from being concerned entirely with the economy to include the spheres of politics and the life of the spirit.

That is what we must say today when we want to define the tasks which human individuals should come to realize are the tasks given to the innermost soul. We will recognize these tasks if we consider the great needs of the present age.

• 62. Tagore, Sir Rabindranath, Nationalism (also translated into German).
• 63. James, William, American psychologist and pragmatic philosopher.
• 64. ‘Das Märchen von der griinen Schlange und der Lilie’ (Tale of the green Snake and the Lily) in Unterhaltungen deutscher Ausgewanderten 1795, Weimarer Ausgabe, 18. Bd., S. 225 ff.
• 65. Humboldt, Karl Wilhelm von, Ideen zu einen Versuch, die Grenzen der Wirksamkeit des Staates zu bestimmen (Ideas for an attempt to determine the limits of effectiveness for a political state) 1792.
• 66. Wilson, Thomas Woodrow, The State. Elements of Historic and Practical Politics (also translated into German).
• 67. Keely, John Worrell. See also lecture given by Rudolf Steiner in Dornach on 1 Dec. 1918 in Die soziale Grundforderung unserer Zeit/In gednderter Zeitlage GA 186 S. 70 ff. English translation in In the Changed Conditions of the Times. O.D. Wannamaker tr. New York/London: Anthroposophic Press/Rudolf Steiner Publishing Co. 1941.

If we survey history as one great whole, we see it—in spite of the many valleys and lowlands breaking the heights of the ascending development of man—as a continuous education of the human race, as a process whereby a religious, a divine consciousness penetrates ever and again into mankind.

In every epoch of human evolution there has existed some kind of Initiation Science, analogous, in its own way, to the Initiation Science outlined in my book Knowledge of the Higher Worlds and its Attainment. What I have there described is the Initiation Science of the present age, and it leads us from a mere knowledge of Nature to a knowledge of Spirit.

To this Initiation Science the course of human evolution is revealed in a threefold light. We can look back to a very ancient epoch which came to a close about the year 800 B.C. Then we see an epoch radiant in the light of the Mystery of Golgotha, when through Christ Jesus an everlasting impulse entered into human evolution; and so too, there can arise in our vision a third epoch, an epoch in which we stand to-day and which, by a new Initiation Science, we have to bring to a deeper reality.

Now over and above what is imparted to man by his natural development, intelligence, reason, will, feeling and by his earthly education, each of these three epochs has striven for something else. In each of these epochs man has sensed the existence of a mighty riddle, deeply interwoven with his destiny. And always this riddle has assumed a different form because the human race has passed through different conditions of soul in the several epochs. It is only in the modern age of abstractions, since the inception of the theory—invalid though it be—that the soul of man has evolved from the animal state, that the human soul could be thought of as having remained unchanged through the ages.

Those whom a deeper science has enabled to gaze with unbiased vision into the reality of life, realise that the constitution of the human soul in the first epoch of evolution was not by any means the same as in the epoch crowned by the Mystery of Golgotha. Again there is a difference in our own times, when we must learn to understand this Mystery of Golgotha if it is not to be lost as a fact of knowledge.

In this sense, then, let us consider the nature of the human soul in the ancient East, in an age which produced the wisdom contained in the Vedas and the Vedanta philosophy. Everywhere to-day men are turning back, and often with great misunderstanding, to the Vedas and the Vedanta. If we look at the souls of men in this ancient East, even at souls living in the old Chaldean-Assyrian-Babylonian civilisation and on into the earliest Greek period, we find that they were of quite a different nature from the souls of men living to-day. The souls of men in those ancient times passed through a much more dreamlike, spiritual existence than the souls of modern men, who in their waking life are wholly given up to sense impressions, to all that the intellect can derive from these sense impressions and the substance flowing into the human memory from them. What really constitutes the substance of the soul of man to-day, did not bear the same form in the souls of the ancients. These men possessed a much more instinctive wisdom of the inner life of soul and Spirit. What we to-day would speak of as the faculty of clear and conscious discernment, did not as yet exist. Man experienced a weaving, moving inner life, the shadowy echoes of which remain in our present dream-life. It was an inner life, in which man not only knew with certainty that a soul was weaving and moving through his body, forming part of his true manhood, but in which he also knew: A soul, born from a divine-spiritual existence before a body clothed me in my earthly existence, is living within me.

In those ancient times man experienced his own being in a kind of waking dream. He knew himself as soul and in this inner, living experience felt the body as a kind of sheath, merely an instrument for the purposes of earthly existence. Even in his waking hours man lived in this consciousness of soul—dreamlike though it was. And he knew with clear conviction that before a physical body clothed him on Earth, he had lived as soul in a divine-spiritual world. Direct inner perception revealed to him this life of soul and Spirit, and, as a consequence, his consciousness of death was quite different from that of modern man. To-day man feels that he is deeply linked with his body. His inner consciousness of soul is not detached from his bodily life as was the case in earlier times. He looks upon birth as a beginning, death as an end.

So living and intimate was the experience of the permanent, eternal nature of the soul in the ancients, that they felt themselves raised above birth and death in their contemplation of this life of soul. Birth and death were states of growth, metamorphoses of life. They knew the reality of a pre-earthly existence and hence with equal certainty that they would live on beyond the gate of death. Birth and death were transitory occurrences in an unceasing life.

It has, however, always been necessary for man's immediate experience to be widened and deepened by knowledge that penetrates to the spiritual world, by an Initiation Science that tells him more than can arise within his inner being or is imparted to him in ordinary life by earthly education. It fell to the old Initiates, the teachers of that ancient humanity, to give the answer to a definite riddle that arose in the souls of men. As I have said, these men knew of the soul' and Spirit in immediate experience. But there was a great riddle and it arose in the soul in this form: Through conception and birth I pass into physical life and move upon Earth; I am clothed in my physical body and this body contains the very same substances as those of dead, outer Nature. I am clothed in something that is foreign to my being. Between birth and death I live in a body—a body of Nature. I am born in a physical sense but this physical birth is foreign to my inner sense of being.

The mighty riddle before the man of very ancient times, as he gazed into his innermost being, was not a riddle connected with the soul or Spirit, but with Nature. And it arose before him as he sensed the full inner reality of soul and Spirit and then felt the need to understand why he was clothed in a physical body so foreign to his real being. It was the task of Initiation Science to teach man how he could direct the same forces which enabled him to gaze into the life of soul and Spirit, to outer Nature as well—to Nature whose manifestations are otherwise dumb and inarticulate. And if after adequate training—so it was taught by that ancient Initiation Science—man directs to stone, plant, animal, to clouds, stars, to the courses of Sun and Moon, the forces which otherwise lead only to inner knowledge, he can know and understand outer Nature as well. Then he beholds the Spiritual not only in his inner being but also in bubbling spring, flowing river and mountain, in the gathering clouds, in lightning, thunder, in stone, plant and animal.

Thus did an ancient Initiation Science speak to man: “Gazing into thine own being, thou hast living experience of soul and Spirit, thou hast found the Divine within thee. But Initiation Science trains the power which otherwise beholds the Divine in man alone, also to behold the Divine in the whole life of Nature. Thou art clothed in an outer physical body. Know that this body too is from God. Physical birth hath brought thee into an earthly existence which is itself of a Divine origin.”

And so the task of ancient Initiation Science was to give man this sublime teaching: “Know that thou art born of God not only when thine eyes gaze inwards. In the body that comes into the world through physical birth—there also thou art born of God.” And all that the old Father Initiation placed before the soul of man was expressed, in after times, in three penetrating words:

This was the first way in which Initiation Wisdom worked upon man and awakened a religious consciousness within him.

The old heathen cults assumed the form of Nature-religions because man felt the need for a justification of his physical birth in Nature. The riddle of Nature—this was what confronted his soul; and in this Ex Deo Nascimur the riddle of Nature was solved and he could feel his earthly existence hallowed, although in his waking life he still felt himself a being of Spirit and soul, transcending the Physical.

As the course of evolution continued, man's early, dreamlike experience of soul and Spirit—which was indeed a kind of innate knowledge of his true inner being—faded gradually into the background. He began more and more to use the instruments afforded by his physical body. Let me express it as follows: The dreams of a life of soul and Spirit that characterised a primal instinct in the human race, faded away into darkness, and for the first time indeed in the last few thousands of years before the Mystery of Golgotha, men learnt to make use of their outer senses and of the intellect bound up with these outer senses. What we to-day call “Nature” appeared before men as an actual experience. It was the task of the old wise Initiates to unfold the spirituality of Nature to the human soul. The purely physical quality of outer Nature was now there as a question before the soul. To the old riddle of man's earthly existence there was added the second great riddle in the history of evolution—that of man's earthly death.

It was only in the last few thousands of years before the Mystery of Golgotha that man really came to feel death in earthly existence with any intensity. Whereas in earlier times he had little sense of his body and a strong sense of soul and Spirit, he now felt and experienced his being in the physical body. And death, the enigmatic event that is bound up with the physical body, was experienced by him as the greatest riddle of existence in this second epoch. This riddle of death emerges with great intensity among the ancient Egyptians, for instance. They embalmed their corpses because they; experienced the terror of death, because they were aware of the kinship of the physical body (in which they sensed their own existence) with death. “How do I live in my earthly body?” This had been the first riddle. “How do I pass through earthly death?”—this was the second.

In the days when man had gazed upwards to the soul and Spirit, when the soul and Spirit were immediate experience to his instinctive clairvoyance, he knew: When the chains that bind me to this earthly existence fall away, I shall belong to the Earth no more. My earthly being will be changed and lo! I shall once again live in the super-earthly kingdom, I shall be united with the stars.—For the soul knew the stars spiritually in the living, instinctive existence of days of yore. Man read his destiny in the stars. He felt himself united with Sun and Moon; he knew the stars. “From the Spirit in the stars, from a pre-earthly existence I have come forth. To the stars to the Spirit in the stars—I shall return, when I pass through the gate of death.”

But now all this became a riddle. Man confronted death, beholding in death the body's end. He felt his soul inwardly bound to the body and with a deep awareness of this riddle he asked himself: “What becomes of me after death? How do I pass through the portal of death?” And to begin with, there was nothing on the Earth which could help him to solve this riddle.

The old Initiates knew how to explain to man the riddle of Nature. Ex Deo Nascimur—this was how they answered, if we translate their words into a later tongue. But now, all consciousness of the pre-earthly existence whither man would return after he had passed the gate of death, all that was so clearly revealed to the ancients, was obliterated from the human soul. The instinctive knowledge, arising in man as his life of soul and Spirit flowed upwards to the stars, was no longer there. And then a mighty event occurred.—The Spirit of the world of stars—He Whom a later age called “Christ” and an earlier Greek age, the “Logos”—descended upon Earth, descended in His Substance as a Spiritual Being and took flesh upon Himself in the human body of Jesus of Nazareth. It was given to mankind to experience the greatest event of earthly existence. He Whose life had been divined by the ancients as they gazed upwards to the stars, the Godhead of Whom the Divine-Earthly is also part, passed through earthly life and through death. For the death and resurrection of Christ were, in the first place, the most essential features for those who truly understood Christianity.

And so, this passing of the God Who in earlier times only revealed Himself from the stars—this passing of the Godhead through a human body—contained the solution of the second riddle of existence, the riddle of death, inasmuch as the mystery was revealed in the so-called Gnosis by the Initiates of the age of the Mystery of Golgotha. The Initiates could now teach men: The Being Who erstwhile dwelt in Eternity, in the stars, has descended into a human body and has vanquished death in a human body. The Christ has now become an “extract” of the Spirit, of the Logos, of the Universe. The old Initiates had pointed to Nature, saying: “Out of God is this Nature born.” Now the Initiates could teach man how he can be united with the Divine Being Who descended into Jesus of Nazareth, Who in the man Jesus of Nazareth passed, as all men pass, through the gate of death, but Who had conquered death. And once again it was possible for man to solve this second riddle of death, even as he had formerly solved the riddle of Nature.

In Buddhism we are told that the Buddha found the four great Truths, one of which awoke within him at the sight of a corpse, when he was seized by the despair of the human body in death. About six hundred years before the Mystery of Golgotha, as a last remnant of ancient thought, the Buddha had the vision of death. Six hundred years after the Mystery of Golgotha, men began to gaze at the dead human form on the Cross. And just as Buddha believed that in the corpse he had discovered the truth of suffering as a last fragment of ancient thought, so now a humanity permeated with the Christ impulse gazed at the dead figure on the Cross, at the crucifix, and felt in this figure the heavenly guarantee of a life beyond death—for death had been conquered by Christ in the body of Jesus.

Because of their fear of death, the Egyptians embalmed their corpses, to preserve, as it were, the Nature-forces in man from death. This was in the age of Ex Deo Nascimur. The early Christians, in whom the impulse of esoteric Christianity was still living, buried their dead but held divine service over the grave in the sure conviction that death is conquered by the soul that is united with Christ; the tomb became an altar. From the Mystery of Golgotha flowed the certainty that if man is united with Christ, Who as the spiritual essence of the stars descended upon Earth and passed through life, death and resurrection in a human form, he himself as man, will conquer death.

Thus God the Father was the answer to the riddle of Nature. Christ was the answer to the riddle of death. Death had lost its sting. Henceforth death became a powerful argument (which formerly had not been necessary) for the metamorphosis of life.

The Gnosis—which was later exterminated, and of which fragments only have been preserved—proves that as the Christian Initiates contemplated the Mystery of Golgotha, in the certainty that Christ had descended to Earth and had awakened to new life the death-bringing forces in the Earth, they were able to instil into humanity the truth of the union of mortal man on Earth with Christ. Through Christ, man redeems the forces of death within him and awakens them to life. And so the Initiates were now able to impart a new consciousness of immortality to men, saying: “Your souls can be united with Him Who passed through the Mystery of Golgotha; you can live in the life, death and resurrection of Christ. If your earthly life is more than a mere natural existence, if it is such that. Christ's Kingdom is awakened in your dealings with all your fellow-men, you live in communion with Christ Himself. Christ, the Divine Being, becomes your brother; in death and in life you die in Christ.” The truth of life in God the Son, in Christ, could now be added to the primeval truth of birth from God the Father, and to Ex Deo Nascimur was added:

In Christo Morimur

“In Christ we die”—that is to say—“As soul, we live!”

Such was the wisdom of man in the epoch that began about a thousand years before the Mystery of Golgotha and came to its close in the fifteenth century A.D. We are now living in a third epoch which we must learn to understand aright. So in the education of the human race directed by the great Divine Teachers of the world, there was added to the truth “Out of God the Father we are born”—this truth—“In Christ the Son we die, in order that we may live.”

The great riddles of the first and second epochs stand clearly before us when we look back over history. The riddle of the third epoch in which we have been living for some centuries is as yet little known or felt, albeit it exists subconsciously in the feeling life of man and he yearns for its solution as deeply as he once yearned for the solution of the riddle of his earthly nature and then of his earthly death.

Since the fourteenth and fifteenth centuries man has acquired a knowledge that penetrates deeply into Nature. Think only of the starry heavens which were once revealed to the dream-consciousness of the ancients and from which they read their destiny. External calculations, geometry and mechanics have taught man more and more about the stars since the approach of our present age. The science of the stars, of animals and plants has spread abroad in the form of a pure science of Nature. It was very different in the first epoch of human evolution and different again in the second, when in the depths of their souls men knew the truth of that which the old clairvoyant powers of the soul read in the stars, and which had descended in Christ into the body of Jesus of Nazareth. Thus Christ lived among men, and men of the second epoch looked to the Christ, felt Him in their hearts and in this deep communion with Him they experienced what the Spirit of the Cosmos had once revealed to an old dreamlike clairvoyant consciousness as the justification of earthly existence. In the second epoch, man lived in cosmic spheres, as it were, inasmuch as he lived in communion with the Christ Who had descended from these cosmic spheres to Earth.

Then came the third epoch, when the world of stars was understood merely through calculation, when men looked through the telescope and spectroscope and discovered in the stars the same dead elements and substances as exist on the Earth. In this epoch men can no longer see Christ as the Being Who descended from the stars, because they do not know that the stars are the expression of the Spiritual Essence weaving through the Cosmos. And so the Cosmos is void of God, bereft of Christ, for mankind to-day.

Therefore it is that the inner consciousness of man is now menaced by the danger of losing Christ. The first signs are already visible. The ideas of Divine Wisdom, of Theology, which for centuries contained full knowledge of the Christ revelation, are now in many respects powerless to find the Christ, the God in the man Jesus of Nazareth. Many who contemplate the age of the Mystery of Golgotha no longer find Christ as a Cosmic Being, they find only the man—Jesus of Nazareth. The starry heavens are bereft of God, they are a part of Nature and men can no longer recognise in Him Who passed through the Mystery of Golgotha, the Being Whose “physical kingdom” is the whole cosmos, but Who dwelt in, the man Jesus of Nazareth in the age of the Mystery of Golgotha.

Inasmuch as these things can be deeply experienced in the inner being, there is a difference between one who treads the path of Initiation Wisdom and one who merely stands within external Natural Science. This Natural Science has lost the Spirit of the Cosmos and the danger approaches that humanity will also lose sight of the Christ in Jesus of Nazareth.

Therefore it is that those who in our age penetrate more deeply into the knowledge of Nature that has blossomed forth in the third period of evolution since the fourteenth or fifteenth centuries, feel the third great riddle of man's earthly development. They look back in history to the first great riddle—that of man's earthly nature; to the second riddle of his earthly death. And the third riddle arises within them, whispering something that as yet they do not like to face, although they feel it subconsciously and with a certain emphasis in their hearts. The Initiates of our age say to themselves: “We are living in the world which once spoke to man from out of the cosmos—spoke as the Spirit. In days of yore man lived a life of full wakefulness in the cosmos. Gradually this waking life in the cosmos, this feeling of oneness with the Christ Who descended to Earth as the Being Who preserves this awareness of the spiritual cosmos in man, faded away, and we are now living in a cosmos that is revealed to us merely in its outer aspect. Cosmic ideas are experienced by us only in dreams. The cosmos is weighed in the scales of a balance, observed by the telescope. Such is our dream! And instead of uniting us with the Spirit of the cosmos, this dream separates us from Him.”

And so the third great riddle of the sleep of knowledge, the sleep into which mankind has fallen, stands before those who live in the third epoch of evolution, the third epoch, not only of “uninitiated” but of Initiation Science.

Deeper spirits of the human race have felt this. Descartes felt it, for he finally began to doubt the validity of all knowledge yielded by outer Nature. But, to begin with, it was felt only dimly. More and more deeply there must enter into men the consciousness that the whole domain of knowledge of which they have been so proud for some five centuries, represents a sleep of existence. This third great riddle must stand more and more clearly before them. Why do we dwell in an earthly, physical body? Why do we pass through earthly death? And in the third epoch this question arises in the hearts of men: Why this sleep of a knowledge directed merely to outer Nature? How can we awaken from the dream that this “calculated” universe represents, how can we pass from this cosmos whose external aspect is revealed through Astro-Physics and Astro-Chemistry, and stand face to face with the cosmos that in the depths of our innermost being unites us once again with its deepest Essence? How can we wake from the dream into which knowledge has fallen in recent times?

Ex Deo Nascimur—this was the answer given by the Initiates in the earliest times to man's question, “Why do I live in an earthly body?” In the age of the Mystery of Golgotha the Initiates sought to solve the riddle of death by linking man with Christ Jesus Who had passed through the Mystery of Golgotha, answering in the words of a later tongue, In Christo Morimur. And it is the task of modern Initiation Science in this our age and in the following centuries, gradually to lead mankind to a divine consciousness, to a religious life, and make it possible for him to awaken in his innermost being a spiritual knowledge of the cosmos. The Initiation Science that must arise through Anthroposophy does not wish merely to be an extension of our present sleeping knowledge—although men are proud of this knowledge and its outer successes have been so splendid. Anthroposophical Initiation Science would awaken this sleeping knowledge, would awaken man, who is fettered in the “dreams” of reason and intellectuality.

Hence, the Initiation Science that would be borne by Anthroposophy is not a mere extension of facts and discoveries of knowledge, but an impulse to an awakening, an attempt to answer the question: How can we wake from the sleep of life? And so, just as the earliest Initiates had explained Ex Deo Nascimur, and those who came later In Christo Morimur—the Initiation Wisdom which bears within itself a future life of conscious spiritual knowledge, a life leading to a deepening of religious feeling, a divine consciousness—this Initiation Wisdom would fain lead man once again to know that the Christ Who passed through the Mystery of Golgotha is the Logos, weaving and working through the cosmos. And inasmuch as man will gradually grow to be conscious of his cosmic existence, the Initiation Science that is intended to inaugurate a spiritual Christology in the truest sense (as well as an Art of Education, for instance, in a narrower sphere), will strive to bring a religious mood into the practical life it ever seeks to serve.—“Out of God we are born as physical human beings”—“In Christ we die”—that is to say, “As soul, we live.” To these truths Initiation Science will ever strive to add the third: “When we press forward through the new Initiation to the Spirit, then even in this earthly existence we live in the Spirit.” We experience an awakening of knowledge whereby all our life is bathed in the light of true religion, in the light of a moral goodness proceeding from inward piety. In short, this new Initiation Science endeavours to supplement the answers to the first and second riddles of Initiation as expressed in Ex Deo Nascimur and in, In Christo Morimur—although at the same time it solves them anew and restores them to the soul of man. It endeavours to bring afresh and in full clarity to the human heart, this other truth—a truth that will awaken the Spirit in heart and soul: In the understanding of the living Spirit, we ourselves, in body, soul and Spirit, shall be re-awakened—

Yesterday I spoke to you about the other side of nature-existence, about those super-sensible and invisible beings which accompany the beings and processes visible to the senses. An earlier, instinctive vision beheld these beings of the super-sensible world as clearly as we behold the world of the senses. Today, these beings have withdrawn from human view. It is only because this company of gnomes, undines, sylphs and fire-beings is not perceptible in the same way as animals, plants and so on, only to this is it due that man, in the present epoch of his earth-evolution, is not in a position to unfold his soul-spiritual being without the help of his physical and etheric bodies. In the present situation of earth evolution man is obliged to depend upon the etheric body when making use of his soul, and upon the physical body when making use of his spirit. The physical body, which provides the instrument for the spirit, the sense-apparatus, is not adapted to entering into connection with the beings which exist behind the physical world. It is the same with the etheric body, which man must use to develop his soul-being. Through this, if I may put it so, half of his earthly environment escapes him. He passes over everything connected with these elemental beings about which I spoke yesterday. To this world the etheric and physical bodies have no access. We gain an idea of what actually escapes the man of today when we realize what such gnomes, undines, and so on, actually are.

We have, you see, a whole host of lower creatures—lower at the present time—those beings which consist only of a soft mass, which live in the fluid element, and have nothing in the way of an articulated skeleton to give them inner support.

They are creatures which belong to the latest phase of earth-development; creatures which only now, when the earth has already evolved, develop what man—the oldest earth-being—already developed in his head-structure during the time of ancient Saturn. These creatures have not progressed so far as to form within themselves that hardening of the substance which can become the supporting skeleton.

It is the gnomes which, in a spiritual way, make good in the world what the lower orders of the animals up to the amphibians lack. This applies also to the fishes, which have only indications of the skeleton. These lower animal orders only become complete, as it were, through the fact that gnomes exist.

And just because the conditions of the beings in the world are very different, something arises between these lower creatures and the gnomes which I yesterday called antipathy. The gnomes do not wish to become like these lower creatures. They are continually on the watch to protect themselves from assuming their form. As I described to you, the gnomes are extraordinarily clever, intelligent beings. With them intelligence is already implicit in perception; they are in every respect the antithesis of the lower animal world. And whereas they have the significance for plant-growth which I described yesterday, in the case of the lower animal world they actually provide its completion. They supply what this lower animal world does not possess. This lower animal world has a dull consciousness; the gnomes have a consciousness of the utmost clarity. The lower creatures have no bony skeleton, no bony support; the gnomes bind together what works as the force of gravity and make their bodies from this volatile, invisible force, bodies which are, moreover, in constant danger of disintegrating, of losing their substance. The gnomes must ever and again create themselves anew out of gravity, because they continually stand in danger of losing their substance. Because of this, in order to retain their own existence, the gnomes are constantly attentive to what is going on around them. As far as earth-observation goes no being is more attentive than a gnome. It takes note of everything, for it must know everything, grasp everything, in order to preserve its life. A gnome must always be wide awake; if it were to become sleepy, as men often do, this sleepiness would immediately cause its death.

There is a German saying of very early origin which aptly expresses this characteristic of the gnomes, in having always to remain attentive. People say: Pay heed like a goblin. And goblins are in fact the gnomes. So, if one wishes to make someone attentive, one says to him: Pay heed like a gnome. A gnome is really an attentive being. If one could place a gnome as an object lesson on a front desk in every school classroom, where all could see it, it would be a splendid example for the children to imitate.

The gnomes have yet another characteristic. They are filled with an absolutely unconquerable lust for independence. They trouble themselves little about one another and give their attention only to the world of their own surroundings. One gnome takes little interest in another. But everything else in this world around them, in which they live, this interests them exceedingly.

Now I told you that the human body forms a hindrance to our perceiving such folk as these. The moment this hindrance is removed, these beings are there, just as are the other beings of nature for ordinary vision. Anyone who comes so far as to experience in full consciousness his dreams on falling asleep is well acquainted with these gnomes. You need only recall what I recently published in the “Goetheanum” on the subject of dreams. I said that a dream in no way appears to ordinary consciousness in its true form, but wears a mask. Such a mask is worn by the dream when we fall asleep. We do not immediately escape from the experience of our ordinary day consciousness. Reminiscences well up, memory-pictures from life; we perceive symbols, sense-pictures of the inner organs—the heart as a stove, the lungs as wings—all in symbolic form. These are masks. If someone were to see a dream unmasked, if he were actually to pass into the world of sleep without the beings existing there being masked, then, at the moment of falling asleep, he would behold a whole host of goblins coming towards him.

In ordinary consciousness man is protected from seeing these things unprepared, for they would terrify him. The form in which they would appear would actually be copy images of all those qualities in the man which work as forces of destruction. He would perceive all the destructive forces within him, all that continually destroys. These gnomes, if perceived unprepared, would be nothing but symbols of death. Man would be terribly alarmed by them, if in ordinary consciousness he knew nothing about them, and was now confronted by them on falling asleep. He would feel entombed by them—for this is how it would appear—entombed by them over yonder in the astral world. For it is a kind of entombment by the gnomes which, seen from the other side, takes place on falling asleep.

This holds good only for the moment of falling asleep. A further complement to the physical sense-world is supplied by the undines, the water-beings, which continually transform themselves, and which live in connection with the water just as the gnomes live in connection with the earth. These undines—we have learned to know the role they play in plant-growth—also exist as complementary beings to those animals which stand at a somewhat higher stage, which have assumed a more differentiated earthly body. These animals, which have developed into the more evolved fishes, or also into the more evolved amphibians, require scales, require some sort of hard external shell. The forces needed to provide certain creatures with this outer support, this outer skeleton—for these forces the world is indebted to the activity of the undines. The gnomes support spiritually those creatures which are at a quite low stage. Those creatures which must be supported externally, which must be clad in a kind of armour, they owe their protective sheath to the activity of the undines. Thus it is the undines which impart to these somewhat higher animals in a primitive way what we have in the covering of our skull. They make them, as it were, into heads. All these beings which are invisibly present behind the visible world have their great task in the economy of existence. You will always notice that, where materialistic science wishes to explain something of the kind I have just developed, there it breaks down. It is not in a position, for instance, to explain how the lower creatures manage to propel themselves forward in an element which is scarcely harder than they are themselves, because it does not know about the presence of this spiritual support from the gnomes which I have just described. Equally, the formation of an armour-like sheath will always create a difficulty for purely materialistic science, because it does not know that the undines, in their sensitivity to, their avoidance of their own tendency to become lower animals, thrust off from themselves what then appears upon the somewhat higher animals as scales or some other armour-like covering.

Again, in the case of these beings, it is only the body which hinders the ordinary consciousness of today from seeing them just as, for example, it sees the leaves of plants, or the higher animals.

When, however, man falls into a state of deep, dreamless sleep, and yet his sleep is not dreamless, because through the gift of inspiration it has become transparent, then his spiritual gaze perceives the undines rising up out of that astral sea in which, on falling asleep, he was engulfed, submerged by the gnomes. In deep sleep the undines become visible. Sleep extinguishes ordinary consciousness, but the sleep which is illumined by clear consciousness has as its content the wonderful world of ever-changing fluidity, a fluidity which lends itself in every possible way to the metamorphoses of the undines. Just as for day consciousness we have around us beings with firm contours, a clear night consciousness would present to us these ever-changing beings, which themselves well upwards and sink down again like the waves of the sea. All deep sleep in the environment of man is filled with a moving sea of living beings, a moving sea of undines.

Matters are otherwise with the sylphs. They, too, provide a completing element to the being of certain animals, but now in the other direction. The gnomes and undines add what is of the nature of the head to those animals where this is lacking. Birds, however, as I described to you, are actually pure head; they are entirely head-organization. The sylphs add to the birds in a spiritual way what they lack as the bodily complement of their head-organization. They complement the bird-kingdom in regard to what corresponds to the metabolic limb-system in man. If the birds fly about in the air with under-developed legs, so much the more powerfully developed is the limb-system of the sylphs. They may be said to represent in the air, in a spiritual way, what the cow represents below in physical matter. This is why I could say yesterday that it is in connection with the birds that the sylphs have their ego, have what connects them with the earth. Man acquires his ego on the earth. What connects the sylphs with the earth, that is the bird-kingdom. The sylphs are indebted to the bird-kingdom for their ego, or at least for the consciousness of their ego.

Now when someone has slept through the night, has had around him the astral sea, consisting as it does of the most manifold undine-forms, and then wakes up with an awakening dream, then again, if this dream on awakening were not masked in reminiscences of life or sense-pictures of the organs, if he were to see the unmasked dream, he would be confronted by the world of the sylphs. But these sylphs would assume for him a remarkable form; they would appear much as the sun might if it wished to send to men something which would affect them adversely, something which would lull them spiritually to sleep. We shall hear shortly why this is the case. Nevertheless, if someone were to perceive his dream on awakening unmasked, he would see in it an inflowing, an actual inflowing of light. He would also experience this as unpleasant, because the limb-system of these sylphs would, as it were, spin and weave around him. He would feel as though the light were attacking him from all sides, as if the light were something overwhelming, something to which he was extraordinarily sensitive. Here and there, perhaps, he might also feel this as a caress of the light. But in all these things I only wish to indicate to you how the light, with its upholding, gently touching quality, actually appears in the sylph-form.

And when we come to the fire-beings, we find that they provide the completing element to the fleeting nature of the butterflies. A butterfly itself develops as little as possible of its actual physical body; it lets this be as tenuous as possible. It is, on the contrary, a creature of light. The fire-spirits appear as beings which complement the butterfly's body, so that we can get the following impression. If, on the one hand, we had a physical butterfly before us, and pictured it greatly enlarged, and on the other side a fire-being—they are, it is true, rarely together, except in the circumstances which I mentioned to you yesterday—then, if these two were welded together, we would get something resembling a winged man, actually a winged man. We need only increase the size of the butterfly, and adapt the size of the fire-spirit to human proportions, and from this we would get something like a winged man.

This shows you again how the fire-spirits are in fact the complement to those creatures which are nearest to what is spiritual; they complement them, so to say, in a downward direction. Gnomes and undines complement in an upward direction, towards the head; sylphs and fire-beings complement the birds and butterflies in a downwards direction. Thus the fire-beings must be brought together with the butterflies.

Now in the same way that man can, as it were, penetrate through the sleeping-dream, so can he also penetrate through waking-day life. But here he makes use of his physical body in quite a robust way. This, too, I have described in articles in the “Goetheanum”. Here also man is totally unable to perceive how, in his waking life, he could continually see the fire-beings, in that the fire-beings are inwardly related to his thoughts, to everything which proceeds from the head-organization. But when a man has progressed so far that he can remain completely in waking consciousness, but nevertheless stand in a certain sense outside himself, viewing himself from outside as a thinking being, while standing firmly on the earth, then he will become aware how the fire-beings form that element in the world which, when we perceive it, makes our thoughts perceptible from the other side.

Thus the perceiving of the fire-beings can enable man to see himself as thinker, not merely to be the thinker and, as such, call up the thoughts, but actually to behold how the thoughts run their course. Only then do the thoughts cease to be bound to the human being; then they reveal themselves as world-thoughts; they work and weave as impulses in the world. Then one notices that the human head only calls forth the illusion that thoughts are enclosed inside the skull. There they are only reflected; their mirrored images are there. What underlies these thoughts belongs to the sphere of the fire-beings, one sees in these thoughts not only the thoughts themselves, but the thought-content of the world, which, at the same time, is actually an imaginative content. This is the force which enables us to arrive at the realization that thoughts are world-thoughts.

I venture to add: When we behold what is to be seen upon the earth, not from the human bodily nature, but from the sphere of the fire-beings—that is, from the Saturn-nature which has been carried into the Earth—then we gain exactly the picture of the evolution of the earth which I have described in “Occult Science—an Outline”. This book is actually so composed that the thoughts appear as the thought-content of the world, seen from the perspective of the fire-beings.

You see, these things have in themselves a deep and real significance. But they also have a deep and real significance for man. Take the gnomes and undines: they are, so to say, in the world which borders on human consciousness; they are already beyond the threshold. Ordinary consciousness is protected from seeing these beings, for the fact is that these beings are not all benevolent. The benevolent beings are, for instance, those which I described yesterday as working in the most varied ways upon plant-growth. But these beings are not all well-disposed. And in the moment when man breaks through into the world wherein they live and are active, he finds there not only the well-disposed beings but the malevolent ones as well. And so one must first form a conception as to which of them are well-disposed and which of them malevolent. This is not so easy, as you will see from the way I must describe the malevolent ones. The main difference between the ill-disposed beings and the well-disposed is that the latter are always drawn more to the plant and mineral kingdoms, whereas the ill-disposed are drawn to the animal and human kingdoms. Some, which are even more malevolent, also desire to approach the kingdoms of the plants and the minerals. But one can gain quite a fair idea of the malevolence which the beings of this realm can have, when one turns to those which are drawn to human beings and animals, wishing in particular to consummate in man what is allotted by the higher hierarchies to the well-disposed beings for the plant and mineral world.

You see, there exist ill-disposed beings from the realm of the gnomes and undines, which make for human beings and animals and bring it about that what they should really impart only to the lower animals appears physically in human beings. Certainly, these things are already present in man, but their aim is that this element should be manifested physically in human beings as well as in animals. Through the presence of these malevolent gnomes and undine-beings, animal and plant life of a low order—parasites—exist in human beings as well as in animals. These malevolent beings are the begetters of parasites. The moment man crosses the threshold of the spiritual world, he at once meets the subtleties of this world. Snares are everywhere, and he must first learn something from the goblins—namely, to be attentive. The spiritualists can never manage this! Everywhere there are snares. Now someone might say: Why then are these malevolent gnome and undine-beings there, if they engender parasites? Well, if they were not there, man would never be able to develop within himself the force to evolve the structure of his brain. And here we meet something of extraordinary significance.

I will sketch this for you in a diagram. If you think of the human being as consisting of the metabolic-limb-man, of the breast-man, that is, the rhythmic system, and then of the head-man, that is the system of nerves and senses, there are certain things about which you must be quite clear. Here below processes are taking place—let us leave out the rhythmic man—and here above processes are again taking place. If you look at the processes taking place below as a whole, you find that in ordinary life their essential function is usually disregarded. These processes are those of excretion—through the intestines, through the kidneys, and so on—all of them having their outlet in a downwards direction. They are mostly regarded simply as excretory processes. But this is a misinterpretation. Excretion does not take place merely for the purpose of elimination, but to the same degree in which the products of excretion appear, something appears spiritually in the lower man which resembles what the brain is physically above. What occurs in the lower man is a process which is arrested halfway in regard to its physical development. Excretion takes place because the process passes over into the spiritual. In the upper man the process is completed. What below is only spiritual, there assumes physical form. Above we have the physical brain, below a spiritual brain. And if what is eliminated below were to be subjected to a further process, if the changes in its condition were to be continued, then its final metamorphosis would be preliminary to the human brain.

The human brain-mass is the further evolved product of excretion. This is something which is of immense importance, in regard to medicine for instance, and it is something of which doctors in the sixteenth and seventeenth centuries were still fully aware. Of course today people speak in a very derogatory manner—and rightly in many respects—of the old “quack-apothecaries”. But this is because they do not know that their potions still contained “mummies” of the spirit.

Naturally this is not intended as a glorification of what has figured as “quackery” in the past centuries, but I am drawing attention to many truths which have connections as deep as those which I have just cited.

It is a fact that the brain is a higher metamorphosis of the products of excretion. Hence the connection between brain illnesses and intestinal illnesses, and their cure.

You see, because gnomes and undines exist, because there is a real world in which they live, the forces are present, which, proceeding from the lower man, do indeed give rise to parasites, but yet, at the same time, bring about in the upper man the metamorphosis of the products of excretion into the brain. It would be absolutely impossible for us to have a brain, if the world were not so ordered that gnomes and undines can exist.

What holds good for gnomes and undines in regard to the destructive forces—for destruction, disintegration, also proceed in their turn from the brain—this holds good for sylphs and fire-beings, in regard to the constructive forces. Here again the well-disposed sylphs and fire-beings hold themselves aloof from men and animals, and busy themselves with plant-growth in the way I have described; but there are also those which are malevolent. These ill-disposed beings are above all concerned in carrying what should only have its place up above in the regions of air and warmth down into the watery and earthy regions.

Now if you wish to study what happens when these sylph-beings carry what belongs up above down into the watery and earthy regions, look at the belladonna. The belladonna is the plant, which, if I may put it so, has been kissed in its blossoms by the sylphs, and in it what could be beneficent juices have been changed into juices which are poisonous.

Here you have what may be called a displacement of spheres. It is right when the sylphs develop their enveloping forces up above, as I have already described, where the light touches the surface in a formative way—for the bird-world needs this. But if the sylph descends, and makes use below of what it should employ up above in the plant-world, a potent vegetable poison is engendered. Parasitic beings arise through gnomes and undines; through sylphs the poisons which are in fact a heavenly element which has streamed down too deeply on to the earth. When men or certain animals eat the belladonna, which looks like a cherry, except that it conceals itself in the calyx (in the very way it is pressed down you can see what I have just described)—when men or certain animals eat the belladonna, it is fatal to them. But just look at the thrushes and blackbirds; they perch on the belladonna and get from it the best food in the world. It is to their region that what is present in the belladonna belongs.

It is a remarkable thing that animals and man, who in their lower organs are in fact earth-bound, should experience as poison what has become corrupted on the earth in the belladonna, whereas birds such as thrushes and blackbirds, which should really get this in a spiritual way from the sylphs—and indeed through the benevolent sylphs do so obtain it—should be able to assimilate it, even when what belongs up above in their region has been carried downwards to the earth. They find nourishment in what is poison for beings more bound to the earth.

Thus you get a conception of how, on the one side, through gnomes and undines what is of a parasitic nature strives upwards from the earth towards other beings, and of how the poisons filter downwards from above.

When, on the other hand, the fire-beings imbue themselves with those impulses which belong in the region of the butterflies, and are of great use to them in their development—when the fire-beings carry those impulses down into the fruits, there arises within the species of the almonds, for instance—what appears as the poisonous almonds. This poison is carried into the fruit of the almond trees through the activity of the fire-beings. And yet the fruit of the almond could not come into existence at all if beings from this same world of the fire-beings did not in a beneficial way burn up, as it were, what is the edible part in other fruits. Only look at the almond. With other fruits you have the white core in the centre and around it the flesh of the fruit. With the almond you have the kernel there in the centre, and around it the flesh of the fruit is quite burnt up. That is the action of the fire-beings. And if this activity miscarries, if what the fire-beings are bringing about is not confined to the brown burnt-up shell, where it can still be beneficial, but something of what should be engaged in developing the almond-shell penetrates into the white kernel, then the almond becomes poisonous.

And so you have gained a picture of those beings which are just on the boundary of the world lying immediately beyond the threshold, and of how, if they carry their impulses to their final issue, they become the bearers of parasites, of poisons, and therewith of illnesses. Now it becomes clear how far man in health raises himself above the forces that take hold of him in illness. For illness springs from the malevolence of these beings who are necessary for the upbuilding of the whole structure of nature, but also for its fading and decay.

These are the things which, arising from instinctive clairvoyance, underlie such intuitions as those of the Indian Brahma, Vishnu and Shiva. Brahma represented the active Being in world-spheres which may legitimately approach man. Vishnu represented those world-spheres which may only approach man in so far as what has been built up must again be broken down, in so far as it must be continually transformed. Shiva represented everything connected with the forces of destruction. And in the earlier stages of the flower of Indian civilization it was said that Brahma is intimately related to all that is of the nature of the fire-beings, and the sylphs; Vishnu with all that is of the nature of sylphs and undines; Shiva with all that is of the nature of undines and gnomes. Generally speaking, when we go back to these more ancient conceptions, we find everywhere the pictorial expressions for what must be sought today as lying behind the secrets of nature.

Yesterday we studied the connection of this invisible folk with the plant-world; today we have added their connection with the world of the animals. Everywhere beings on this side of the threshold are interlocked with those from beyond it; and beings from beyond the threshold with those on this side. Only when one knows the living inter-working of both these kinds of beings does one really understand how the visible world unfolds. Knowledge of the super-sensible world is indeed very, very necessary for man, because in the moment when he passes through the gate of death he no longer has the sense-world around him, but now the other world begins to be his world. At his present stage of evolution man cannot find right access into the other world unless he has recognized, in physical manifestations the written characters which direct him over into this other world; if he has not learned to read in the creatures of the earth, in the creatures of the water, in the creatures of the air, and, indeed, in the creatures of the light, the butterflies, what leads him to the elemental beings which are our companions between death and a new birth. What we see of these beings here between birth and death is, so to speak, their crude, dense part. We only learn to recognize what belongs to them as their super-sensible nature when, with insight and understanding, we transfer ourselves into this super-sensible world.

From the foregoing lecture it will be clear to you that it is only possible to gain a correct view of the historical evolution of humanity when one takes into consideration the totally different conditions of mind and soul that prevailed during the various epochs. In the first part of my lecture I attempted to define the Asiatic period of evolution, the genuine ancient East, and we saw that we have to look back to the time when the descendants of the races of Atlantis were finding their way eastwards after the Atlantean catastrophe, moving from west to east and gradually peopling Europe and Asia. All that took place in ancient Asia in connection with these peoples was under the influence of a condition of soul accustomed and attuned to rhythm. At the beginning of the Asiatic period we have still a distant echo of what was present in all its fullness in Atlantis—the localised memory. During the Oriental evolution this localised memory passed over into rhythmic memory, and I showed how with the Greek evolution that great change came about which brought in a new kind of memory, the temporal memory. This means that the Asiatic period of evolution (we are now speaking of what may rightly be called the Asiatic period, for what history refers to is in reality a later and decadent period) was an age of men altogether differently constituted from the men of later times. And the external events of history were in those days much more dependent than in later times on the character and constitution of man's inner life. What lived in man's mind and soul lived too in his entire being. A separated life of thought and feeling, such as we have to-day was unknown. A thinking that does not feel itself to be connected with the inner processes of the human head, was unknown. So too was the abstract feeling that knows no connection with the circulation of the blood. Man had in those times a thinking that was inwardly experienced as a “happening” in the head, a feeling that was experienced in the rhythm of the breath, in the circulation of the blood, and so on. Man experienced his whole being in undivided unity.

All this was closely connected with the altogether different experience man had of his relation to the world about him, to the Cosmos, to the spiritual and the physical in the Cosmic Whole. The man of the present day lives, let us say, in town or in the country, and his experience varies accordingly. He is surrounded by woods, rivers and mountains; or, if he lives in town, bricks and mortar meet his gaze on every hand. When he speaks of the cosmic and super-sensible, where does he think it is? He can point to no sphere within which he can conceive of what is cosmic and super-sensible as having place. It is nowhere to be laid hold of, he cannot grasp it: even spiritually, he cannot grasp it. But this was not so in that ancient oriental stream of evolution. To an Oriental, the world around him which we to-day call our physical environment, was the lowest portion of a Cosmos conceived as a unity. Man had around him what is contained in the three kingdoms of nature, he had around him the rivers, mountains, and so forth; but for him this environment was permeated through and through with Spirit, interpenetrated and interwoven with Spirit. The Oriental of ancient time would say: I live with the mountains, I live with the rivers; but I live also with the elemental beings of the mountains and of the rivers. I live in the physical realm, but this physical realm is the body of a spiritual realm. Around me is the spiritual world, the lowest spiritual world.

There below was this realm that for us has become the earthly realm. Man lived in it. But he pictured to himself that where this realm ends another realm begins, then again above that another; and finally the highest realm which it is possible to reach. And if we were to name these realms in accordance with the language that has become current with us in anthroposophical knowledge—the ancient Oriental had other names for them, but that does not matter, we will name them as they are for us—then we should have above, for the highest realm, the First Hierarchy: Seraphim, Cherubim, Thrones; then the Second Hierarchy: Kyriotetes, Dynamis, Exusiai; and the Third Hierarchy: Archai, Archangels, Angels.

And now comes the fourth realm where human beings live, the realm wherein according to our method of cognition we to-day place the mere objects and processes of Nature, but where the ancient Oriental felt the whole of Nature penetrated with the elemental spirits of water and of earth. This was Asia. Asia meant the lowest spirit realm, in which he, as human being, lived. You must remember that the present-day conception of things that we have in our ordinary consciousness was unknown to the man of those times. It would be nonsense to suppose that it were in any way possible for him to imagine such a thing as matter devoid of spirit. To speak as we do, of oxygen and nitrogen would have been a sheer impossibility for the ancient Oriental. To him oxygen was spirit, it was that spiritual thing which worked as a stimulating and quickening agent on what already possessed life, accelerating the life-processes in a living organism. Nitrogen, which we think of to-day as contained in the atmosphere together with oxygen, was also spiritual; it was that which weaves throughout the Cosmos, working upon what is living and organic in such a way as to prepare it to receive a soul-nature. Such was the knowledge the Oriental of old had, for example, of oxygen and nitrogen. And he knew all the processes of Nature in this way, in their connection with spirit; for the present-day conceptions were unknown to him. There were a few individuals who knew them, and they were the Initiates. The rest of mankind had as their ordinary everyday consciousness a consciousness very similar to a waking dream; it was a dream condition that with us only occurs in abnormal experiences.

The ancient Oriental went about with these dreams. He looked on the mountains, rivers and clouds, and saw everything in the way that things can be seen and heard in this dream condition. Picture to yourself what may happen to the man of to-day in a dream. He is asleep. Suddenly there appears before him a dream-picture of a flaring fire. He hears the call of ‘Fire!’ Outside in the street a fire engine is passing, to put out a fire somewhere or other. But what a difference between the conception of the work of the fire-brigade that can be formed by the human intellect in its matter-of-fact way with the aid of ordinary sense-perception, and the pictures that a dream can conjure up! For the ancient Oriental, however, all his experiences manifested themselves in such dream-pictures. Everything outside in the kingdoms of Nature was transformed in his soul into pictures.

In these dream-pictures man experienced the elemental spirits of water, earth, air and fire. And sleep brought him again other experiences. Sleep for him was not that deep heavy sleep we have when we lie, as we say, ‘like a log’ and know nothing of ourselves. I believe there are people who sleep so in these days, are there not? But then there was no such thing: even in sleep man had still a dull form of consciousness. While on the one hand he was, as we now say, resting his body, the spiritual was weaving within him in a spiritual activity of the external world. And in this weaving he perceived the Beings of the Third Hierarchy. Asia he perceived in his ordinary waking-dream condition, that is to say in what was the everyday consciousness of that time. At night, in sleep, he perceived the Third Hierarchy. And from time to time there entered into his sleep a still more dim and dark consciousness, but a consciousness that graved its experiences deeply into his thought and feeling. Thus these Eastern peoples had first their everyday consciousness where everything was changed into Imaginations and pictures. The pictures were not so real as those of still older times, for example the time of Atlantis or Lemuria, or of the Moon epoch. Nevertheless they were still there, even during this Asiatic evolution. By day, then, men had these pictures. And in sleep they had an experience which they might have clothed in the following words:—We ‘sleep away’ the ordinary earthly existence, we enter the realm of the Angels, Archangels and Archai and live among them. The soul sets itself free from the organism and lives among the Beings of the higher Hierarchies.

Men knew at the same time that whereas they lived in Asia with gnomes, undines, sylphs and salamanders, that is with the elemental spirits of the earth, water, air and fire,—in sleep, while the body rested, they experienced the Beings of the Third Hierarchy in the planetary existence, in all that lives in the whole planetary system belonging to the Earth.

There were however moments when the sleeper would feel: An utterly strange region is approaching me. It is taking me to itself, it is drawing me away from earthly existence. He did not feel this while immersed in the Beings of the Third Hierarchy, but only when a still deeper condition of sleep intervened. Though there was never a real consciousness of what took place during the sleep-condition of the third kind, nevertheless what was then experienced from the Second Hierarchy impressed itself deep into the whole being of man. And the experience remained in man's feeling when he awoke. He could then say: I have been graciously blessed by higher Spirits, whose life is beyond the planetary existence. Thus did these ancient peoples speak of that Hierarchy which embraces the Kyriotetes, the Dynamis and the Exusiai. What we are now describing are the ordinary states of consciousness of this ancient Asiatic period. The first two states of consciousness—the waking-sleeping, sleeping-waking and the sleep, in which the Third Hierarchy were present—were experienced by all men. And many, through a special endowment of Nature, experienced also the intervention of a deeper sleep, during which the Second Hierarchy played into human consciousness.

And the Initiates in the Mysteries,—they received a still further degree of consciousness. Of what nature was this? The answer is astonishing; for the fact is, the Initiate of the ancient East acquired the same consciousness that you have now by day! You develop it in a perfectly natural way in your second or third year of life. No ancient Oriental ever attained this state of consciousness in a natural way; he had to develop it artificially in himself. He had to develop it out of the waking-dreaming, dreaming-waking. As long as he went about with this waking-dreaming, dreaming-waking, he saw everywhere pictures, rendering only in more or less symbolic fashion what we see to-day in clear sharp outlines; as an Initiate however he attained to see things as we see them to-day in our ordinary consciousness. The Initiates, by means of their developed consciousness, attained to learn what every boy and girl learns at school to-day. The difference between their consciousness and the normal consciousness of to-day is not that the content was different. Of course the abstract forms of letters which we have to-day were unknown then; written characters were in more intimate connection with the things and processes of the Cosmos. Reading and writing were nevertheless learned in those days by the Initiates; although of course by them alone, for reading and writing can only be learned with that clear intellectual consciousness which is the natural one for the man of to-day.

Supposing that somewhere or other this world of the ancient East were to re-appear, inhabited by human beings having the kind of consciousness they had in those olden times, and you were to come among them with your consciousness of the present day, then for them you would all be initiates. The difference does not he in the content of consciousness. You would be initiates. But the moment the people recognised you as initiates, they would immediately drive you out of the land by every means in their power; for it would be quite clear to them that an initiated person ought not to know things in the way we know them to-day. He ought not, for example, to be able to write as we are able to write to-day. If I were to transport myself into the mind of a man of that time, and were to meet such a pseudo-initiate, that is to say, an ordinary clever man of the present day, I should find myself saying of him: He can write, he makes signs on paper that mean something, and he has no idea how devilish it is to do such a thing without carrying in him the consciousness that it may only be done in the service of divine cosmic consciousness; he does not know that a man may only make such signs on paper when he can feel how God works in his hand, in his very fingers, works in his soul, enabling it to express itself through these letters. Therein lies the whole difference between the initiates of olden time and the ordinary man of the present day. It is not a difference in the content of consciousness, but in the way of comprehending and understanding the thing. Read my book Christianity as Mystical Fact, of which a new edition has recently appeared, and you will find right at the beginning the same indication as to the essential nature of the initiate of olden times. It is in point of fact always so in the course of world-evolution. That which develops in man at a later period in a natural way had in former epochs to be won through initiation.

Through such a thing as I have brought to your notice, you will be able to detect the radical difference between the condition of mind and soul prevalent among the Eastern peoples of prehistoric times and that of a later civilisation. It was another mankind that could call Asia the last or lowest heaven and understand by that their own land, the Nature that was round about them. They knew where the lowest heaven was.

Compare this with the conceptions men have to-day. How far is the man of the present time from regarding all he sees around him as the lowest heaven! Most people cannot think of it as the ‘lowest’ heaven for the simple reason that they have no knowledge of any heaven at all!

Thus we see how in that ancient Eastern time the Spiritual entered deeply into Nature, into all natural existence. But now we find also among these peoples something which to most of us in the present day may easily appear extremely barbarous. To a man of that time it would have appeared terribly barbarous if someone had been able to write in the feeling and attitude of mind in which we to-day are able to write; it would have seemed positively devilish to him. But when we to-day on the other hand see how it was accepted in those times as something quite natural and as a matter of course that a people should remove from West to East, should conquer—often with great cruelty—another people already in occupation and make slaves of them, then such a thing is bound to appear barbarous to very many of us.

This is, however, broadly speaking, the substance of oriental history over the whole of Asia. Whilst men had as I have described, a high spiritual conception of things, their external history ran its course in a series of conquests and enslavements. Undoubtedly that appears to many people as extremely barbarous. To-day, although wars of aggression do still sometimes occur, men have an uneasy conscience about them. And this is true even of those who support and defend such wars; they are not quite easy in their conscience.

In those times, however, man had a perfectly clear conscience as regards these wars of aggression, he felt that such conquest was willed of the Gods. The longing for peace, the love of peace, that arose later and spread over a large part of Asia, is really the product of a much later civilisation. The acquisition of land by conquest and the enslavement of its population is a salient feature of the early civilisation of Asia. The farther we go back into prehistoric times, the more do we find this kind of conquest going on. The conquests of Xerxes and others of his time were in truth but faint shadows of what went on in earlier ages.

Now there is a quite definite principle underlying these conquests. As a result of the states of consciousness which I have described to you, man stood in an altogether different relation to his fellow man and also to the world around him. Certain differences between different parts of the inhabited Earth have to-day lost their chief meaning. At that time these differences made themselves felt in quite another way. Let me put before you, as an example, something which frequently occurred.

Suppose a conquering people has made its way from the North of Asia, spread itself out over some other region of Asia and made the population subject to it. What has really happened?

In characteristic instances that are a true expression of the trend of historical evolution, we find that the aggressors were—as a people or as a race—young, full of youth-forces. Now what does it mean to-day to be young? What does it mean for men of our present epoch of evolution? It means to bear within one in every moment of life sufficient of the forces of death to provide for those soul-forces that need the dying processes in man. For, as you know, we have within us, the sprouting, germinating forces of life, but these life forces are not the forces that make us reflective, thoughtful beings; on the contrary, they make us weak, unconscious. The death forces, the forces of destruction, which are also continually active within us—and are overcome again and again during sleep by the life forces, so that not until the end of life do we gather together all the death forces in us in the one final event of death—these forces it is that induce reflection, self-consciousness. This is how it is with present-day humanity. Now a young race, a young people, such as I have described, suffered from its own over-strong life forces, and continually had the feeling: I feel my blood beating perpetually against the walls of my body. I cannot endure it. My consciousness will not become reflective consciousness. Because of my very youthfulness I cannot develop my full humanity.

An ordinary man would not have spoken thus, but the initiates spoke in this way in the Mysteries, and it was the initiates who guided and directed the whole course of history.

Here was then a people who had too much youth, too much life forces, too little in them of that which could bring about reflection and thought. They left their land and conquered a region where an older people lived, a people which had in some way or other taken into itself the forces of death, because it had already become decadent. The younger nation went out against the older and brought it into subjection. It was not necessary that a blood-bond should be established between conquerors and enslaved. That which worked unconsciously in the soul between them worked in a rejuvenating way; it worked on the reflective faculties. What the conqueror required from the slaves whom he now had in his court was influence upon his consciousness. He had only to turn his attention to these slaves and the longing for unconsciousness was quenched in his soul, reflective consciousness began to dawn.

What we have to attain to-day as individuals was attained at that time by living together with others. A people who faced the world as conquerors and lords, a young people, not possessed of full powers of reflection, needed around it, so to say, a people that had in it more of the forces of death. In overcoming another people, it won through to what it needed for its own evolution.

And so we find that these Oriental conflicts, often so terrible and presenting to us such a barbarous aspect, are in reality nothing else than the impulses of human evolution. They had to take place. Mankind would not have been able to develop on the earth, had it not been for these terrible wars and struggles that seem to us so barbarous.

Already in those olden times the Initiates of the Mysteries saw the world as it is seen to-day. Only they united with this perception a different attitude of mind and soul. For them, all that they experienced in clear, sharp outlines—even as we to-day experience external objects in sharp outlines, when we perceive with our senses—was something that came from the Gods, that came even for human consciousness from the Gods. For how did external objects present themselves to an Initiate of those times? There was perhaps a flash of lightning (to take a simple and obvious illustration). You know very well what a flash of lightning looks like to a man of to-day. The men of olden time did not see it thus. They saw living spiritual Beings moving in the sky, and the sharp line of the flash disappeared completely. They saw a host, a procession of spiritual Beings hurrying forward over or in cosmic space. The lightning as such they did not see. They saw a host of spirits hovering and moving through cosmic space.

The Initiate also saw, with the rest, this spiritual host, but he had developed within him the perception that we have to-day, and so for him, the picture began to grow dim and the heavenly host gradually disappeared from view, and then the flash of lightning could become manifest.

The whole of Nature, in the form in which we see it to-day, could only be attained in olden times through initiation. But how did man feel towards such knowledge? He did not by any means look on the knowledge thus attained with the indifference with which knowledge and truth are regarded to-day. There was a strong moral element in man's experience of knowledge. If we turn our gaze to what happened with the neophytes of the Mysteries, we find we have to describe it in the following way. When a few individuals, after undergoing severe inner tests and trials, had been initiated into the view of Nature, which to-day is accessible to all, they had quite naturally this feeling: consider the man with his ordinary consciousness. He sees the host of elementary beings riding through the air. But just because he has such a perception, he is devoid of free will. He is entirely given up to the Divine-spiritual world. For in this waking-dreaming, dreaming-waking, the will does not move in freedom, rather is it something that streams into man as Divine will. And the Initiate, who saw the lightning come forth out of these Imaginations, learned to say: I must be a man who is free to move in the world without the Gods, one for whom the Gods cast out the world-content into the void.

Now you must understand, this condition would have been unbearable for the Initiate, had there not been for him moments that compensated for it. Such moments he did have. For while on the one hand the Initiate learned to experience Asia as God-forsaken, Spirit-forsaken, he learned also to know a still deeper state of consciousness than that which reached up to the Second Hierarchy. Knowing the world bereft of God, he learned also to know the world of the Seraphim, Cherubim and Thrones.

At a certain time in the epoch of Asiatic evolution, approximately in the middle—later on we shall have to speak more exactly of the dates—the condition of consciousness of the Initiates was such that they went about on Earth with very nearly the perception of the kingdoms of the Earth which is possessed by modern man; they felt it, however, in their limbs. They felt their limbs set free from the Gods in a God-bereft earthly substance.

In compensation for this, however, they met in this godless land the high Gods of the Seraphim, Cherubim and Thrones. As Initiates they learned to know, no longer the grey-green spiritual Beings that were the Pictures of the forest, the Pictures of the trees, they learned as Initiates to know the forest devoid of Spirit. Theirs, however, was the compensation of meeting in the forest Beings of the First Hierarchy, there they would meet some Being from the Kingdom of the Seraphim, Cherubim and Thrones.

All this, understood as giving form to the social life of humanity, is the essential feature in the historical evolution of the ancient East. And the driving force for further evolution lies in the search for an adjustment between young races and old races, so that the young races may mature through association with the old, with the souls of those whom they have brought into subjection. However far back we look into Asia, everywhere we find how the young races who cannot of themselves develop the reflective faculties, set out to find these in wars of aggression.

When, however, we turn our gaze away from Asia to the land of Greece, we find a somewhat different development. Over in Greece, in the time of the full flower of Greek culture, we find a people who did indeed know how to grow old, but were unable to permeate the growing old with full spirituality. I have many times had to draw attention to the characteristic Greek utterance: Better a beggar in the world of the living than a king in the realm of the shades. Neither to death outside in Nature, nor to death in man, could the Greek adapt himself. He could not find his true relation with death. On the other hand, however, he had this death within him. And so in the Greek we find, not a longing for a reflective consciousness, but apprehension and fear of death.

Such a fear of death was not felt by the young Eastern races; they went out to make conquests, when as a race they found themselves unable to experience death in the right way. The inner conflict, however, which the Greeks experienced with death became in its turn an inner impulse compelling humanity, and led to what we know as the Trojan War. The Greeks had no need to seek death at the hands of a foreign race in order to acquire the power of reflection. The Greeks needed to come into a right relation with what they felt and experienced of death, they needed to find the inner living mystery of death. And this led to that great conflict between the Greeks and the people in Asia from whom they had originated. The Trojan war is a war of sorrow, a war of apprehension and fear. We see facing one another the Greeks, who felt death within them but did not know, as it were, what to do with it, and the Oriental races who were bent on conquest, who wanted death and had it not. The Greeks had death, but were at a loss how to adapt themselves to it. They needed the infusion of another element, before they could discover its secret. Achilles, Agamemnon—all these men bore death within them, but could not adapt themselves to it. They look across to Asia. There in Asia they see a people who are in the reverse position, who are suffering under the direct influence of the opposite condition. Over there are men who do not feel death in the intense way it is felt by the Greeks themselves, over there are men to whom death is something abounding in life.

All this has been brought to expression in a wonderful way by Homer. Wherever he sets the Trojans over against the Greeks, everywhere he lets us see this contrast. You may see it, for instance, in the characteristic figures of Hector and Achilles. And in this contrast is expressed what is taking place on the frontier of Asia and Europe. Asia, in those olden times, had, as it were, a superabundance of life over death, yearned after death. Europe had, on the Greek soil, a superabundance of death in man, and man was at a loss to find his true relation to it. Thus from a second point of view we see Europe and Asia set over against one another.

In the first place, we had the transition from rhythmic memory to temporal memory; now we have these two quite different experiences in respect of death in the human organisation. To-morrow we will consider more in detail the contrast, which I have only been able to indicate at the close of to-day's lecture, and so approach a fuller understanding of the transitions that lead over from Asia to Europe. For these had a deep and powerful influence on the evolution of man, and without understanding them we can really arrive at no understanding of the evolution we are passing through at the present day.

It has been several decades since a certain scientific method of comparing different religions was developed. Those who devote themselves to this comparison are struck by how much agreement, even similarity, there is between the different religions. The most diverse evidence is cited to show that a certain core of belief underlies them all, from the Indian to the Germanic, the Near Eastern to the Greek, and that it can even be found in the uncivilized peoples of Africa and North America. The childlike predispositions of the various peoples have worked in the same way and have wanted to give enlightenment about the soul, the world, and God in the same way; for everywhere man is subject to the same powerlessness in the face of impending fate. The so-called Enlightenment assumes that people have attributed divine beings and forces to natural phenomena; it starts from the point of view that all religious beliefs are childish fantasies and that, finally, nations have now entered the age of reason, when people finally know how to understand these things.

But a thorough investigation teaches us otherwise. By comparing the Indian and Germanic intellectual spheres, we realize that before a thorough research, that doctrine of fantasy figures does not hold up. The deeper one penetrates, the more that hypothesis of enlightenment collapses, and two things prove that it is nothing: Firstly, we discover a deep meaning in the childlike ideas of recognized wild peoples. The more impartially we look at them, the deeper such folk religions appear to us; images and animals are the content of ideas that have an infinitely deep meaning.

Secondly, the people do not create poetry in the way that the gentlemen at the green table of scholarship imagine it. The people do not personify natural phenomena. Thus, the saga of Indra, which tells of how he set out with seven priestly sages to reclaim a number of cows that had escaped him to culture, was interpreted as if the god Indra personified the dawn and the seven cows personified darkness. Likewise, Buddha was seen as the sun god and it was said that his life was a personification of the sun – in short, the people personify natural phenomena.

Such a poetic folk poetry does not exist. Only those who are strangers to the people can arrive at such a view. Those who penetrate deeper will become more and more familiar with what spiritual research teaches in the Secret Doctrine.

The childlike religious ideas proceed from pure higher spiritual ideas and from the fact that a common, similar view underlies the various myths. This teaching is called the secret teaching of humanity. It has always been supported by the great spiritual leaders of humanity. Religions come not from the poetic folk poetry, but from the great initiates.

The original wisdom is the same, only it is structured according to the abilities and talents of the different peoples; thus we find a different form for the Greek peninsula, another for American, Indian, Germanic peoples. The different images are adapted to the different ways of life and talents of the individuals.

The profound spiritual basis reveals to us that a secret primordial revelation underlies all these religions. To many, this truth seems incredible, but only because of unfamiliarity with the facts, which appear to be imperfect because the great leaders can only give them such an expression as will be understood.

The very general secret doctrine of the fundamental primal generation is interesting in the history of the development of nations.

Although it is a sin against the holy spirit of modern monism to regard man as a two-part entity, and one risks being called a dualist, despite the unified origin , which of course underlies what we call “human”, the two-part nature of his being can be justifiably demonstrated, just as the existence of water can be demonstrated from hydrogen and oxygen. The two substances are present in it despite the unity of the whole. In the same way, it can be shown that the higher and lower selves of the human being have a common source. How a person's nature expresses itself, how he lives, strives and works, is revealed in a duality, just as water is revealed in the duality of hydrogen and oxygen. We therefore distinguish:

Firstly, the lower nature, which is more physical, more of the lower nature of matter.

Secondly, the higher nature, which is more spiritual, more of the higher nature of the spirit.

Development consists in ennobling the lower nature. No one has presented this better than Schiller in his “Aesthetic Letters,” where he says: Man is subject to the necessities of nature on the one hand, he is their slave as long as he clings to them, but he is also a slave to ironclad necessity of reason. Only he awakens to freedom who ennobles the lower nature through the higher nature. It is not the man who denies his lower nature who stands high, but he who ennobles it so that he can abandon himself to it.

The Secret Doctrine teaches that man overcomes his sensual nature through the spiritual and transforms his being in such a way that he receives a new impression of spirituality. The mystics often say: Man is a small world, and what surrounds him is the great world. He contains in miniature everything that the great world has around him. Schiller writes to Goethe in the first letter:

They take all of nature together to get light on the individual; in the totality of its manifestations, they seek the explanation for the individual. Goethe wanted man to be recognized as a microcosm in relation to the macrocosm, the great world. Paracelsus expressed it in the beautiful image: When we observe the individual phenomena of nature outside, they appear like letters, man as the word composed of them. Everything that is scattered outside in the great is in the small man.

In the sense of the secret teaching, the struggle that is fought within man and finally receives his purification is an image of the great struggle in nature outside. Just as in man the lower nature of the physical-visible is opposed to the spiritual nature of the invisible, so the Secret Doctrine opposes the nature of the visible universe - stones, plants, animals - as the second, the forces of nature, which are hidden in the individual things.

The divine part of man also corresponds to a divine part here. The Secret Doctrine also distinguishes here between the visible and the invisible, the physical and the spiritual. The man before you seems to be what is outwardly expressed in his plastic form, but through deeper causes, in the outburst of his passions, the forces of his lower nature are revealed. Likewise, nature, like man in his body, finds physical expression in physical forms, in which forces are hidden just as they are in the lower nature of man. The lightning flashes in the cloud. The Secret Doctrine not only shows this comparison as fundamental, but also that the divine entities in nature are related to what rules and lives in man as his spirit. The same thing that ennobles the lower nature of man has overcome the lower nature in nature. Minerals, plants and animals are the plastic expression of the nature of God in descending order, while the invisible spirits in nature signify, for the Secret Doctrine, the ascent into the higher nature. They are more advanced entities than man. Animals, plants and minerals are further advanced on the descending path.

A picture of this development is given by coal. It is stone, a mineral. Millions of years ago it was part of living beings, plants. Great forests have perished and become these stone masses. What was once a living being has become a fossil. This is admitted by science.

In the sea basin, limestone formations are piled up in many different ways, created by animals that secreted lime shells. Here we find vast masses of limestone, prepared by living things. The dead is nothing other than a product of life.

The question arises: how does the living emerge from the dead?

In truth, not only does the living emerge from the dead, but all that is dead emerges from the living. Even rock crystal is a differentiation from the primal living.

If we follow the line of descent downwards from animals to fish, we finally find cartilaginous fish that have not yet developed any bones. In the same way, the physical human being has ancestors that had cartilage instead of bone, who are not yet at the stage where the petrification process has begun. Just as human bone turns to stone, so granite masses have also emerged from what was originally soft living matter.

Where does everything come from? From an original living organization, and this from original spirituality. — We find the overcoming of the lower by the higher everywhere, even outside. The lower has detached itself by the higher detaching itself.

But then there must be a great unity: as between the spiritual and the physical in man, so also a great unity between the great spirituality and the lower nature outside.

This unity is expressed by the various creeds. Just as it is clear that those who have today thrown off the lower nature were once struggling and striving beings, so the initiates are simply more advanced than their brothers; they have overcome the struggle and therefore know more.

At the bottom of all creeds we find the premise of the struggle of the higher nature against the lower and the conviction that there are initiates who are the leaders of humanity. — How has the Secret Doctrine been expressed among the Germanic peoples? There too we find the interpretation that the people have been poetizing, symbolizing the forces of nature.

We find a basis for the theosophical world view in a work by Ludwig Laistner: “Riddles of the Sphinx” on myth research. As is so often the case, the theosophist can learn the most from the non-theosophist, so we may start from his basic principles here. Let us start from a simple folk tale, the legend of the Midday Woman. She lives in the most diverse areas and has the following content: If you go to the field early in the morning to work and fail to go home at the appropriate hour, during the lunch break between twelve and one o'clock, the midday woman appears and asks him questions that are difficult to answer, about weaving, flax cultivation and the like, related to his work. During the whole of the lunch hour, questions are asked of him, all of which he must answer. If he misses even one, she comes with the sickle and cuts his throat. In some areas, it is said that you can get rid of her by reciting the Lord's Prayer, but it is not that simple, it has to be recited backwards, not from the beginning, but from the end. There is another spinning room saying related to this legend: “You ask like the midday woman.” Laistner interprets it as follows: This legend has its origin in the state that is brought about in a person when he stays outside in the field and falls asleep. Then the environment has such an effect that the dream always takes on this form in a similar way. Laistner traces all these legends back to the riddle of the Sphinx. It is the same torment of questioning that is found in this. In between lies a whole world of myths and legends. It has nothing to do with folk poetry, but can be explained by what the dream does to the sleeper. The dream is the main symbol. You catch a frog in your dream, wake up and find the corner of the bedspread in your hand. Legends and myths simply have their origin in the dream fantasy. From there, Laistner would have had only one step to the theosophical view, according to which there is not only the ordinary everyday state of consciousness, but another state of consciousness that, like the dream images, gives the outer things a different meaning: the tip of the bedspread is transformed into the image of a frog. The dream, a means of occult development, gives symbols of a higher spiritual world. Then, in contrast to this ordinary dream state, a higher state of consciousness arises in which the human being becomes aware of sensory perceptions. What shines into the dawning consciousness from the higher state of consciousness is the dream. This state is also present in a dull form in mediums in a trance: daytime consciousness is extinguished and a dusky consciousness has set in.

Everything in the world has developed, including man's consciousness today. Just as his organs have changed, so has he changed in terms of consciousness. He used to have no daytime consciousness, but a dim clairvoyant consciousness. Just as the body has organs whose significance fades, so the state that the person who misses the lunch break falls into is an echo of the old clairvoyant consciousness. It works in such a way that the untrained person sees everything the wrong way round; things appear as if in a mirror image. So, for example, you have to read 365 563. In this higher spiritual world, the astral world, man sees his desire. Everything in this plan attacks him in a retrograde direction, in the opposite order. The people therefore say quite correctly: If you want to escape the midday woman, you have to say the Lord's Prayer backwards, namely do something that does not correspond to the laws of this world.

These legends and myths deal with a different state of consciousness. It is only in this light that they can be explained to our medieval ancestors. Our ancestors had a clairvoyant consciousness, and the legends are echoes of it. This is the secret of the Germanic myths in particular. If you look behind the scenes of nature, you will see how the myths are expressed.

The dragon fight of the Siegfried saga is nothing other than the fight of higher wisdom against lower wisdom. The ancient Germans were a nation of warriors, their god was a warrior god, and their fight was a fight against dragons.

The astral picture, perceived clairvoyantly, can also be found in the Baldur saga: the primal struggle of the older brothers, the gods, against the lower ones, which has its echo in the forces of nature. The people see this and express it clairvoyantly as the real overcoming of Baldur by the blind Hödur.

It is said that Baldur represents the sun god, who was overcome by the winter god. But the saga means the struggle between beings of light and beings of darkness. The old Teuton remembers the primeval times, when he saw the darkness illuminated by spiritual light, when he saw the darkness illuminated by astral light - Hödur means astral blindness. — The clairvoyant consciousness has experienced the saga of Baldur. The Secret Doctrine, which tells us that there were initiates, also presents Wotan as an initiate. He was not a divine being, but a man who had raised himself up. The story that he hung on the gallows for nine days, wriggled through gorges and crevices like a snake to Gunnlöd, in order to receive the drink of initiation from the Valkyrie's cup, is consistent with the ancient cross initiation, with Egyptian mysticism. For three days and nights, Wotan is with Gunnlöd as a snake, which refers to the initiates. The higher soul, through which the ascent to higher levels is accomplished, is designated by the feminine.

The saga of Siegfried is also a picture of initiation. Siegfried acquires invulnerability, that is, he becomes insensitive to physical impressions, and thus becomes a companion of the Valkyrie. The initiates become invisible through the magic hood, that is, invisible as initiates, otherwise they remain visible (physically).

What then is initiation? Every nation has developed its secret teaching in a way that corresponds to its customs and traditions. The Germans were warriors, and a hero was called one who had fallen on the battlefield; he began the journey to Valhalla. The Valkyrie met him, that is, his own higher soul meets him when he passes through the gates of death.

“He who does not die before dying, when he dies, perishes.” That is, he who does not learn about that world beforehand, dies with death. Initiation is the forefeeling of what awaits the soul when it passes through the gates of death. The blessed warrior is united with the Valkyrie when he enters Valhalla: Siegfried with Brünhild. The leaders of the people clothed the initiation in this form. Even in this part of the saga, the Secret Doctrine finds expression in language that the people can understand.

The divine world, which has suppressed its nature, we find again in the giants.

The Secret Doctrine also tells how the migration of the peoples took place. Between Europe and America lay the Atlantic continent. Even the “Kosmos,” a magazine that swims in the Haeckelian direction, presents this as a hypothesis in the tenth issue. It only recognizes the existence of plants and animals, but that does not prevent the presence of humans, because science always lags behind.

From then on, people turned eastwards. Those who moved as far as Central and Eastern Asia form the basis of ancient Indian Asia, those who remained behind form the basis of the Celts and Germans. The Celts have progressed furthest in the transformation from the old dull clairvoyant consciousness to the present sensual consciousness. The Germans remained with the astral consciousness of the Atlanteans long after the Asians had developed to the day consciousness.

In the epoch before the Vedas, the teaching arose that was based more on ordinary day-consciousness. But man can never lose the connection with the spiritual, and so the longing arose there to find the way to the old clairvoyance by artificial means. That artificial clairvoyance arose there, which the wise strove for through inner development - yoga. Thus in India we have artificial clairvoyance with complete consciousness during the day, while among the Teutons the old consciousness of clairvoyance is still preserved. Among the Teutons, myths and legends form a dim expression of the secret doctrine as compared with that obtained by the initiates of modern times through artificial clairvoyance. For the people who no longer have clairvoyance, the divine worlds must be depicted. That is where the idol images come from, artificially prepared replicas by man. Among the ancient Germans, the old myths still lived in the people, in the old, retained symbolism, while in ancient India, the secret doctrine is artificially expressed by those who aspire to it. What we obtain from India is therefore more of an intellectual form, but the same secret doctrine that is expressed much more directly in the old Germanic myths.

The idols of the Indians and the theosophical doctrine: The renewal of the more theosophical doctrine of artificial clairvoyance in India goes completely parallel with what still lives in the old legends in Germania. Therefore, we do not need any Indian terminology in Europe, we only need to understand and revive what is original in Europe. We can get to the bottom of a great European secret doctrine and will get there.

The course of the secret teaching is determined by something else. The course of the future is prophetically expressed in the old Germanic secret teaching. The reference to Christianity is expressed in a powerful way. The research into legends, which is connected with the secret teaching, finds a coherent truth in the legend and in Christianity. Krimhild betrays her husband by attaching the cross. What does this deep trait indicate? It indicates the prophetic reference to the cross of Christ. Siegfried, the initiate, is invulnerable all over his body; only one spot is not invulnerable for the great initiate, the spot where Christ bears the cross. With the spread of Christianity, this spot has also become invulnerable.

In India we have a secret teaching that expresses itself rationally and symbolically, in Europe the old Germanic myth remained in the astral expression until Jesus Christ. Through Christianity, the myth has been replaced.

The task of Theosophy is to work in the sense of this spiritual development of humanity, to establish the deep connection between the ancient Germans and modern times. We cannot simply propagate the culture of the Orient; we must take into account the Germanic and Christian original culture. We must not seek the basis of the secret doctrine in Sanskrit dogmas, but we must seek the core of truth in those forms of religion that are appropriate to the European folk substance, seek what exists as an emanation of the secret doctrine in the Germanic world of legends.

That was the artist's intention when he gave a new culture by transforming the Germanic saga, that was Richard Wagner's intention when he reworked the old German sagas.

Theosophy also seeks the traces of the ancient secret teachings that live at the heart of the Germanic saga. Those who follow these traces will gradually find their way into Theosophy. However, we must not think in the same way as those who have “come so gloriously far”. For every nation has done its part in its own way. And in this sense, we in the Brotherhood must place unity and the harmony of the basic teaching above the differences in our views and presentations. If we seek the truth in every opinion and place brotherly love above the selfishness of our opinions, then we are acting in the true sense of the theosophical view of life.

Report in the “Münchner Neueste Nachrichten”, April 1906

Theosophical lectures. The theosophical speaker Dr. Rudolf Steiner gave two well-received lectures in the Prinzensaal of Café Luitpold on “Germanic and Indian Secret Doctrine” and on “Inner Development”. In the first lecture, the speaker tried to argue that the origin of legends and myths cannot be traced back to the personification of natural phenomena by the poetic fantasy of the people, as Ludwig Laistner had already suggested in “Riddle of the Sphinx” another explanation for the origin of certain myths, but that the strangely profound meaning of myths and legends point to regarding them as the symbolic expression of primal truths, which are intuitively recognized by primitive peoples themselves in images and symbols, and are also presented by the great teachers of humanity, who are initiated into the “primal secret teachings,” in images adapted to the understanding and character of the peoples of Asia, America, Africa and Europe. Thus, for example, we find the struggle of the higher nature with the lower, the spiritual battle of development, the primal fight, which takes place in the macrocosm as well as in the microcosm, and which the gods, that is, the beings who were the first to fight for spiritual development, fought in primeval times, is illustrated in the myths of the fight of the gods and heroes with the dragon. In the cycle of Teutonic myths we also find the fight against the dragon and the fight against the giants, the powers of the lower nature. For the warlike Germanic peoples, who regarded bravery as the highest virtue, the doctrine of the higher and lower self also found expression in the fact that the warrior who fell on the battlefield, elevated by his heroic death, moves up to Valhalla to meet his own higher soul, the Valkyrie, who comes to meet him. The speaker then expressed the view that the Theosophical Society in Europe had the primary task of working for an understanding of the great truths and beauties of the Germanic world of legends, as well as for a deeper understanding of the symbols of Christianity, since the forms of the Orient cannot be transferred to Europe without further ado. It must shine into the depths of the beautiful and true of the Germanic world of legends, which the great master Wagner artistically resurrected, and utilize it for her spiritualized conception of the world and life, as well as the primal truth of the Christianity brought to the Germanic world, which was destined to replace the old myths.

Yesterday I showed you threefold man diagrammatically. It is indeed true that in our present life of spirit very little feeling exists for the understanding of man's being as it must be grasped from the standpoint of spiritual science. Nevertheless, we must bestir ourselves to get a clearer understanding of man's being. For it is out of the understanding bound up with threefold man that we are able to master also the most significant conceptions that must be gained concerning the whole of human life, including man's development between death and a new birth.

Today let me just consider in detail this threefold man. Yesterday indeed we saw how first of all we have to point to man's head. In a certain sense this human head is really a kind of independent form of being. You can picture to yourselves the human skeleton and how easily the head can be detached; it can be lifted off like a ball. It is true that in reality the separation between the three members of man's nature is not so simple that we can describe what can thus easily be lifted off like a ball as the head part. Things are not so definitely separated. We have gradually to work ourselves away from the purely diagrammatic away too, from what nature herself suggests, to a living feeling, a living experience And, as you saw, I had yesterday to draw not indeed three circles lying next each other, but one circle for the head, a second circle that overlapped the head, and a third circle that overlapped both the others. So that if we would draw threefold man diagrammatically in accordance with his physical nature, we should have to show him thus: Head part (see circle A in diagram 1; body (oval); and the limb-system; really three balls even if these balls have to be drawn out longwise. With the head part, with what is here shown as the red circle A, is connected the spiritual which is, as you saw yesterday, a young formation (see small yellow circle) This spiritual part of the head is a young spiritual formation whereas the head itself is an old physical formation, a physical form-being. For the head, what is applied to man in general is pre-eminently right; it is not right when applied thus in general but for the head it is right. What with regard to the head, I have shown here as white, spiritual, is outside the head when you are asleep. When you are awake it is united with the head and then for the most part inside the physical head. It is therefore separated most easily from the physical head, going out and coming back inside again.

That is certainly not so as soon as we come to the middle man, the breast man, shall we call him? What is enclosed by the thorax, by the breast cavity, enclosed by the ribs and the backbone, is bound up with the spiritual, and when you sleep the spiritual is not so pronouncedly outside; for this breast man during sleep it remains in close connection with the physical.

And for the third man of the limb-system, to which sex man belongs, there is practically no real separation between the sleeping and waking conditions. One definitely cannot say that the soul-spiritual actually disconnects itself in sleep; it remains more or less united. So that one can well draw this other diagram of waking man saying: when physical man is awake (see a in diagram 1) then the spiritual man would be thus (yellow with circle a) And this would be sleeping man (see b diagram 1); the spiritual remains you see more or less connected with the body, and only this goes outside. From a certain standpoint this would be the actual drawing for the contrast between waking and sleeping man.

Now if you are to understand the important things now to be described, you will only do so by crossing this membering of threefold man with another membering of man that is linked with what I was describing here recently.

And if once more we go over head, breast man, man of the limb system, we can say that in the truest sense man is only breast-man. He it is into whom the Elohim breathed the breath of life. He is the breathing man. The division here is not so simple as in the skeleton; the breathing process through nose and mouth belongs to the breast man. Thus the partition in reality is not so easy, to show diagrammatically as one would wish. However these are the difficulties to be expected in understanding a matter of this kind.

Thus the actual man, man on earth, is in a sense breast-man. And head-man, as physical form, is something that is not man through and through. It cannot be said that it is man all through. It even has in it much that is ahrimanic. In effect, it is organized as it is because certain formative principles are particularly present in it that have remained there since the old Sun—the second stage of earth-evolution. Our head, in all its complicated formation, would not be as it is had it not received its first form in those primeval days of the old Sun-evolution. Thus they are actually old, primeval formative principles today projected into the earth-sphere, and for this reason we must call them ahrimanic. Survivals of old principles are always to be looked upon according to the point of view as either ahrimanic or luciferic. The middle-man, the breast-man is what makes man of the earth, and where the principles of becoming earthly are mainly in play.

Neither is the man of the limb-system wholly man, but is permeated by the luciferic; its formative principles are not yet complete in their development, and will not be so until the earth has reached its Venus stage, or till the Jupiter age is passing over into the Venus age. By the time the Venus age has come these formative principles will be working at their full intensity, in their correct form. (He might say that today they are still developing mere shadows of the real being of this third part of man's nature, the extremities-man.) Thus we presuppose what will only be in existence at the time of Venus, and make an incomplete picture of it in seed form, not letting it go beyond the seed form.

This is how the matter stands when considered cosmically. To look cosmically at our formation, in our heats-forces we are repeating the old Sun-period, in our breast we carry the earth evolution, and in so far as we are extremity man we bear in us the seed of the Venus evolution. This is regarded from the cosmic point of view.

Considered humanly—it is rather different. There we must look upon the human individuality as it progresses from incarnation to incarnation. Then we have to say: what in this incarnation we carry as our head, shows itself to be connected with our previous incarnation; what we now bear in us as breast-man is really only related to our present incarnation; what we have in us as as extremity man will become head in our next incarnation, is already related to our next incarnation. I have said previously: there is something revealing in the head especially in its negative. If you were to take an impression of the physiognomy of your head and consider it, you would recognise in this negative much of what had its origin in your previous incarnation.¹

It is just the other way round with the extremities man. You cannot here take an impression but must proceed differently. Think away in man the head and the breast-system. But imagine all that your hands and legs do now—make a picture of what they do. Here you have to make a kind of map. You see, every time you do anything with your hands this is done at another place. They go around outside, they come into relation with other beings. If you would paint all that your hands and legs do, if you would draw a picture of what your hands and feet, arms and legs do in the course of your life—and this would be a very animated picture!—in this drawing you would discover a complicated map, where you would find revealed what is stored up in you karmically for your next incarnation. In this map you would be able to read a great deal of the karma of your next incarnation. This is of profound significance. As the negative impression of the physiognomy when at rest, reveals in the firm outlines of the drawing, what in the previous incarnation has already happened, so what one can jot down of the movements of arms, hands, legs and feet are extraordinarily instructive about what the man will do in his next incarnation. This is particularly instructive about what he will carry out, where he will go, where his legs will take him. If you simply follow in his track to all the places where his legs will carry him, you could make a map of it. You would get remarkable patterns on which men's secret inclinations are not without their influence. Much of man's secret inclinations are not without their influence. Much of man's secret inclination is expressed in these patterns. These traces that are there are most revealing for what his next incarnation will bring to a man. Now we have been considering this from the human point of view, whereas the other was a cosmic view.

This membering of man that has the present in view signifies, however, a connection with the secrets of the old Mysteries, in which the matter was recognized in a more atavistic way, but where the secrets I have just been disclosing to you were already known. There is a beautiful saga concerning King Solomon about the certainty with which man sets his foot on the place where he is destined to meet his death. The meaning of the saga is that a definite place exists on earth where man will die, and thither man directs his footsteps.² This is connected with the old Mystery-Knowledge.

Now when man is living his ordinary life he has actually only his ordinary consciousness; but as we have seen this man is a highly complicated being. When he is awake, when he has his head, his most recent spiritual member, in his physical head, he knows nothing of this head. You will be right in saying: Thank God we do not know anything of our head for knowing of our head means to have a headache. Men only know about their head when it aches; then they are conscious of having a head, otherwise they are unconscious of it—unconscious to a most remarkable degree, far more so than in the case of any other member of the human physical body. Man may count himself lucky when in normal consciousness he knows nothing of his head. But beneath this consciousness of the head that ordinarily takes notice only of the outer world, that only gets as far as knowing what is around it—beneath this consciousness lies another, a kind of dream consciousness, dream-knowing. Your head, my dear friends, is always dreaming. And while you are conscious of the outer world in the way familiar to you, under the threshold of consciousness, in the subconscious, you are actually perpetually dreaming. And what you are dreaming, if you were able to bring this head dreaming into your consciousness and fully grasp it, would give you a picture, a correct comprehensive picture, of your previous incarnation. For in your head unconsciously, you are dreaming of your former incarnation. That is indeed so. There is always a slight consciousness of your previous incarnation going on, a dreaming consciousness, only it is overpowered by the strong light of of ordinary consciousness.

By the year 747 before the Mystery of Golgotha, the external consciousness had become so strong that gradually this subconsciousness of the previous incarnation was completely extinguished. Before that year, however, man knew a great deal about this dream consciousness of the head. For this reason you find everywhere at the basis of the ancient cultures repeated lives on earth treated as a fact. This is due simply to the sub-consciousness of the head not then having receded so completely into the background as it did in the course of the fourth, but principally the fifth post-Atlantean age. Even in ordinary consciousness very little is known of what is connected in a soul-spiritual way with the thorax and the middleman. It is in itself of a dream nature. This middle, thorax consciousness sometimes pushes up into man's dream consciousness, but only very chaotically and irregularly. If a man is able to breathe regularly, when his heart beat even is when in fact all the functions of man's thorax, his middle part, are in order, the consciousness of this part is not so clear as that of the head; it too in ordinary life runs its course dream fashion. We dream in our feeling, as I have stated here during past years, in feeling we dream of this middle man. But when we bring to light through consciousness, that becomes more clairvoyant, what lies in the feeling, what man experiences only in his feeling, or to put it differently, when man learns to look at what is going on in his thorax, as otherwise he can only look at what is in his head consciousness, then the consciousness of the thorax, the middle-body splits definitely into two parts. One part dreams itself back into the whole time between the previous death and the most recent birth or conception. Therefore while in your head consciousness in a dream way, in deep dreaming, you have unconsciously what was in your previous incarnation, in the dreams of your thorax you have what has meantime been passing since that incarnation up to your present birth. And in the dreams that belong more to the lower part of the thorax you have a definite consciousness of what there will be between your coming death and next earth life. Thus the consciousness concentrated in the breast, which, however, for modern man remains more or less subconscious, is in reality a dream consciousness of both the time before this birth and the time after the next death. For this subconsciousness in the middle man the riddle is solved of what lies between our last earthly death and the following earthly conception, with the exception of or even including what we are now experiencing between birth and death.

Out of the third man, out of the subconsciousness of the extremities man, the tableau of the next incarnation on earth can be developed in what during the whole of life remains strictly subconscious. This can only be brought to the surface when a man is able to draw it up through ceaseless activity in the study and exercises of spiritual science, so that certain moments of sleep-life that otherwise would pass in unconscious sleep, are lifted to the surface and the man then becomes conscious during sleep. What today man has as waking consciousness is really a kind of collateral impulse of his which rays into the head from outside. Behind this consciousness, however, lies another that stretches itself over the former incarnation, over the life of that incarnation to this one, over the life of this incarnation to the next, and then over the next again. But man sleeps away this consciousness.

In the head it is the consciousness of the previous incarnation. In all the organs that principally serve the out-breathing there works a strong consciousness of the life between the previous incarnation and this one. In all the principle functions that serve the in-breathing works a consciousness of the present incarnation up to the next incarnation on earth. And in the limb-system, in all its most secret processes, works a consciousness of the next human incarnation, which remains pre-eminently subconscious.

These states of consciousness have become more less veiled since the beginning of the fourth post-Atlantean period, 747 years before the Mystery of Golgotha. And the cry of our age is for the definite consciousness of the concrete events of cosmic and human evolution to be brought back out of the general chaos of human consciousness.

We must meet all that I have just been developing with another aspect of what is part of the being of man. You see it is really necessary that we should enter into these difficult details, otherwise we cannot arrive at an exact understanding. I should very much welcome it if such knotty points were met not only by a certain passive acceptance, but—and this is so necessary for present day man—that even for these difficult matters a little enthusiasm were aroused, a little keen participation, which is exactly what is so hard in any society today.

Now, you turn your senses outward. There by means of your senses you find the external world spread out as something perceptible. I will draw diagrammatically what lies around us outside as something spread out for the senses. Allow this (see blue in diagram 2) to be what is lying outside. When you direct your eyes, your ears, your sense of smell, or whichever sense you like, to the external world, the inner side of this outside turns towards you, turns towards your senses Thus this is the inner side of the outside (see left of diagram). Suppose you turn your senses here to what I have drawn (see arrows). These are the senses directed towards the outer world and you see what here inside inclines within. Now follows the difficult conception to which, however, I have to come. Everything you look at there presents itself to you from inside. Imagine it must also have an outside. So I will call it up diagrammatically before your souls saying: When you look out thus you see the permanent as the limit of your vision; that is approximately so, only I have drawn it small. But now imagine you could quickly fly out there, fly beyond there and take a peep through from the other side and from the other side see your sense impressions. You could look out thus (see upper arrows in diagram). No, naturally you do not see this but, could you thus look at it, it would be the other aspect. You would have to go outside yourself, you would have to look from the other side at your whole perceptible world. You would see the reverse side of what meets you as color, what meets you as sound, and so on. You would see the reverse of what comes to you as smell, you would receive the smell in your nose from behind. Thus, imagine your view of the world from the other side; imagine the perceptible things spread out like a carpet, and now the carpet viewed from the other side. You see only a little bit of this reverse side, a very little bit indeed. I can only represent this little bit by doing it like this. Imagine now that I am drawing in red what you would see from the other side, so that I can say, one sees the perceptible diagrammatically thus. To one's ordinary view it appears blue; seen from the other side it appears red (but naturally one does not see it.) In what you would see red, is hidden first that is experienced between death and a new birth; secondly, everything described in Occult Science as the evolutions of Saturn, Sun, Moon, Earth and so forth. Everything hidden from sense perception lies there stored up. There it is, on the other side of the sphere, but you see only a little bit. I can indicate this best by saying: take this small bit of red; this goes over (see below in diagram) and crosses the blue, so that the blue instead of being, as now, in front, is behind. (were I to draw in accordance with reality, I should have to do so in four dimensions, so I can only keep to what is quite diagrammatic.) Thus the senses here are now turned to the blue (left); there they do not turn to the blue but to the red which moreover you do not see. Behind the red, however, there crosses what otherwise would be seen and that is now underneath. And this little bit that crosses the other there, you see continually with your ordinary consciousness. It is indeed your stored up memories. What arises as memory does not arise in accordance with the laws of the outer world of the senses but according to laws suitable to this world that is behind. What is within as your memories is what is suited to the other side (right). As you look within on all your memories you are actually looking at a bit of the world on the other side; the other projects inwards a little and then you see the world from the other side. And if now you could slip through your memories thus received (I spoke of this a week ago,)³ if you could get underneath and see below your memories, look at them from the other aide from down there (see right in diagram), you would see them as your aura, There you would see man as a being with a soul-spiritual aura just as ordinarily you look at the external world of sense perceptions. But as I showed you a week ago this would be hardly pleasant because man on this other side is not yet beautiful.

Thus these are the interesting features of what must work across the other knowledge we have of threefold man. This crossing takes place here in the middle man, the breast-man. You remember the drawing I made a week ago where I had the lemniscates with one loop reversed, turned inside out; I must draw those here I must draw here the breast man with the leminscates described. (see below on left of diagram.) That would coincide with the sphere of memory. So that in his middle part the threefold man has this turnabout where the inner becomes outer and the outer inner. Here you now have in your own small microcosmic memory a tableau, what otherwise you would see as the cosmic tableau—as the great cosmic memory. In your ordinary consciousness you see what you have been collecting since about your third year until now; this is an inner record, a little bit of what is of the same kind as the other record for the whole world-evolution and lies on the other side.

It was not without reason that I once told you that man actually has twelve senses. Most of you know this quite well and I have mentioned it also in the notes at the end of my last book Riddles of the Soul. We must think of the senses in this way: that a number of them are turned towards what is sense-perceptible, whereas others are directed backwards. Below they are directed towards what is turned back. Those directed towards what is perceptible to the senses are: the ego sense, and the senses of thinking, speech, hearing, seeing, taste and smell; they go towards what is sense perceptible. The other senses do not come into man's consciousness because they are first of all directed toward what is within him and then to what in the world is reversed. These are the senses of warmth, life, balance, movement and touch. We can therefore say that for the ordinary consciousness seven senses lie in the light (above in diagram 3) and five in the dark (below). And the five senses lying in the dark are turned to the other side of the cosmos, turned also to the reverse side in man (see diagram 2).

You therefore have a complete parallel between the senses and something else of which we are going to speak. (see diagram 3) Let us suppose we have to note down as senses: hearing, speaking, thinking, the ego-sense, and the senses of warmth, balance, movement, touch, smell, taste, sight; then you will have essentially all of them from ego-sense to sense of smell lying in the light, in what is accessible to the ordinary consciousness (see shading in diagram 3). And all that is turned away from ordinary consciousness, as night turns away from day, belongs to the other senses.

Naturally the boundary is also diagrammatic, there is an overlapping—reality is not always accommodating. But this membering of man according to his senses is so that, even in the diagram, you only need draw in place of the senses the signs of the Zodiac, and you have Ram, Bull, Twins, Cancer, Lion, Virgin, Scales, seven signs for the light side and five for the dark: Scorpion, Archer, Goat, Waterman, Fishes; day, night: night,day, Here you have a perfect parallel between microcosmic man—what is turned towards his senses and what is turned away but really turned towards the senses—and what in the cosmos signifies the change from day to night. In a way the same thing happens to man, as in the cosmic edifice. In the cosmic edifice there is an interchange between day and night, in man there is also the interchange of day and night in his waking and sleeping, even though both may have emancipated themselves from each other for the present cycle of man's consciousness. During the day man is turned towards his day-senses, or we might say to Ram, Bull, Twins, Cancer, Lion, Virgin, Scales, as we might say ego-sense, sense of thinking, speech and so on. Every ego can see that of another man, you can understand the thoughts of another man, you can hear, see, taste, smell—those are day-senses. In the night it is the same with man as when the earth is turned towards the other side; man is turned in the night to his other senses, only these are not yet fully developed. Not until the Venus age will they be so fully developed that they can perceive what is on the other side. They are not yet sufficiently developed to perceive what is towards the other side. This is shrouded by night just as the earth is shrouded when passing by night through the other heavenly bodies, the other pictures of the zodiac. The passage of man through his senses is a perfect parallel with the course—whether you say the course of the sun round the earth or the earth round the sun is immaterial for our purpose; but those things are connected. And with these connections, the wise men of the Old Mysteries were very well acquainted.

In the fourth post-Atlantean period this gradually vanished from consciousness but it must be brought back in spite of the resistance put up against this; it must be reinstated in the cultural life of mankind. For in these concepts that man makes his own there lies what lets us see quite clearly all that is happening now in the social, historical life. So long as you separate the life of nature from that of the spirit, as modern man loves to do, you do not arrive at concepts that can play a part in historical evolution; you are overpowered by the concepts that are working in historical life. Overpowered: There are indeed many instances of this.

Now you will agree that men believe that, shall we say, for two hundred years they have been thinking a tremendous deal. We can gather up what they have been thinking for two hundred years, what they have developed as ideals, what they have talked of still talk of, as great ideals. We can do this from the time of the ideals of the age of enlightenment to that of the great would-be Caesar, Woodrow Wilson. All that is talked of about the various ideals, men have been thinking during these centuries, these last two centuries; this has formed men's thoughts. World history, however, is very little affected by these thoughts, world history has been affected by something quite different, by the thoughts that have been working and weaving in things. And in reality never were the thoughts filling men's heads farther removed from the great cosmic thoughts living in things than at the present time. What for the last hundred and fifty years, shall we say, has prompted man to work for a definite fashioning of the world is not thoughts of freedom, equality, brotherhood, justice, and so on and so forth, it is the thoughts interwoven with the coming of the machine loom. That the machine loom arose in modern development in the second half of the eighteenth century; that this significant invention took the place in mankind's evolution of the old hand-weaving; that from the machine loom came the whole machine civilisation of modern times; in all this there weave the objective thoughts the real thoughts, that have given the world its present form, out of which has arisen the present chaotic catastrophe. Should we wish to write a history of this catastrophe, we have not to turn to the thoughts teeming in human consciousness; we must turn to the objective thoughts of the founding, the invention, of the machine loom up to the development of big industry with its shadow, socialism. for even if these two things, big industry and socialism, appear as opposites they are polaric opposites belonging to one another, and as such inseparable.

We must put our questions to these objective thoughts and observe history in its becoming. Then we find that during the eighteenth century, all through the nineteenth, and especially so far as we have gone in this our twentieth century, men have given themselves up to many illusions. They are given over to illusion in their thoughts; but the objective, historic-cosmic thoughts have completely overwhelmed them. These are weaving in things. And an interest—though terribly one-sided—for these objectively weaving thoughts has really been gradually developed only by those who have built up socialism as a world-conception. That is something tremendously characteristic. If you follow the course of the nineteenth century you will see that the bourgeoisie increasingly loses interest in the great questions of world outlook. These great questions are indeed becoming most distasteful to the bourgeoisie; where possible they relegate them to aesthetics. A perfectly average bourgeois will listen in the theatre to all kinds of discussions about whether there are spiritual beings or not, when there is no need to believe in them, and when it is not a question of the truth of anything. Then the most varied matters can be put forward by Björnsen and people of that ilk. And what concerns the conception of the world is today for the bourgeoisie transferred into the realm of aesthetics, into all manner of dabbling with so-called art. In recent years people have been breaking each others heads over questions concerning conceptions of the world in the sphere of socialism. (I don't look on this as an ideal in a physical sense but in a spiritual sense in a certain way it is so. You know how I have hinted emphatically that I like a little warmth even in the treatment of anthroposophical truths.) The other people have not troubled themselves about this head-breaking but have left those alone who have looked at the world from what is really a very narrow point of view, those who have only seen the world from the aspect of the factory, from the inside of factories, from the inside of printing works, and so on. And it is extremely interesting what kind of world outlook has been produced out of the point of view of the factory—for that is socialism, my dear friends. It is the factory aspect, the aspect of men who know nothing beyond the inside of their factories. And in all that has developed in this sphere, little interest has been really shown by the bourgeoisie with their abstract ideas; the bourgeoisie who even concern themselves with aesthetics in an abstract way to avoid the breaking of heads. Thus in a curious way the bourgeoisie have found themselves between the old completely moribund world-conception bereft of the spiritual that would prefer to relegate all great questions to the realm of aesthetics, and what has newly arisen as socialism. This socialism has so far no concepts at all; it is a system founded entirely on words. This is because as yet it has no view of the world whatever and can only see the factory, and even so only the most external part of the mechanism. Just imagine what it really means when a man has no inner knowledge of the kingdoms of the minerals, the plants, the animals, and only knows of the way in which a certain cock is moved mechanically up or down in a machine, this or that filed or planed, and things of that kind: Socialism is a world-outlook founded on the perception of a purely mechanical world. It is the bit of the world cut out by the socialist—the bit that is mechanical, and on this he builds his concepts.

This has been allowed to arise through men adopting the principle of only troubling themselves about things aesthetically. When the Theosophical Society was first formed it had as its basis principle the mutual love of all mankind. How this was breached: But I have said enough on that point; its easiness equals its fruitlessness. But this also arises from the desire whenever possible to push what has actual content into the realm of what has none. So there could be no genuine interest in the real course of things. Individual people however have found pleasure in the peculiar—we should say conventional—way of considering history.

Now let us take an example of this; let me take whatever example you like from the time of the Caesars; try to learn about this time from the text books, or any books written by the great historical authorities. I fancy you will gain very little knowledge in this way about a certain personality who in the reign of Nero played an important political part (so even under Nero you could have political aspirations!) This personality aroused quite special notice and gained considerable influence on Roman politics under Vespasian and Titus, so much so that it may be said that he was the soul of the Government under these two emperors. Then this personality went over to the other side in the reign of Domitian considering him as a disaster for the Roman Empire. He turned to the other side and a lawsuit was brought against him, a lawsuit that made a great deal of stir in Rome and was of much interest. During this case Domitian changed suddenly from the tyrant into one who did not know how to proceed in the lawsuit and was therefore unable to pass sentence on the man. Then again, as Nero succeeded Domitian, we see this personality actively connected with the Emperor, the Caesar. We watch him creating out of the whole world-conception of that day what was great in politics, and at the same time see how he once more sought to implant for the last time during the Roman Empire into the political events really vast concepts brought down from the cosmos. Strangely enough in no current history book do you find any accurate account of this personality, not even in Seutonius or Tacitus, only in Philostratus. And Philostratus describes him in such a way that one does not know whether he is giving a picture of any Roman or of a real man—he paints the life of Apollonius of Tyana. For it is Apollonius of Tyana of whom I have been speaking as having had so great an influence on politics from the time of Nero to that of Nerva, and especially under Vespasian and Titus; and Philostratus describes him. Bauer the theologian and historian of Tübingen was absolutely astounded that one should thus find nothing about such a personality as Apollonius who played a part of the utmost importance in what is historically represented. Naturally Bauer did not see into the real reason for this; for it is a question of our having in Apollonius a historical personality wielding indeed this great influence but drawing down his principles straight from the cosmos above. That was in the highest degree fatal for the Christianity then arising in Rome. And now I shall ask you to take notice that everything in history is there by grace of the Church. There is nothing in history except what the Church has allowed man to have. Not without justification has an old and by no means foolish man maintained that there was never a Plato nor a Sophocles, but that monks in the fourteenth and fifteenth centuries wrote their plays—for there is no proof, no strict proof of their existence. Even though the assertion is untenable, is indeed nonsense, nevertheless, as we have often emphasised, all that is conventional history is most uncertain. And we should be quite clear about it. We must indeed bring the present into connection with the past, for we are now coming to a great and pregnant question.

We have once more this time from the modern point of view, referred to threefold man, his connection with cosmic truths and the necessity for all this again to be disclosed. Now, my dear friends, in what has consisted the main activity of the Church, especially since the eighth Ecumenical Council in Constantinople in 869? What has been its chief activity? Its chief activity has been to wipe out, to blot out from man's consciousness, what in those ancient times even Christianity still understood as the connection of man with the cosmos, with the great spiritual world. Everything betraying this connection has been suppressed in real alarm. And only because not everything can be suppressed, because Karma is working against this suppression, have such works remained as those of Philostratus. Therefore you can understand when now you bring the present into connection with the past that certain churchman are made terribly uneasy by the growing tendency to foster the connection between what makes roan a cosmic being, this man himself, and his task.

It is important that we do not merely pursue half-asleep what should be the will of the Anthroposophical Movement. We must pursue it as indeed is necessary with our consciousness full of life and force.

With this I have indicated what is to be continued and enlarged upon tomorrow.

• 1. See Lecture Z 104. 12.VIII.1916 The Twelve Senses and the Seven Life-Processes.
• 2. See Lecture Z 243. A Fragment of the Jewish Haggada
• 3. See lecture of 18.VIII.1918; Occult Psychology.