The Rudolf Steiner Archive

Wherever we, as human beings, have striven for knowledge, whether as mystics or realists or in any way at all, the acquisition of self-knowledge has been demanded of us. As has been repeatedly emphasized on other occasions, however, this knowledge of the human soul is by no means as easy to achieve as many people believe—anthroposophists sometimes among them. The anthroposophist should be constantly aware of the hindrances he will encounter in his efforts. The acquisition of self-knowledge is absolutely essential, however, if we are to reach a worthy goal in world existence and if our actions are to be worthy of us as members of humanity.

Let us ask ourselves why must self-knowledge be so difficult for us. Man is truly a complicated being, and if we speak of his inner life, his life of soul, we should not begin by regarding it as something simple and elementary. We should rather have the patience and perseverance, the will, to penetrate always more deeply into this wonderful structure, this organization of the divine-spiritual powers of the world, which can appear as man.

Before we investigate the nature of this self-knowledge, two aspects of the life of the human soul may present themselves to us. Just as the magnet has north and south poles, just as light and darkness are present in the world as the principle poles of the light, so there are two poles in man's life of soul. Both these poles can appear when we observe a person placed in two contrasting situations in life. Suppose we are watching someone standing on the street who is entirely lost in the contemplation of some strikingly beautiful and impressive natural phenomenon. We see how still he is standing, moving neither hand nor foot, never turning his eyes away from the spectacle presented to him, and we are aware that he is engaged in making an inner picture of what he sees. We say that he is absorbed in contemplation of what surrounds him. That is one situation; here is another. A man is walking along the street and feels that someone has insulted him, injured him. Without much thinking, he is roused to anger and gives vent to it by striking the person who insulted him. We are there witnessing a manifestation of forces springing from anger, a manifestation of impulses of will, and we can easily imagine that if the action had been preceded by thought no blow need have been struck. We have now pictured two extremely different deeds. In the one there is only the forming of a mental picture, a process from which all conscious will is absent; in the other there is no thought, no forming of a mental picture, and immediate expression is given to an impulse of will. These two things present us with the two extreme poles of the human soul. One pole is surrender to contemplation, to forming mental pictures, to thought, in which the will has no part; the second pole is the impelling force of will without thought. We have arrived at these facts simply by exoteric observation of outer life.

We can go into these things more deeply, and we come then into those spheres in which we can find our bearings only by summoning the findings of esoteric research to our aid. Here another polarity confronts us—that of sleeping and waking. We know the esoteric significance of the relationship between sleeping and waking. From the elementary concepts of anthroposophy we know that in waking life the four members of a man's being—physical body, etheric body, astral body, and I—are organically and actively interwoven but that in sleep the physical and etheric bodies remain in bed while the astral body and I are poured out into the whole great world bordering directly on our physical existence. We could also approach these facts from a different point of view. We might ask what there is to be said about contemplation of the world, forming mental pictures, thinking, and the will and its impulses during waking life on the one hand and during sleep on the other.

You see that if one penetrates more deeply into this question it becomes evident that in his present physical existence man is, in a certain sense, essentially always asleep. He sleeps differently during the night, however, from the way he sleeps during the day. You can be convinced of this in a purely outer way, because you know that one can wake in the esoteric sense during the day, that is to say, one can become clairvoyant and see into the spiritual world. The ordinary physical body is asleep to this observation, and one can rightly say that it is an awakening when man learns to use his spiritual senses. In the night, of course, we are asleep in the normal way. One can therefore say that ordinary sleep is sleep in relation to the outer physical world; daytime consciousness at the present time is sleep in relation to the spiritual world.

These facts can be considered in yet another light. On deeper scrutiny one realizes that in the ordinary waking condition of physical life, man has, as a rule, little power or control over his will. The will quite detaches itself from daily life. Observe attentively what we call the human will, and you will see how little man has in his control during daily life regarding the will impulse. Only consider how little of all you do from morning to evening is really the outcome of your own thinking and forming of mental pictures, of your personal, individual decisions. When someone knocks at the door and you say “Come in!” that cannot be called a true decision of your own thinking and willing. If you are hungry and seat yourself for a meal, that cannot be called a decision made by the will, because it is occasioned by your condition, by the needs of your organism. Try to picture your daily life, and you will see how little the will is directly influenced from the human center. Why is this the case? Esoteric teachings show us that regarding his will man actually sleeps by day; that is, he does not really live within his will impulses at all. We can evolve better and better concepts and mental pictures, or we can become more highly moral, more refined individuals, but we can do nothing regarding the will. If we cultivate better thoughts we can work indirectly upon the will, but we can do nothing directly to the will that concerns life. This is because in our daily life our will is influenced only in an indirect way, namely, through sleep. When you are asleep you do not think; you do not form mental pictures. The will, however, awakes, permeates our organism from outside, and invigorates it. We feel strengthened in the morning because what has penetrated into our organism is of the nature of will. That we do not perceive this activity of the will, that we know nothing about it, becomes comprehensible if we consider that all conceptual activity sleeps when we sleep. To begin with, therefore, we will offer this suggestion for further contemplation, further meditation. You will see that the more progress you make in self-knowledge, the more you will find confirmation of the truth of the words that man sleeps in his will when he is awake and sleeps in his conceptual life when he is asleep. The life of will sleeps by day; the life of thought sleeps by night.

If man is unaware that the will does not sleep during the night, this is because he only understands how to be awake in his life of thought. The will does not sleep during the night, but it works then in a fiery element, works upon his body in order to restore what has been used up by day.

There are thus two poles in human beings, the life of observation and forming mental pictures and the impulses of will, and the human being is related in entirely opposite ways to these two poles. These are only the two poles, however. The whole life of soul lies in various nuances between these two poles, and we shall come nearer to understanding this soul life by bringing the microcosmic life of soul into relation to what we know as the higher worlds.

From what has been said we have seen that the life of forming mental pictures is one of the poles of one's soul life. This life of forming mental pictures is something that seems unreal to externally, materialistically minded people. We often hear the thought expressed, “Oh, mental pictures and thoughts are only mental pictures and thoughts!” This is intended to imply that if one takes a piece of bread or meat into one's hands, this is a reality, but a thought is only a thought. By this is meant that one cannot eat a thought, and thus a thought is not real but “only” a thought. But why? Basically, because what man calls his thoughts are related to what thoughts really are as a shadow-image of an object is to the thing itself. The shadow-image of a flower points you to the flower itself, to the reality. So it is with thoughts. Human thinking is the shadow-image of mental pictures and beings belonging to a higher world, the world called the astral plane. You represent thinking rightly to yourself when you picture the human head thus (this is not absolutely correct but simply sketched schematically). In this head are thoughts, which I shall represent with these dashes. These thoughts that are in the head, however, must be pictured as living beings on the astral plane. Beings of the most varied kinds are at work there in the form of teeming mental pictures and deeds that cast their shadow-images into human beings, and these processes are reflected in the human head as thinking. Continuous streams move from your head into the astral plane, and these are the shadows that establish the life of thought within your head.

As well as what we can call the life of thought, there is yet another life within the human soul. In ordinary life one distinguishes (this is not entirely correct, but I say it so that one can receive a concept from ordinary life) between a life of thought and a life of feeling. Feelings fall into two categories: those of pleasure and sympathy and those of displeasure and antipathy. The former are aroused by good, benevolent deeds; antipathy is aroused by evil, malevolent deeds. Here there is something more than and different from the mere forming of mental pictures. We form mental pictures of things regardless of any other factor. Our soul, however, experiences sympathy or antipathy only regarding what is beautiful and good or what is ugly and evil. Just as everything that takes place in the human being as thoughts points to the astral plane, so everything connected with sympathy or antipathy points to the realm we call Lower Devachan. Just as I could draw lines earlier between mental pictures and the astral world, so now in relation to feeling I can point upward to Devachan or the heavenly world. Processes in the heavenly world, or Devachan, are projected, mainly into our breast, as feelings of sympathy or antipathy for what is beautiful or ugly, for what is good or evil. In what we can call our experience of the moral-aesthetic world, we bear within our souls shades of the heavenly world or Lower Devachan.

There is still a third province in the life of the human soul that we must strictly distinguish from the mere preference for good deeds. There is a difference between standing by and taking pleasure in witnessing some kindly deed and setting the will in action and actually performing some such deed oneself. I will call pleasure in good and beautiful deeds or displeasure in evil and ugly deeds the aesthetic element, as opposed to the moral element that impels a person to do good. The moral element is at a higher level than the purely aesthetic; mere pleasure or displeasure is at a lower level than the will to do something good or evil. In so far as our soul feels constrained to give expression to moral impulses, these impulses are the shadow-images of Higher Devachan, of the higher heavenly world.

We can easily picture these three separate stages of activity of the human soul—the purely intellectual (thoughts, mental pictures, observation), the aesthetic (pleasure or displeasure), and the moral (revealed in impulses to do good or evil deeds)—as microcosmic images within human experience of the three realms which, in the macrocosm, the great world, lie one above the other. The astral world is shadowed in the world of thought, the intellectual world; the Devachanic world is shadowed in the aesthetic sphere of pleasure and displeasure; and the Higher Devachanic world is shadowed as morality.

If we connect this with what was said previously concerning the two poles of the human soul, we must experience the pole of intellect as that which dominates the waking life, the life in which man is intellectually awake. During the day man is awake regarding his intellect; during sleep he is awake regarding his will. Because at night he is asleep regarding his intellect, he becomes unconscious of what he is undertaking with his will. What we call moral principles and impulses are working indirectly into the will. In fact, man needs the life of sleep in order that the moral impulses he absorbs through the life of thought can come into effective activity. In his ordinary life today, man is capable of accomplishing what is right only on the plane of intellect; he is less able to accomplish anything on the moral plane, for there he is dependent upon help coming from the macrocosm.

What is already within us can bring about the further development of intellectuality, but the gods must come to our aid if we are to acquire greater moral strength. We sink into sleep in order that we may plunge into the divine will where the intellect does not intervene and where divine forces transform into the power of will the moral principles we receive, where they instill into our will what we could otherwise receive only into our thoughts.

Between these two poles, that of the will that wakes by night and that of the intellect that is awake by day, lies the sphere of aesthetic appreciation that is continuously present in man. During the day man is not fully awake; only the most prosaic, pedantic individuals are always fully awake in waking life. Human beings basically must actually dream by day, they must always be able to dream a little when awake; they must be able to give themselves up to art, poetry, or some other activity that is not concerned wholly with crass reality. Those who can give themselves up in this way form a bond that can enliven and invigorate the whole of existence. To give oneself up to such thoughts is to a certain extent like a dream penetrating into waking life. You know well that dreams enter into the life of sleep; these are real dreams, dreams that permeate the other consciousness in sleep. This is also something that human beings need by day if they do not wish to lead an arid, empty, unhealthy waking life. Dreams come during sleep at night in any case, and no proof of this is required. Midway between the two poles of night dreaming and day dreaming lies the condition that can live in fantasy.

So here again there is a threefold life of soul. The intellectual element in which we are really awake brings us shadow-images of the astral plane when by day we give ourselves up to a thought, wherein originate the most fruitful ideas for daily life and great inventions. Then during sleep, when we dream, these dreams play into our life of sleep, and images from Lower Devachan are shadowed into us. When we work during sleep, impressing morality into our will—we cannot perceive this directly, but certainly we can perceive its effects—when we are able to imbue our thinking during the night with the influence of divine-spiritual powers, then the impulses we perceive are shadowings from Higher Devachan, the higher heavenly world. These are the moral impulses and feelings that live within us and lead us to say that human life fundamentally is justified only when we place our thoughts at the service of the good and the beautiful, when we allow the very heart's blood of divine-spiritual life to stream through our intellectual activities, permeating them with moral impulses.

What we present here as the life of the human soul, first from outer, exoteric observation and then from observation of a more mystical character, is revealed by deeper esoteric research. The processes that have been described in their more outer aspect can also be perceived in man through clairvoyance. When a man stands in front of us today in his waking state and we observe him with the clairvoyant eye, certain rays of light are seen streaming continually from the heart toward the head. If we wish to sketch this schematically, we must draw the region of the heart here and show the continuous streamings from there to the brain, flowing in the head around the organ known in anatomy as the pineal gland.

These rays of light stream from the heart to the head and flow around the pineal gland. These streamings arise because human blood, which is a physical substance, is continually dissolving itself into etheric substance. In the region of the heart there is a continual transformation of the blood into this delicate etheric substance that streams upward toward the head and flows glimmeringly around the pineal gland. This process, the etherization of the blood, can be shown in the human being throughout his waking life. It is different now, however, in the sleeping human being. When a human being sleeps, the occult observer is able to see a continual streaming from outside into the brain and also in the reverse direction, from the brain to the heart.

These streams, however, which in sleeping man come from outside, from cosmic space, from the macrocosm, and flow into the inner constitution of the physical and etheric bodies lying in the bed, reveal something remarkable when they are investigated. These rays vary greatly in different individuals. Sleeping human beings differ greatly from one another, and if those who are a little vain only knew how badly they betray themselves to esoteric observation when they go to sleep during public gatherings, they would try their best not to let this happen!

Moral qualities are revealed distinctly in the particular coloring of the streams that flow into human beings during sleep; in a person of lower moral principles the streams are quite different from what is observable in a person of higher principles. Endeavors to disguise one's nature by day are useless. In the face of the higher cosmic powers, no disguise is possible. In the case of a man who has only a slight inclination toward moral principles the rays streaming into him are a brownish red in color—various shades tending toward brownish red. In a man of high moral ideals the rays are lilac-violet. At the moment of waking or of going to sleep, a kind of struggle takes place in the region of the pineal gland between what streams down from above and what streams upward from below. When a man is awake, the intellectual element streams upward from below in the form of currents of light, and what is of moral-aesthetic nature streams downward from above. At the moment of waking or of going to sleep, these two currents meet, and in the man of low morality a violent struggle between the two streams takes place in the region of the pineal gland. In the man of high morality and an outstreaming intellectuality, a peaceful expansion of glimmering light appears in the region of the pineal gland. This gland is almost surrounded by a small sea of light in the moment between waking and sleeping. Moral nobility is revealed when a calm glow surrounds the pineal gland at these moments. In this way a man's moral character is reflected in him, and this calm glow of light often extends as far as the region of the heart. Two streams can therefore be perceived in man—one from the macrocosm, the other from the microcosm.

To estimate the full significance of how these two streams meet in man, we must first consider what was said previously in a more external way about the life of the soul and how this life reveals the threefold polarity of the intellectual, the aesthetic, and the moral elements that stream downward from above, from the brain toward the heart; we must also grasp the full significance of what was said about turning our attention to the corresponding phenomenon in the macrocosm. This corresponding phenomenon can be described today as the result of the most scrupulously careful esoteric research of recent years, undertaken by individuals among the genuine Rosicrucians. (see Note 7) These investigations have shown that something corresponding to what has been described in connection with the microcosm also takes place in the macrocosm. You will understand this more fully as time goes on.

Just as in the region of the human heart the blood is continually being transformed into etheric substance, so a similar process takes place in the macrocosm. We understand this when we turn our eyes to the Mystery of Golgotha, to the moment when the blood flowed from the wounds of Jesus Christ. This blood must not be regarded simply as chemical substance, but by reason of all that has been described as the nature of Jesus of Nazareth, it must be recognized as something altogether unique. When it flowed from His wounds and into the earth, a substance was imparted to our earth which, in uniting with it, constituted an event of the greatest possible significance for all future ages of the earth, and it could take place only once. What happened with this blood in the ages that followed? Nothing different from what otherwise takes place in the heart of man. In the course of earthly evolution, this blood passed through a process of “etherization.” Just as our blood streams upward from the heart as ether, so, since the Mystery of Golgotha, the etherized blood of Christ Jesus has lived in the ether of the earth. The etheric body of the earth is permeated by what the blood that flowed on Golgotha became. This is important. If what has thus come to pass through Christ Jesus had not taken place, man's condition on the earth could only have been as previously described. Since the Mystery of Golgotha, however, there has existed the continuous possibility for the activity of the etheric blood of Christ to flow together with the streamings from below upward, from heart to head.

Because the etherized blood of Jesus of Nazareth is present in the etheric body of the earth, it accompanies the etherized human blood streaming upward from the heart to the brain, so that not only do these streams that I described earlier meet in man, but the human bloodstream unites with the bloodstream of Christ Jesus. A union of these two streams can come about, however, only if man is able to unfold true understanding of what is contained in the Christ impulse. Otherwise, there can be no union; the two streams then mutually repel each other, thrust each other away. In every age of earthly evolution, we must acquire understanding in the form suitable for that epoch. At the time when Christ Jesus lived on earth, preceding events could be rightly understood by those who came to His forerunner, John, and were baptised by him according to the rite described in the Gospels. They experienced baptism in order that their sin, that is to say, the karma of their previous lives, karma, that had come to an end, might be changed, and in order that they might realize that the most powerful impulse in earthly evolution was about to descend into a physical body. The evolution of humanity progresses, however, and in our present age it is important that man should learn to understand that the knowledge contained in spiritual science must be received and gradually be able so to fire the streams flowing from heart to brain that anthroposophy can be understood. If this comes to pass, individuals will be able to comprehend the event that has its beginning in the twentieth century: the appearance of the etheric Christ in contradistinction to the physical Christ of Palestine.

We have now reached the moment in time when the etheric Christ enters into the life of the earth and will become visible, at first to a small number of people, through a natural clairvoyance. Then in the course of the next 3,000 years, He will become visible to greater and greater numbers of people. This will inevitably come to pass; it is an event of nature. That it will come to pass is as true as were the achievements of electricity in the nineteenth century. A certain number of individuals will see the etheric Christ and will themselves experience the event that took place at Damascus. This will depend, however, upon such human beings learning to observe the moment when Christ draws near to them. In only a few decades from now it will happen, particularly to those who are young in years—already preparation is being made for this—that some person here or there has certain experiences. If only he has truly sharpened his vision through engaging himself with anthroposophy, he may become aware that suddenly someone has come near to help him, to make him alert to this or that. The truth is that Christ has come to him, although he believes that what he sees is a physical man. He will come to realize, however, that this is a super-sensible being, because it immediately vanishes. Many a human being will have this experience when sitting silently in his room, heavy-hearted and oppressed, not knowing which way to turn. The door will open, and the etheric Christ will appear and speak words of consolation to him. The Christ will become a living comforter to men. However strange it may as yet seem, it is true nevertheless that many a time when people, even in considerable numbers, are sitting together not knowing what to do and waiting, they will see the etheric Christ. He Himself will be there, will confer with them, will cast His word into such gatherings. We are now approaching these times, and the positive, constructive element now described will take hold of the evolution of humanity.

No word shall be said here against the great advances made by culture in our day; these achievements are essential for the welfare and the freedom of human beings. Whatever can be gained in the way of outer progress, however, in mastering the forces of nature, is something small and insignificant compared with the blessing bestowed upon the person who experiences the awakening in his soul through Christ, Who will now take hold of human culture and its concerns. What thereby awakens in human beings will be unifying, positive forces. Christ brings constructive forces into human civilization.

If we were to look into early post-Atlantean times, we would find that human beings built their dwelling places by methods quite different from those used today. In those days they made use of all kinds of growing things. Even when building palaces, they summoned nature to their aid by having plants and branches of trees interlace with one another, and so on. Today, human beings must build with broken fragments. We make all culture of the outer world with the products of fragmentation. In the course of the coming years you will understand even better how much in our culture is the product of destruction.

Light is destroying itself within our post-Atlantean earthly processes. Until the time of Atlantis the earthly process was a progressive process, but since then it has been a process of decay. What is light? Light decays, and the decaying light is electricity. What we know as electricity is light that is destroying itself within matter. The chemical force that undergoes a transformation within earthly evolution is magnetism. Yet a third force will become active, and if electricity seems to work wonders today, this third force will affect civilization in a still more miraculous way. The more of this force we employ, the faster the earth will tend to become a corpse and its spiritual part prepare for the Jupiter embodiment. Forces have to be applied to destroy the earth in order that man can become free of the earth and that the earth's body can fall away. As long as the earth was involved in a progressive process, this was not done, since only the decaying earth can use the great achievements of electricity. Strange as this sounds, it must gradually become known. We must understand the process of evolution to evaluate our culture in the right way. We shall learn thereby that it is necessary for the earth to be destroyed; otherwise, the spirit will not become free. We shall also learn to value what is positive, namely, the penetration of spiritual forces into our existence on earth.

We thus realize what a tremendous advance was signified by the fact that Christ necessarily lived for three years on the earth in a specially prepared human body in order that He might be visible to physical eyes. Through what came to pass during those three years, human beings have become ripe to behold the Christ Who will move among them in an etheric body, Who will enter into earthly life as truly and effectively as did the physical Christ in Palestine. If human beings observe such happenings with undimmed senses they will know that there is an etheric body that will move about within the physical world, but they will know that this is the only etheric body able to work in the physical world as a human physical body works. It will differ from a physical body in this respect only, that it can be in two, three, even in a hundred, a thousand places at the same time. This is possible only for an etheric, not for a physical form. What will be accomplished in humanity through this further advance is that the two poles I have mentioned, the intellectual and the moral, will more and more become one; they will merge into unity. This will come about because in the course of the next millennia human beings will learn increasingly to observe the etheric Christ in the world; more and more they will be permeated in waking life, too, by the direct working of the good from the spiritual world. Whereas now the will sleeps by day, and man is only able to influence it indirectly through thought, in the course of the next millennia, through what from our time onward is working in us under the aegis of Christ, it will come about that the deeds of human beings in waking condition, too, can be directly productive of good.

The dream of Socrates, that virtue be able to be taught, will come true; more and more it will be possible on earth not only for our intellect to be stimulated and energized by this teaching but, through this teaching, for moral impulses to be spread abroad. Schopenhauer said, “To preach morality is easy; to establish it is most difficult.” Why is this? Because no morality has yet been spread by preaching. It is quite possible to recognize moral principles and yet not abide by them. For most people the Pauline saying holds good, that the spirit is willing but the flesh is weak. This will change, through the moral fire streaming from the figure of Christ. Through this, the need for moral impulses on earth will be increasingly clear to man. Man will transform the earth in so far as he feels with ever-increasing strength that morality is an essential part of the earth. In the future, to be immoral will be possible only for people who receive immoral help, who are goaded in this direction, who are possessed by evil demons, by Ahrimanic, Asuric powers, and who strive for this possession.

This is the future condition of the earth: there will be a sufficient number of people who increasingly teach morality and at the same time offer a moral foundation, but there will also be those who by their own free decision surrender themselves to the evil powers and thus enable an excess of evil to be pitted against a good humanity. Nobody will be forced to do this; it will lie in the free will of each individual.

Then will come the time when the earth passes into conditions which, as in so much else, are only described in the great definitions of Oriental occultism, Oriental mysticism. The moral atmosphere will by then have gathered considerable strength. For many thousands of years Oriental mysticism has spoken of this moment in time, and since the coming of Gautama Buddha it has spoken especially strongly about that future condition when the earth will be bathed in a “moral-ether-atmosphere.” Ever since the time of the ancient Rishis it was the great hope of Oriental mysticism that this moral impulse would come to the earth from Vishva-Karman or, as Zarathustra proclaimed, from Ahura Mazdao. Oriental mysticism thus foresaw that this moral impulse, this moral atmosphere, would come to the earth from the being we call the Christ. It was upon Him, upon Christ, that the hopes of Oriental mysticism were set.

Oriental mystics were able to picture the consequences of that event but not the actual form it would take. They could picture that within a period of 5,000 years after the great Buddha achieved Enlightenment, pure Akashic forms, bathed in fire, lit by the sun, would appear in the wake of one Who could not be recognized through Oriental mysticism. A wonderful picture in very truth: that something would come to make it possible for the Sons of Fire and of Light to move about the moral atmosphere of the earth, not in physically embodied form but as pure Akashic forms within the earth's moral atmosphere. Five thousand years after Gautama Buddha's Enlightenment, so it was said, the teacher will also be there to make known to human beings what these wonderful forms are, these pure forms of Fire and Light. This teacher—the Maitreya Buddha—will appear 3,000 years after our time and will be able to teach people about the Christ impulse.

Oriental mysticism thus unites with the Christian knowledge of the West to form a beautiful unity. It will also be disclosed that he who will appear 3,000 years after our time as the Maitreya Buddha will have incarnated again and again on the earth as a Bodhisattva, as the successor of Gautama Buddha. One of his incarnations was that of Jeshu ben Pandira, who lived a hundred years before the beginning of our era. The being who incarnated in Jeshu ben Pandira is the same one who will one day become the Maitreya Buddha and who from century to century returns ever and again in a body of flesh, not yet as Buddha himself but as Bodhisattva. Even in our age there proceeds from him who later will be the Maitreya Buddha the most significant teachings concerning the Christ being and the Sons of Fire—the Agnishvattas—of Indian mysticism.

Those things by which man can recognize the being who is to become the Maitreya Buddha are common to all genuine Eastern mysticism and to Christian wisdom. The Maitreya Buddha who, in contrast to the Sons of Fire, will appear in a physical body as Bodhisattva, can be recognized by the fact that at first in his youth his development gives no intimation of the nature of the individuality within him. Only those possessed of understanding will recognize the presence of a Bodhisattva in such a human being, manifesting between the ages of thirty and thirty-three and not before. Something akin to an exchange of personality then takes place. The Maitreya Buddha will reveal his identity to humanity in the thirty-third year of his life. As Christ Jesus began his lifework in His thirtieth year, so do the Bodhisattvas, who will continue to proclaim the Christ impulses, reveal themselves in the thirty-third year of their lives. The Maitreya Buddha himself, as transformed Bodhisattva, speaking in powerful words of which no adequate idea can be given at the present time, will proclaim the great secrets of existence. He will speak in a language that must first be created, because no human being today could find the words with which the Maitreya Buddha will address humanity. The reason human beings cannot yet be addressed in this way is that the physical instrument for this form of speech does not yet exist. The teaching of the Enlightened One will not stream into human beings as teachings only but will pour moral impulses into their souls. Such words cannot yet be uttered by a physical larynx; in our time they can be present only in the spiritual worlds.

Anthroposophy is the preparation for everything that will come in the future. Those who take the process of man’s evolution seriously resolve not to allow the soul's development to come to a standstill but to ensure that its development will eventually enable the spiritual part of the earth to become free, leaving the grosser part to fall away like a corpse—for human beings could frustrate the whole process. Those who desire evolution to succeed must acquire understanding of the spiritual life through what we today call anthroposophy. The cultivation of anthroposophy thus becomes a duty; knowledge becomes something that we actually experience, something toward which we have responsibility. When we are inwardly aware of this responsibility and have this resolve, when we experience the mysteries of the world so as to arouse in us the wish to become anthroposophists, then our experience is right. Anthroposophy must not, however, be something that merely satisfies our curiosity; it must rather be something without which we cannot live. Only when this is the case do we experience in the right sense; only then do we live as living building stones in that great construction that must be carried out in human souls and that can embrace all humanity.

Anthroposophy is thus a revelation of true world phenomena that will confront people of the future and will confront our own souls, whether still in a physical body or in the life between death and a new birth. The coming upheaval will concern us regardless of whether we are still living in the physical body or whether we have laid it aside. People must acquire understanding of the earth in the physical body if it is to take effect between death and a new birth. To those who acquire some understanding of Christ now in the physical body, it will make no difference, when the moment comes to behold Christ, whether or not they have already passed through the portal of death. But if those who now reject understanding of the Christ have already passed through the portal of death when this moment arrives, they must wait until their next incarnation, because such understanding cannot be acquired between death and a new birth. Once the foundation has been acquired, however, it endures, and then Christ becomes visible also during the period between death and the new birth. Anthroposophy is thus not only something we learn for our physical life but also has value when we have laid aside the physical body at death.

This is what I wished to impart to you today as an understanding of humanity and a handle in answering many questions. Self-knowledge is difficult because man is such a complex being. The reason for this complexity is that he is connected with all the higher worlds and beings. We have within us shadow-images of the great world, and all the members of our constitution—the physical, etheric, and astral bodies and the I—are worlds for divine beings. Our physical, etheric, and astral bodies and I form one world; the other is the higher world, the world of heaven. For the divine-spiritual beings, the higher worlds are the bodily members in high, divine-spiritual worlds.

Man is so complex because he is truly a mirror-image of the spiritual world. Realization of this should make him conscious of his intrinsic worth. From this knowledge, however, that although we are pictures of the spiritual world we nevertheless fall far short of what we ought to be—from this knowledge we also acquire, in addition to consciousness of our worth as human beings, the right attitude of modesty and humility toward the macrocosm and its gods.

Rudolf Steiner's Answers to Questions at the End of the Lecture

Question: How are the words used by St. Paul, “to speak in tongues” (I Cor. 12:10), to be understood?

Answer: In exceptional human beings it can happen that not only is there present the phenomenon of speaking in the waking state but something otherwise present only in sleep-consciousness flows into this speaking. This is the phenomenon about which St. Paul spoke. Goethe spoke about it in the same sense; he has written two most interesting treatises about this phenomenon.

Question: How will one understand Christ's words of consolation?

Answer: Human beings will feel these words of consolation as though they arise in their own hearts. They can also be received through physical hearing.

Question: What is the relationship of chemical forces and substances to the spiritual world?

Answer: There are in the world a number of substances that can combine with or separate from each other. What we call chemical action is projected into the physical world from the world of Devachan—the realm of the harmony of the spheres. In the union of two substances according to their atomic weights, we have a shadowing of two tones of the harmony of the spheres. The chemical affinity between two substances in the physical world is like a shadowing from the world of the harmony of the spheres. The numerical ratios in chemistry are really an expression of the numerical ratios of the harmony of the spheres, which has become dumb and silent owing to the densification of matter. If one were able actually to bring material substance into etheric dilution and to perceive the atomic numbers as the inner formative principle, one would hear the harmony of the spheres.

We have the physical world, the astral world, the Lower Devachan, and the Higher Devachan. If one thrusts the body down lower even than the physical world, one comes into the sub-physical world, the lower astral world, the lower or evil Lower Devachan, and the lower or evil Higher Devachan. The evil astral world is the province of Ahriman and the evil Higher Devachan the province of the Asuras. If one drives chemical action down beneath the physical plane, into the evil Devachanic world, magnetism arises. If one thrusts light down into the sub-material—that is to say, a stage deeper than the material world-electricity arises. If what lives in the harmony of the spheres is thrust down farther still, into the province of the Asuras, an even more terrible force, which it will not be possible to keep hidden very much longer, is generated. One can only hope that when this force comes—a force we must conceive as being far, far stronger than the most violent electrical discharge—one can only hope that before some discoverer gives this force into the hands of humanity, human beings will no longer have anything immoral left in them.

Question: What is electricity?

Answer: Electricity is light in the sub-material state. Light is there compressed to the utmost degree. An inward quality, too, must be ascribed to light; light is itself at every point. Warmth can extend itself in the three dimensions of space. In light we must speak of a fourth dimension; it can extend itself in a fourfold way; it has the quality of inwardness as a fourth dimension.

Question: What happens to the earth's corpse?

Answer: As the residue of the ancient Moon evolution we have our present moon that circles the earth. Similarly, there will be a residue of the earth that will circle Jupiter. Then these residues will gradually dissolve into the universal ether. On Venus there will no longer be any residue. Venus will manifest, to begin with, as pure warmth, then it will become light, and then it will pass over into the spiritual world. The residue left behind by the earth will be like a corpse. This is a path along which man must not accompany the earth, however, because he would thereby be exposed to dreadful torments. There are, however, many beings who will accompany this corpse, since they themselves will by that means develop to a higher stage.

 Reflected as sub-physical world: Astral World ............. the province of Lucifer Lower Devachan ........... the province of Ahriman Higher Devachan .......... the province of the Asuras 

After the introductory remarks last Thursday, I would like to begin by giving you a sketch of world development according to theosophical knowledge. I ask you to bear in mind that as there are only a few hours available, I can only give a sketch in which much can only be briefly indicated. There may be an opportunity later to elucidate further.

Before we pursue the history of the development of the universe and, above all, the formation of our planet Earth, we must make our own certain concepts that westerners no longer possess because they have occupied themselves for so long with only physical phenomena. In every book that deals with cosmology, we are told that we only need to look into space to see thousands and thousands of worlds unveil themselves before our eyes, worlds that are similar to our solar system, and that our Earth, the planet on which life has existed for millions of years, is like a particle of dust within these many worlds; and that man is merely a tiny being on this particle of dust. Natural science has considered this to be the case ever since the advent of the Copernican theory. Science tells us how erroneous it was that man in ancient times saw the Earth as the center of the universe and believed that cosmic evolution was only a preparation for human existence. Science has drummed into us how small the human being is compared to the universe, that is was arrogant of man to believe that the world is fashioned the way it is because of him. Schiller wrote the following beautiful words against this way of thinking:

To the Astronomers

Don't blab so much to me about dust clouds and suns!

Is nature so grand only because it lets you count?

Your subject is surely the most sublime in space;

But, friends, the sublime lives not in space.

And Goethe, about whom you know from other lectures that he possessed occult knowledge, expressed his thoughts about this point as follows:

“For what purpose would the world exist with its solar systems and stars if it didn't direct itself to the human being, so he could edify and be edified by it?”

So you see, people like these with their true spiritual world conception could not be satisfied with the idea of the insignificance of man and the dust particle nature of the universe.

Let us now consider the human being in relation to the history of evolution from the theosophical point of view. I must, however, anticipate this with some thoughts. Let's look for a moment at contemporary humanity's standpoint concerning cosmology. Everything that man can grasp with his senses—be they the rough senses of daily life or the more exact ones that natural science offers us by means of its microscopes and analytical methods—is ultimately merely the exterior, physical human being. Those of you who have heard theosophical lectures more often know that this exterior human being is only the wrapping, the outer manifestation of the inner man. What is the inner man actually? When you study the physical man anatomically, you find that he is composed of various systems: the skeletal and muscle system, the nervous system that has developed into the brain, and so forth. You also know that the brain is the organ of thinking. As Theosophists you also know that it isn't the brain that thinks, but that the brain is only an instrument, that the brain only serves the true being of man as a thinking instrument. This being who thinks in man cannot be discerned with physical sense instruments; not even someone who has opened his astral [soul—tr.] senses can see it. A highly developed clairvoyance is required in order to perceive what it is that thinks in a human being. In a theosophical sense we call that which thinks in man the true Self. This inner nucleus of being, this true Self, is spiritual in nature. It isn't something that extends in space, nor does it flow in time. It is timeless and spaceless, it exists beyond space and time, it is eternal. You have heard a description of this Self in my lectures about the Devachan [spiritual world-tr.], and you will find an exact description in my forthcoming book, Theosophy.

In order for the human being to live and think in the present stage of evolution, the spiritual Self needs a physical brain. We could perceive with this spiritual Self in the astral world and in the Devachan, or mental world, without a physical brain, but in the outer, physical world we can only perceive with the physical brain. If we wish to understand contemporary man correctly, we must say: The contemporary human being is a spiritual Self embodied in a physical brain. This physical brain had to first originate, it had to develop; it isn't eternal as is the spiritual Self. We can follow the spiritual Self back into infinitely remote times, and forward into the infinite future. From a certain point in time this spiritual Self clothed itself in a brain, created it, formed this brain to correspond to its own being. Such an organ cannot be formed just like that, however. It would be impossible for someone to simply create a viable brain through some process or other. It would be an artificial thing, but not a viable brain that could serve as an instrument for a spirit. In order for a brain to arise, other organs had to develop first. A brain can only develop in a physical body, such as the human one. Therefore it was necessary that the evolution of the rest of the physical body precede the brain instrument. When we look back on the preceding evolutionary stages we see how slow and gradual this process was. That the human being with his spiritual Self received such an organ with which he can come to understand the world, that is the goal and meaning of our present earthly development. Everything that has happened since millions of years had as its goal that evolution reach the point in which a brain can serve a spiritual Self.

Let us go back for a moment to the beginning of the earth's evolution. He whose spiritual vision has been sufficiently trained will have the following perception: At the beginning of our planetary evolution, our spiritual Self had reached a certain stage in its evolution. Every one of us was at a certain stage of evolution when the Earth was in its germinal stage. You can think back to the time when the earth's evolution began, and to all the spiritual Selfs that are incarnated today on Earth. You were all there, not as you are now, but at a completely different stage of evolution. During the Earth's evolution we have a distinct task; the human being must became something through this earthly evolution. Allow me to indicate in a descriptive way what the spiritual Self was when it entered into earthly evolution. Our spiritual Self had a completely different consciousness when it stood before the gates of our earthly existence than it does now. We can comprehend this if we imagine that we were dull dreamers who were not able to turn the images that flew by us into concepts, but could only see them as a panorama. Every individual spiritual Self had such a dream consciousness, and it had to pass through earthly evolution and must pass through future evolution in order to develop a bright, clear, conceptual picture-consciousness. The dream-like consciousness in which the spiritual Self was immersed at the start of earthly evolution is comparable to that of the animal's, but the consciousness level is not the same. The task our spiritual Self is to perform during the course of this planetary period is that consciousness brightens more and more—and when we complete this earthly evolution in the distant future, we will have brought this bright, clear consciousness to its zenith.

The beings who entered into earthly evolution at that time we call Pitris, which mean “Fathers”. We were those Pitris then; that was our nature during that earlier phase of evolution. Before we entered into earthly evolution, we passed through preliminary stages, and we worked ourselves up to the dream-like Pitri stage. That is where we stood when earthly evolution began. The Pitris had to gradually develop all the organs they needed in order to become acquainted with and understand their physical environment by means of a physical brain within the physical corporality we know today. The last thing man had to accomplish was to become a physical thinking being in order for his Self to be able to think within the physical world.

Now I come to the second preliminary thought. When you examine the human brain scientifically from all sides with the senses only, you will find that it is composed of the same matter and is ruled by the same energy as that of all other earthly physical systems. If you take a crystal, a piece of limestone or rock-salt, a plant, an animal, and you examine them chemically, you find that all physical nature, insofar as it is seen with the eye and touched by the hand, consists of the same chemical and physical energies—those that are active in the mineral, vegetable and animal kingdoms. Therefore, in order for the human being to reach his present stage of evolution, he had to clothe his spiritual Self with a physical body. That took a long time and the process is not yet complete. In the future the human being will develop further in this mineral wrapping. There are germinal organs in our bodies that are still to develop, new senses that are now only present in outline. So you see, the human being—his spiritual Self—needed a long time to clothe himself in the physical body which he now has.

Let us go back to the time when the human spiritual Self began the work of forging this mineral body, that can walk and stand, that possesses growth and reproductive faculties, a nervous system and the kind of brain a human needs. Go back to when all that was in a germinal stage, and then go forward to a time when the human being will have reached his highest point of evolution, when in the center of his head an organ will have developed through which he will have other perceptions than those we know today. In the segment of time between these two points flows the mineral evolution of man. In Theosophy we call such a time segment a “Round”. The Round I have just described to you—this evolutionary segment—we call the “Mineral Round”.

Before the human being could form this body in order to create the brain, however, he first had to prepare other parts of his being. The spiritual Self, this purely spiritual entity, could not have managed such a mineral body. Consider the spiritual Self as a point. And think of the point as being inside a mechanism such as our body; this point would never have been able to think by means of a physical brain.

So we have two things: we know that our spiritual Self had a dream-like consciousness in the beginning, but could never have managed the physical body. It had to create an intermediary in order to move its body. How do I move my hand? I first have the thought: I want to move my hand. If I only had the thought it would live in me, but it could never raise up a physical hand, just as a mere thought could never lift up a bottle, for example. If you want to move the bottle, energy must be added to the thought, which is the intermediary between the thought and my physical body. And we call this energy an astral [soul] energy. This is an energy present in the astral world. I would not be able to move my arm if there wasn't an astral energy in me that acts as intermediary between my thought and my physical arm. There must be an intermediary between my spiritual Self and my physical body and this intermediary is an astral essence. If I move my leg or my hand, if I put my brain into action in order to hatch thoughts—my physical body must be integrated with my thought through the astral organism.

You know from previous lectures that man has such an astral body that the clairvoyant sees in its astral cloud, which we call the aura, and in which his will and his desires live. When I have a thought, it alone is powerless to act. If it is accompanied by a wish, the will, it becomes an energy, a radiation, which is recognizable to the clairvoyant. The human being had to create an astral body, a desire-body, which could be the intermediary between his thoughts and his physical-mineral body, before he built up the physical body he now has. Before the evolutionary period, which I called the “Mineral Round”, another evolutionary period in which the astral body developed, had to precede it. We must therefore go back to the period in which the astral body was prepared. Only then could the physical-mineral body impregnate the astral body. This period, that also had a beginning and an end-point, we call the “Astral Round”.

As you can see, we have two “times”. One is that in which we now live: the mineral round. Another one preceded it: the astral round. But the human astral body also required preparation. A certain method is required to insert it into human nature. The astral body wasn't there when we were born and will not be there a short time after we die. It comes into being and it expires, it is subject to certain laws of origination and expiration. Consider a child. The child's astral body is correspondingly small; it grows according to the child's physical growth. Growth and reproduction are functions of the mineral-physical and the etheric [vital or life-tr.] essences of man. The human being must develop in earthly life according to the laws of growth and reproduction. That we are born and grow, that we survive at all, is not due to our astral bodies. Only wishes, wants and desires reside in the astral body. We are astral beings, just as animals are astral beings, and with the plants and animals we have that essence in common which is capable of bringing forth its own kind and making it grow from small to large. To use another expression: it is the form-giving element. Our physical and etheric bodies must have a very certain form when they are born, and this form must grow. You can conceive of this better if you take a seed ... [gap in the manuscript].

The forming energy is not an astral function. The astral can live within this energy, but it must be formed first itself. The human astral body could not have originated if another evolutionary period had not preceded it—the period in which the human form was prepared. Allow me to call this period the “Formation Period”; in Theosophy it is called the “Rupa-Round”. It is the period in which the form of man was prepared, so that his present form could develop.

All that we can observe in these three “rounds” are the wrappers for the spiritual Self of man. During the mineral round the human being “clothed” himself with the mineral wrapping. In the preceding period, the astral round, the human being prepared the astral wrapping, and during the period preceding that, the “rupa” or formation round, he acquired the ability to give himself the form he needed to perceive, think and act as a human being.

When we were still “Pitris”, when we still lived in a dream-like consciousness at the beginning of our earthly evolution, we were, if I may use the expression, result, fruit. In a way similar to a plant that grows from a seed planted in springtime in new earth, we had to prepare ourselves in order to evolve on the earth. We were the result of another world, and we had then to be the beginning of a completely new world, in which we had to first find ourselves. Just as you receive a seed in the autumn and let it rest over the winter, then plant it in new earth in the spring, so acted the Pitri-natures. They had to be replanted in a new environment, in the matter of the earthly world that was not present in the previous planetary stages. In order for this to happen another evolutionary period had to precede the one we just referred to. We now arrive at a very ancient evolutionary period.

The farther back we go from the present, the harder it becomes to imagine the conditions. The theosophist does not believe that he can go back to the beginning of the world with his questions. When people hear about Theosophy for the first time, they often ask: How did the world begin? Mostly such questions are not answerable, for we cannot go back to the very beginning of the world. You have seen the point in time where we have come from the Pitri-nature. The clairvoyant can follow this point in time by using certain methods. But the human being did not originate there; he was already at a certain phase of evolution. The theosophist does not speculate about this or indulge in abstract concepts. He follows up his experiences, his intuitions in the super-sensible region, and he describes his experiences insofar as he has them. In the same way as a geographical investigator would only describe what he has seen, say about Africa, and not what he has not seen, so the theosophical investigator would not describe the beginning of the world that lies very, very far back. The theosophist can only follow a part of our evolution through experience and does not indulge in speculation.

It was a seed that came from an earlier time into our evolution. Man was a formless seed. We call this point in time the “Arupa-Round”, the formless round. Thus we have three time segments before the one we are in now. We call these segments “Rounds”. The first, second and third rounds have gone by; we are now in the fourth round, and three more rounds will follow in the future, of which we have still to speak. We call the humans of the fourth round the humans of the mineral realm because they were formed by mineral energy; and we call a human of the previous round, the astral round, in which he formed his astral body, a human of the third elemental realm. We differentiate the humans of the third, second and first elemental realms. During the first elemental realm, or the first round, men's thoughts moved in a formless thought-matter. During the second elemental realm, or the second round, human thoughts moved in a formed thought-matter. And in the third elemental realm human thoughts could already form into wishes; they could take on the form that we can follow as astral energy in the astral world. Only in the fourth round is man advanced enough to dominate the mineral realm. Just as in the third round he formed an astral brain from astral matter, so in the fourth round he was advanced enough to form a physical brain with which he could think.

Thus we have three elemental realms and the mineral realm. The human being of the past lived in the three elemental realms. I can only hint at what followed, but you will understand the analogy. Another round, during which man will reach a still higher stage of evolution, will follow our present one. He will then not only think with his physical brain, but also with what we call astral energy. He will not only be able to command physical matter, he will also be able to dominate astral energy. I will give you an example for clarification. If I want to move this glass from here to there, I need a physical intermediary—my hand. Man has advanced far enough in the fourth round that he can consciously act in the physical, mineral world. He cannot yet, however, consciously handle astral energy. He has not yet developed an astral organ of will. He will be able to do so during the fifth round. In the fifth round the human being will be able to command the astral world as well as he now commands the physical world. He will be even more advanced during the sixth round. He will then be able to command the form-giving world, as he today commands the physical world, and in the fifth round will command the astral world. In the fifth round he will not only be able to realize a wish in the place where it is wished, but will also be able to send a wish to distant places. In the sixth round he will be able to form himself. After the sixth round our earthly evolution will have reached its culmination, and by then the human being will have taken unto himself all that he is able to learn on the Earth.

The human being has seven rounds to go through. I could only describe these rounds approximately—but we must be clear about this: During our mineral round man and the earth were not always physical, but had to evolve to that stage. They had to reach this stage in order to be physically perceptible. From our mineral round we look back on previous evolutionary stages. We can thereby conclude that there is a seven-stage evolution of our Earth and that the spiritual Self has seven stages or rounds to go through. During each of these seven rounds the spiritual Self was in one of the nature realms. Look at the human being. He has gone through the first, second, third elemental realms and finds himself now in the fourth round, which is our contemporary world.

Next time I will show that during this fourth round it is only man who has reached the mineral stage. Everything that is already mineral, non-living natural matter such as crystals, rocks, and so on, already reached the culmination of their evolution during the first round. Plants reached the culmination of their evolution during the second round, and today's animals reached their evolutionary culmination during the third round. Man has reached his physical-mineral evolution during the fourth round.

We see, therefore, that our Earth was preceded by another one millions of years ago. Man first appeared in the first elemental realm. The plant nature appeared during the second elemental realm. Then came the third elemental realm and animals were included in earthly evolution. The human being as such was, however, still an astral being, not yet able to descend to a physical incarnation. Only during the fourth round, when minerals, plants and animals already existed, was man able to descend to a physical incarnation. Therefore, in the four rounds we have four coexisting realms: the mineral realm in the first round, the plant realm in the second round, the animal realm in the third realm and the human realm in the fourth round. The human realm had sent out the three other preparatory realms in advance. Goethe was right when he said: “What would nature amount to if it weren't directed towards man?” The great cosmic event had to occur; the human being had to evolve through three realms in order to take on a mineral form during the fourth round. The human being was the co-creator in invisible form. As “Pitri” he came from another evolutionary stage. We worked with our dream-like consciousness during the first round. We worked in the preparation of our Earth in order that a realm could be formed that would be the foundation of our evolution.

That is the path of evolution up until now. We will continue next time.

You will remember that I have discussed in detail how much criticism has come from many sides of the idea of a connection between the Christ Event, the appearance of Christ on Earth, and Cosmic events such as the course of the Sun, or the relation of the Sun to the Earth. The connection can only be understood when one studies more deeply all that we have hitherto said as to the movements of the stellar system. Let us make a beginning in this direction today, for you will see that ultimately astronomy cannot really be studied at all without entering into a study of the whole being of Man. I have already mentioned this, but we shall see how deeply grounded is the statement in the whole being of the world, for we can only understand something of the nature of the world or of the nature of Man when we consider the two together, not separately, as is done at present. You will observe a curious fact in relation to this very matter, namely, that materialism, if only it is not directly acknowledged to be such, is preferred by the religious denominations to Spiritual Science. That is, both Protestants and Roman Catholics prefer to consider the outer world in its various realms in a materialistic sense, rather than to enquire how the Spiritual works in the world and presents itself in material phenomena. In confirmation of this you need only consider the Jesuits' views of Natural Science. These are strictly materialistic; from their point of view the outer world, the Cosmos, is only to be understood in the light of quite materialistic interpretations. The utmost care has been taken to protect in this way a certain form of faith, which has been cultivated since the Council held in Constantinople in 869—to protect it by keeping external science on the level of materialism. Of course in the widest circles, illusions have arisen through the apparent conflict with materialism even in scientific realms. This however is only apparent, for it does not matter whether one says that there is spirit somewhere, or whether one denies spirit altogether, if the material world itself is not explained spiritually.

You know perhaps that the acme of modern interpretation of external nature is Astro-physics, the theory that sets out to study the material starry world, to establish the material unity of the world accessible to the senses. Now one of the greatest Astro-physicists is a Roman Jesuit, Father Secchi. There is no difficulty in standing on the ground of modern material science and at the same time adhering to this shadow of religious belief. This means that as a matter of fact, a materialistic interpretation of the heavens stands nearer today to the religious creeds, and especially to one of the Jesuit persuasion, than does Spiritual Science, for this particular creed is especially concerned not to explain the world by showing the relation of the material to the spiritual. The spiritual must form the content of an independent form of belief in which nothing is said of the scientific study of the Universe; the latter is to remain materialistic, for the moment it ceases to be so it would have to go into what relates to the spiritual—it would have to speak of spirit.

What has just been said must be taken seriously, otherwise we should overlook the significant fact that the Jesuit scientists are the most extreme materialists in the domain of Natural Science. They continually allege that Man cannot approach the spiritual by research into Nature, and they take trouble to keep the spiritual as far removed as possible from such research. This can be traced even in Father Wasmann's studies of ants.

After these preliminary remarks, let us recall an important fact which apparently takes its course entirely in the spiritual world, but which, when we consider this part of our argument more closely, will make clear to us a parallel phenomenon between spiritual life and the life of the external starry world. As you know, we divide the post-Atlantean time into epochs of civilisation, naming the first the old Indian, the second the old Persian, the third the Chaldean-Babylonian-Egyptian, the fourth the Graeco-Latin; and then there is the fifth, in which we now live, beginning in the middle of the fifteenth century. A sixth will follow this, and so forth. I have frequently shown how the fourth epoch began in the continuous stream of the post-Atlantean time, about the year 747 BC., and ceased—speaking roughly, I always say about the middle of the fifteenth century, but to speak more accurately, it really ended in the year AD. 1413. That was the fourth; and we are now in the fifth.

If we thus consider the succession of civilisations, we can describe their characteristics, bearing in mind the descriptions given in Occult Science. Thus we can describe the Graeco-Latin, in which the Event of Golgotha occurred, but in doing so we need not refer to that Event, for we can describe the epoch by connecting it with the preceding one. It is possible to describe the successive epochs in their fundamental nature, and to have an epoch from 747 BC. to AD. 1413 so running its course that nothing in history shows that during this time an important event occurs. Let us recall the time of the occurrence of the Event of Golgotha, remembering all we know concerning the civilisations of the most advanced people of the time—the Greek, the Roman and the Latin. Let us reflect that to these people the Event of Golgotha was an unknown affair. It occurred in a small corner of the world, and the first mention of its effects is to be found in Tacitus, the Roman historian, one hundred years later. It was not observed by its contemporaries, least of all by the most cultured.

Thus the fact comes into evidence in the historical stream of evolution that there was no necessity inherent in the regular progress of the evolution of mankind from the first three epochs of civilisation to the fourth, that the Event of Golgotha should take place. This fact should receive close attention. The Event actually took place 747 years after the beginning of the fourth post-Atlantean period. In trying to understand the Event of Golgotha, we may say that it gave purpose and meaning to the life of the Earth, that the Earth would not have had this meaning if evolution had simply gone on as the outcome of the first, second and third post-Atlantean epochs. The Event of Golgotha came as an intervention from other worlds. This fact is not sufficiently considered. In modern times several historians have alluded to it, but they have not been able to make anything of it. In fact, history practically omits the Event of Golgotha. At most the historians describe the influence of Christianity in the successive post-Christian centuries, but the actual intervention of the Mystery of Golgotha itself is not described in an ordinary course of history. It would indeed be difficult to describe it, if one kept to the ordinary methods of history. Certainly remarkable men—oddly enough, clergy among them—have attempted to explain the causes of the Event of Golgotha. Pastor Kalthoff, for instance, and many others. Pastor Kalthoff tried to explain Christianity from the consciousness and the economic conditions of the last centuries preceding the appearance of Christ. But what did this explanation amount to? In effect it said: People lived in certain economic conditions, and eventually the idea of Christ arose, the dream of Christ, as it were, the ideology of Christ; and from these arose Christology. It arose in humanity only as an idea. People like Paul, and a few others, described what had thus arisen as an idea as though it had occurred as a fact in a remote corner of the world!—Such explanations mean a doing-away with Christianity. It is a noteworthy phenomenon of the nineteenth and beginning of the twentieth centuries that Christian pastors should set themselves the task of saving Christianity, by eliminating Christ. People were ashamed to admit the facts of the rise of Christianity outright. They found it more satisfactory to explain the rise of Christology, to explain it simply as an idea. Various streams of thought found their way into this domain, and one special province of science has become remarkable in this connection, arising in the materialistic stream of culture which reached its culminating point in Marxism. Thus Kalthoff is a kind of Marxist Pastor who tries to explain Christology out of a sort of pious Marxism. Others have ridden other hobby horses in seeking an explanation for the phenomenon of Christianity; why then should not each explain Christianity or explain Christ Jesus, according to his own fancy? A psychiatrist explains Christ according to psychiatry, simply by saying that the way in which Christ appeared in His time can be explained today from the standpoint of psychiatry as due to an abnormal consciousness. This is no isolated case. And these are phenomena which must not be disregarded, otherwise we do not see what is happening at the present time, for they are signs of present day life as a whole. We must clearly recognise that which has given the Earth a meaning, was an intervention from another world. We must distinguish two streams in human evolution, which indeed run side by side today, but only met for the first time at the beginning of our era. One is the Christian stream, which was added to the continuous current from olden times. Natural Science, for instance, has not yet accepted the Event of Golgotha and flows on in the continuous stream as though that Event had never occurred. Spiritual Science must endeavour to bring natural scientific study and Christology into harmony; for where has Christology any place if the Kant-Laplace theory holds sway and we look back to a primeval mist out of which everything has been formed? Would Christianity ultimately have any real world-significance for Man on Earth if the stars were regarded as they are by Father Secchi? For the starry heavens are regarded by him materialistically, not as though an Event of Golgotha had been born from out of them. And that becomes the chief ground for leaving it to other powers to say how Man should think of the Event of Golgotha. If Man can develop nothing from Cosmic knowledge concerning the Event, some other source must be found to tell him what he ought to think of it, and it is obvious that Rome is that source. All these things are so consistently—in a sense, so grandly—thought out, that it is inexcusable to be under any illusions about them at the present difficult and fateful time.

These 747 years fall in the world's evolution as a period which speaks with the utmost significance. It tells us of all that is connected with the old evolution, all that recalls, and is related to the past periods of time. The new beginning commenced at the end of this epoch, 747 years after, let us say, the founding of Rome—which was really 747, not the point of time given in the ordinary history books.

Here we have a fresh start, and if we now go back and take the periods of time, we shall have to say that everywhere we must add fresh turning-points of time to those already rightly assigned. An entirely new division of the course of time was brought about by the Event of Golgotha's falling in this period, inserted into human evolution from outside, as it were. We must clearly realise the existence of these two streams in world evolution in so far as Man is involved in it. If we hold fast to this we can now see something more.

We know that according to the view of ordinary astronomy, the Moon moves round the Earth. (In reality she does not do this as generally as described; she too describes a lemniscate; but for the moment we will disregard this.) The Moon moves round the Earth. While so doing she also revolves around herself. I have already explained this. She is a polite lady and always turns the same side to us, her back is always turned away from the Earth. Not however quite exactly; we can only say that virtually, speaking generally, she always turns the same side to the Earth. A seventh part of the Moon indeed goes round the edge, as it were, so that really it is not quite always the front of the Moon that is turned towards us, for after a time a seventh part comes forward from the back, and another seventh part retires. This is compensated by the further movements; the whole seventh does not quite go over, it returns; and the Moon reels, as she goes round the Earth—she actually reels. I will only mention this here; in any elementary astronomy book you can look up further details. Could we transport ourselves to a far-distant spot in Cosmic space, which according to the calculations of astronomy would be only a far-distant star, this rotation of the Moon on its own axis would from there take somewhat more than 27 days. If however, we transport ourselves to the Sun, we see that the movements of the Sun and Moon are not uniform, they move with dissimilar velocities; this rotation of the Moon seen from the Sun is not the same as seen from a distant star, but takes rather more than 29 days. Thus we may say that the stellar day of the Moon is 27 days, and its solar day 29 days.

This of course is connected with all the intervolving which takes place in the Universe. As we know, the Sun rises at a different vernal point every Spring, moving round the whole ecliptic, round the whole Zodiac in 25,920 years. These reciprocal movements bring it about that the stellar day of the Moon is considerably shorter than its solar day.

Bearing this in mind we may say: Here too is something remarkable. Every time we make an observation we notice a difference from one full Moon to another in the mutual aspects of Sun and Moon, a difference of almost 2 days. That shows us that we have to do with two movements in Cosmic space, which indeed go together but do not point back to the same origin. What I have set forth here from a Cosmic point of view, can be compared with what I have set forth previously from an ethical-spiritual point of view. There is an interval between the beginnings of the individual epochs of civilisation in the one stream and the beginnings of those connected with the Christ Event. It is always necessary when it is full Moon, as regards sidereal time, to wait for the accomplishment of the solar time. That lasts longer. There is again an interval. Thus in the Cosmos we have two currents, two movements, one in which the Sun takes part, and another, the Moon; and they are of such nature that we may say: If we start from the Moon-stream, we find the Sun-stream intervening in it, just as the Christ-Event intervenes in the continuous stream of evolution, as though coming from a foreign world. To the Moon-world the Sun-world is a foreign world, from a certain point of view.

Now let us consider this subject from yet a third standpoint. This we can do by trying to remember exactly how the human memory works, especially when we include the reminiscence of dreams. We find, for instance, that what has taken place quite recently, although it does not enter the inner movements and course of the dream, plays into its picture world. Do not misunderstand me. We can of course dream of something that happened to us many years ago, but we do not do so unless something has recently occurred which is related by some thought or feeling to the earlier years. The whole nature of dreams is in some way connected with quite recent occurrences. If one wishes to observe such matters, it must be assumed that one is a person who notices the fine details of human life; if such be the case, observation will furnish as exact results as any exact science.

To what is this due? It is due to the fact that a certain time is required in order that what we experience in our soul may be imprinted by the astral body upon the etheric. Approximately from two and a half to three days, though sometimes after only one and a half or two days, but never without having slept upon it, what we have experienced in our intercourse with the world is imprinted by the astral upon the etheric body. It always takes a certain time to be established there. Now compare this fact with another—viz. the fact that in everyday life we alternately separate physical body and etheric body from the astral body and Ego in sleep, and in waking unite them. We may therefore say that altogether between birth and death there is a rather looser connection between the physical and etheric bodies on the one hand and the Ego and astral body on the other. For the physical and etheric bodies remain always together between birth and death, and the astral body and Ego keep together also, but not the astral and etheric bodies; every night they separate. There is thus a looser connection between the astral and etheric bodies than between the etheric and physical; and this is again expressed in the fact that there must in a sense be a certain parting-asunder of the astral and etheric bodies before what we have experienced in the astral body is imprinted upon the etheric body. When some event influences us, it does so of course in the waking condition. This means it works upon the physical, etheric and astral bodies and the Ego. There is however, a difference in their reception of its working. The astral body takes it up at once. The etheric needs a certain time for the impression to be so established that there should be complete harmony between the astral and etheric. Does not this clearly and distinctly show that although we confront an event with all four principles of the human being, there are two currents which do not run the same course in their connection with the outer world, one stream needing longer than the other? There we have the same as we have in history, the same too as we have in the Cosmos—Moon and Sun, Heathendom and Christendom; and now, etheric and astral. Always a differentiation in time. Thus we find this interaction of two streams appearing in our ordinary life, two streams which come together and give a common resultant for life, but yet cannot be grasped so simply as to permit of the causes and effects of the one stream coinciding with the causes and effects of the other.

These things are of the highest importance for the consideration of the Universe and of life, and cannot be dispensed with if one wishes to understand the Universe. There are other facts too which are also entirely overlooked. And what do all these things betoken? They indicate the existence of a certain harmony between cosmic life, historical life and the life of individual men; but a harmony not constructed as is usual today where there is a desire to account for everything by a fundamental law of bio-genesis. The consequence is that we cannot have a single Astronomy but need different Astronomies, one of the Sun, another of the Moon. If we have two clocks, one always a little slower than the other, then the latter will always be in advance; but we should never be able to assume that what happens on the one has its cause on the other. That would be impossible. So too, although there is a certain conformity to law in the one being always the same amount behind the other, the two streams of which we have been speaking have nothing to do with one another; they only work together as I look at them together. Solar astronomy has nothing to do with lunar astronomy. The two only work conjointly in our Universe.

It is important to bear this in mind, and just as we have to distinguish between the solar and lunar astronomy as regards the regulation of the movements of the Sun and Moon, so too must we distinguish in history between what takes place in us by reason of the movement in the periods of civilisation, and what takes place in us through our being in the cycle of time whose central point is the Event of Golgotha. These two things work together in the world, but if we wish to grasp them, we must discriminate between them. We see the prototype of the historical in the cosmic, and we see the ultimate expression—I do not say the effect—but the last expression of these universal facts in our own life in the two or three days which must elapse before our thoughts have become so far firm that they are no longer above in the astral body where they may appear as dreams, as it were, of themselves, but are below in the etheric body and must be brought up by our own active memory or by something that recalls them. Thus within us one movement flows into the other. Just as we have to realise that there is a lunar current that, as it were, generates independent systems or structures of movement, so we must realise that we in our human being are closely connected as regards our physical and etheric bodies with something beyond the human, while on the other hand, in our astral body and Ego we are closely related to something else beyond the human.

Concerning these things a veil of darkness is spread by modern observation, which confuses everything, and assumes a cosmic mist which forms into a ball from which the Sun, Moon, Planets emerge. This is not the case, the Sun and Moon are not from the same origin but are two streams running side by side; and just as little can Man's human Ego and astral body be traced to the same origin as his physical and etheric bodies. They are two different streams. In the book Occult Science it will be seen that these two streams must be traced back to the Sun period. Then to be sure, on going back from the Sun to Saturn, one comes to a sort of unity. This however, lies very far back indeed; from the Sun onwards, there is continually the tendency for two streams to run side by side.

In this description I have wished to show how necessary it is to throw light on the parallel between cosmic existence, historical existence and human existence, in order to arrive at a judgement of how Man has to relate to the cosmic movements. We have seen that if he places himself rightly, the result is not one astronomy, but two; a solar and a lunar astronomy. So too we have a human development of a heathen nature—natural science is still heathen—and a human development of a Christian nature. In our day many have the tendency to prevent these two streams, which have met on Earth in order to work together, from coming together.

Consider for instance, how the whole purport of a book such as that of Traub [*Rudolf Steiner als Philosoph und Theosoph, by Friedrich Traub, Tubingen, 1919.]—the rest of the book has no meaning without this—consists in the assertion: ‘Yes, Dr. Steiner wishes to unite the two streams, heathen and Christian. We will not let that happen. We want natural science to remain heathen, so that there may be no necessity to bring about anything in Christendom which may reconcile it with natural science.’ of course, if Natural Science is allowed to be heathen, Christianity cannot unite with it. Then it can be said: ‘Natural Science is carried on externally, materialistically; Christendom is founded on faith. The two must not be reconciled.’ Christ however, truly did not appear on Earth in order that side by side with his Impulses the heathen impulse should increase in power; He came to permeate the heathen impulse. The task of the present time is to unite what man would keep asunder—Knowledge and Faith—and this must come to pass. Therefore attention must be drawn to such things, as I have done in one of my recent public lectures. On the one side the Church has reached the conclusion that Cosmology is not to be admitted into Christology, and on the other hand a Cosmology is reached by the principle of the indestructibility of matter and force. [*The word “force” on this page is generally rendered “Energy” in English scientific writing (Indestructibility of Matter and Energy).] But if matter and force are regarded as indestructible and eternal, it leads to the treading under foot of all ideals. And then Christianity too is meaningless. Only when what constitutes matter and its laws is regarded as a transitory phenomenon, and when the Christ-Impulse becomes a seed of what will exist when matter and force no longer rule as they do now according to law but have died away, then alone will Christianity, and then alone will ethical ideals and human worth, have a true meaning. There are two great antitheses: The one arising from the final logical conclusion of heathenism—‘Matter and Force are immortal’, and the other arising from Christianity—‘Heaven and Earth shall pass away, but My words shall not pass away.’

These are the two greatest contrasts which can be expressed in a concept of the world, and our age has indeed every need not to be confused about such things, but with a mind-awake, earnestly to look at what must be attained as a right concept of the world, in which moral human value and the Christian Impulse in the evolution of the world are not lost sight of in the illusion of indestructible matter and indestructible force. More of this in the next lecture.

For those who think of music from the aesthetic point of view, there is something puzzling about it; for simple human feeling it is a direct experience which penetrates the soul; and for those who want to understand how it produces its effects, it is a rather difficult problem.

Compared with other arts—sculpture, painting, poetry—music has a special character. All the other arts have some kind of model in the external world. The sculptor works from a model, and if he creates a statue of Zeus or Apollo, it takes an idealised human form. It is the same with painting—and today the tendency is to give an exact impression of what the senses perceive. Poetry, similarly, tries to deal with some aspect of the real world. But if one tried to apply this theory to music, one would get nowhere—for how could one copy, for example, the song of birds!

What is the origin of musically-shaped sounds? How are they related to anything in the objective world?

It is precisely in connection with this art of music that Schopenhauer has advanced some interesting views; in a certain respect they are indeed clear and striking. He assigns to music a quite special place among the arts, and to art itself a quite special value in human life. His philosophy has a fundamental ground-note which may be expressed as follows:

Life is a sorry business, and through thinking I try to make it bearable. Pervading everything in the world is a blind, unconscious Will. It shapes the stone and then the plant—but always, in all its manifestations, with a restless yearning for something higher. The savage feels this less than does the genius, who experiences the painful cravings of the Will in the highest, most intense, degree.

Besides the activity of the Will—Schopenhauer continues—man has the faculty of forming mental images. These are like a fata morgana, like pictures in the mist, like the spray thrown up by the waves of the Will. The Will surges up to shape these illusory pictures. When in this way man perceives the working of the Will, he is less than ever satisfied; but a release from the blind driving-force of the Will comes to us through art. Art is something through which man can escape from the restless craving of the Will. How does this happen?

When man creates a work of art, it springs from his image-forming faculty; but genuine art, Schopenhauer insists, is not merely a copy of external reality. A statue of Zeus, for example, is not produced by copying; the sculptor draws for his model on the characteristics of many men, and so he creates the archetypal image, which in nature is distributed among numerous separate individuals.

So the artist surpasses nature. He extracts her archetypal essence, and this is what the true artist renders. By penetrating into the creative depths of nature, he creates something real and achieves a certain release for himself.

So it is with all the arts except music. All the other arts have to work through images and produce only pictures of the Will. But musical sound is a direct expression of the Will itself. The composer listens to the pulse-beat of the Will, and renders it in the sequence of musical sounds. Music is thus intimately related to the working of the Will in nature, to “things in themselves”; it penetrates into the elemental archetypal being of the cosmos and reflects the feeling of it; that is why music is so deeply satisfying.

Schopenhauer was no occultist, but in these matters he had an instinctive apprehension of the truth.

Why does music speak so intimately to the heart, and so widely, and why is its influence so powerful, even in early childhood? For answers to these questions we must turn to the realm where the true models for music are to be found.

When a composer is at work, he has nothing to copy from; he has to draw his music from out of his own soul. Whence he derives it we shall find out if we turn our attention to the worlds which are not perceptible to the ordinary senses.

Human beings are so made that it is possible for them to release in themselves faculties which are normally asleep; in the same way that someone born blind may be given sight by an operation, so can a man's inner eyes be opened, enabling him to gain knowledge of higher worlds. When a man develops these slumbering faculties through concentration, meditation and so on, he advances step by step. First of all he experiences a special configuration of his dream life. His dreams take on a much more orderly character; on waking, he feels as though he were rising from out of the waves of an ocean in which he had been submerged, a world of flowing light and colour. He knows that he has experienced something; that he has seen an ocean of which he had no previous knowledge. Increasingly his dream-experiences gain in clarity. He remembers that in this world of light and colour there were things and beings which differed from anything physical in being permeable, so that one can pass right through them without meeting any resistance. He comes to know beings whose element, whose bodies, the colours are. Gradually he extends his consciousness over this world, and on waking he remembers that he has been active within it.

The next step occurs when he—as it were—carries this world back with him into waking life. Then he sees the astral bodies of other men and of much else, and he experiences a world which is much more real than the physical one—a world which in relation to the physical world appears as a densification, a crystallisation, from out of the astral world.

Now it is also possible to transform into a conscious condition the unconscious state of dreamless sleep. The disciple who attains to this stage learns to extend his consciousness over those parts of the night which are not filled with dreams, but are normally spent in complete unconsciousness. He then finds himself conscious in a world of which previously he knew nothing, a world which is not intrinsically one of light and colour; it first announces itself as a world of musical sound. The disciple acquires the capacity to hear spiritually; he hears sequences and combinations of sounds which are not audible to the physical ear.

This world is called the devachanic world (Deva=spirit, chan=home). One must not think that when a man enters this world and hears its tones resounding, he loses the world of light and colours. The world of tones is shot through with light and colours, but they belong to the astral world. The essential element of the devachanic world is the endlessly flowing and changing ocean of musical tones. When continuous consciousness extends to this world, its tones can be brought over, and it is then possible to hear also the ground-tones of the physical world. For every physical thing has its ground-note in the devachanic world, and in every countenance devachanic ground-notes are figured forth. It was on this account that Paracelsus said: “The kingdoms of nature are the letters of the alphabet, and Man is the word formed from them.”

Whenever anyone falls asleep, his astral body goes out from his physical body; his soul then lives in the devachanic world. Its harmonies make an impression on his soul; they vibrate through it in waves of living sound, so that every morning he wakes from the music of the spheres, and out of this realm of harmony he passes into the everyday world. Just as the human soul has a sojourn in Devachan between incarnations, so we can say that during the night the soul rejoices in flowing tones of music: they are the very element out of which it is itself woven and they are its true home.

The composer translates into physical sounds the rhythms and harmonies which at night imprint themselves on his astral body. Unconsciously he takes his model from the spiritual world. He has in himself the harmonies which he translates into physical terms. That is the secret connection between the music which resounds in the physical world and the hearing of spiritual music during the night. But the relation of physical music to this spiritual music is like that of a shadow to the object which casts it. So the music of instruments and voices in the physical world is like a shadow, a true shadow, of the far higher music of Devachan. The primal image, the archetype, of music is in Devachan; and having understood this, we can now examine the effect of music on human beings.

Man has his physical body, and an etheric model for it, the ether-body. Connected with his ether-body is the sentient body, which is a step towards the astral. Inwardly bound up with him, as though membered into him, is the Sentient Soul. Just as a sword and its scabbard form a single whole, so do the Sentient Soul and the sentient body. Man has also the Intellectual Soul, and as a still higher member the Spiritual Soul, which is linked with the Spirit-self, or Manas. In completely dreamless sleep the higher members, and so also the Sentient Soul, are in the devachanic world. This is not like living in the physical realm, where everything we see and hear is outside ourselves. The beings of Devachan interpenetrate us, and we are within everything that exists there. In occult schools, accordingly, this devachanic-astral realm is called the world of interpenetrability. Man is played through by its music.

When he returns from this devachanic world, his Sentient Soul, his Intellectual Soul and his Spiritual Soul are permeated with its rhythms; he carries them down into his denser bodies. He is thus able to work from out of his Intellectual Soul and his Sentient Soul on to his ether-body, and to carry the rhythms into it. As a seal stamps itself on the wax, so the astral body imprints the devachanic rhythms on the ether-body, until the ether-body vibrates in harmony with them. Ether-body and astral body bear witness in their own being to the spiritual tones and rhythms. The ether-body is lower than the astral body, but in activity it is superior.

From out of his Ego man works on his bodies in so far as he transmutes the astral body into Manas, the ether-body into Buddhi, the physical body into Atma. Since the astral body is the most tenuous, the transmutation of it calls for the least strength. Man can work on his astral body with forces drawn from the astral world. But to work on his etheric body he has to call on forces from the devachanic world, and for working on his physical body he needs forces from the higher devachanic world. During the night he draws from the world of flowing tones the strength to carry them over into his sentient body and his etheric body. Although on waking in the morning he is not conscious of having absorbed this music of the night, yet on listening to music he has an inkling that these impressions of the spiritual world are within him.

When a man listens to music, the seer can observe how the rhythms and colours flow into and lay hold of the firmer substance of the ether-body, causing it to vibrate in tune with them, and from the harmonious response of the ether-body comes the pleasure that is felt. The more strongly the astral body resounds, the more strongly do its tones echo in the ether-body, overcoming the ether-body's own natural rhythms, and this gives feelings of pleasure both to a listener and to a composer. In certain cases the harmonies of the astral body penetrate to some extent into the sentient body, and a conflict then arises between the sentient body and the ether-body. If the tones set up in the sentient body are so strong that they master the tones of the ether-body, the result is cheerful music in a major key. A minor key indicates that the ether-body has prevailed over the sentient body; and the painful feeling that ensues gives rise to the most serious melodies.

So, when someone lives in the experience of music, he is living in the image of his spiritual home. It naturally elevates the soul to feel this intimate relationship to its primal ground, and that is why the simplest souls are so receptive to music. A man then feels himself truly at home, and whenever he is lifted up through music he says to himself: “Yes, you come from other worlds, and in music you can experience your native place.” It was an intuitive knowledge of this that led Schopenhauer to assign to music a central place among the arts, and to say that the composer discerns with his spiritual ear the pulse-beat of the Will.

In music, man feels the echo of the inmost life of things, a life related to his own. Because feelings are the most inward part of the soul, and because they are related to the spiritual world and are indwelt by musical sound—that is why man, when he listens to music, lives in the pleasure of feeling himself in harmony with its tones, and in touch with the true home of his spirit.

"Honor your German masters, then you will banish good spirits", Richard Wagner aptly calls out to us. Unfortunately, we still follow this call in a rather one-sided way. However, while we strive to create ever clearer and more complete images of the deceased greats of German intellectual development, we are often unfair to the living.

Without wishing to object in the slightest to the just appreciation of past cultural periods and to the ever-increasing immersion in the study of Schiller, Goethe, Herder and so on - on the contrary, we fully recognize the necessity of this - we cannot deny ourselves the insight that we usually lack the good will to come to a judgment about the greats of the present. Admittedly, it takes less courage to express one's admiration for Goethe and Schiller over and over again, whereby one can meet with no contradiction anywhere in the educated world, than to stand up for a living person and to speak a ruthless word here for once.

Since we believe that a newspaper is preferably called to serve the present, we would like to record our judgment on one of the most sympathetic German thinkers, Johannes Volkelt.

We want to start from a fact that will still be vividly remembered by many who studied in Vienna in the seventies. On March 10, 1875, Johannes Volkelt, a 27-year-old scholar at the time, gave a lecture at the "Reading Association of German Students in Vienna" which must be regarded as the most significant contribution to the cultural history of the present day.

In every sentence, Volkelt shows how deeply he has delved into the history of his time. There is an astonishing wealth of spirit in this lecture, and indeed of genuine German spirit.

Of course, this is not the light, French-style wit of Ludwig Speidel, Eduard Hanslick, Hugo Wittmann or even Oppenheim and Spitzer, who supposedly speak about some important subject, but in reality entertain their audience with stale quips and thoughtless phrases. No, Volkelt's speech was witty in the sense that it found the right word at the right moment, the genuine, pithy German word that always entertains us because it lifts us spiritually.

In this lecture, Volkelt measures our time against Kant's high concept of morality, which is deeply rooted in the essence of the German people. Kant makes the morality of an action solely dependent on the attitude from which it emerged. An action that complies with all existing laws, that is of incalculable benefit to others and posterity, is not moral if it does not flow from the good mindset of its author. If two do the same thing, one out of selfishness, the other out of duty, the first acts immorally, the second morally. Volkelt now asks: What is the attitude of our time to these views of the Königsberg sage? He comes to a sad answer. The view seems to have become almost universal: you don't get anywhere with a moral attitude, you don't build railroads with it, you don't found industrial enterprises with it. People believe they have done enough for morality if they do not come into conflict with the criminal law. Being good at heart is seen as a prejudice that children have to be taught at school, but which is of no use in life. There are circles today that have adopted ways of life that are immoral at their root. "It seems to me," says Volkelt, "that hardly any expression characterizes the moral life of our time as aptly as the word 'beguem'. Cool laxity, genteel comfort is part of the good tone."

There was a time when man had to wring the least he needed for his sustenance from nature. Hard work, a struggle in the truest sense of the word, was required to eke out an existence. Today things have changed. Conquering nature is easy for us. We have machines and tools that do what our ancestors had to do with their own hands. Like any sensible person, we naturally recognize this as progress. But we also do not fail to recognize that this very progress goes hand in hand with a decline in character and morals. The toil and labor that man once had to perform in order to wring a living from nature were for him a high school of morality. Today, all we have to do is lift a hand and the whole social apparatus works to satisfy our needs. As a result, the latter increase to the point of exaggeration, people lose the desire to walk the straight and hard path of duty, preferring instead the easy path of comfort. This results in a paralysis of personal strength of character, of the ability to work.

A large part of our society suffers from marrowlessness and softening of the bones in spiritual terms.

"We live in a time of general upholstery," says Volkelt aptly, and adds: "You will find out how right I am when you look around your comfortably furnished room, when you take a walk through the streets, when you go on a journey. Even the most remote mountain valleys are no longer safe from railroads and modern hotels. You experience it as often as you allow yourself to be served in a pub by the slickly combed waiters, those poetry-less machines; as often as you have to move about on a mirror-like saloon floor in tails and gloves. You experience it with every legal transaction you get into, with the simplest business you are supposed to handle. Even war today has an impersonal, prompt machine character." This is the age in which there are few who have an ideal goal in mind and, without a sideways glance to the right or left, head ruthlessly towards it; no, where everyone just abandons themselves to the blind hustle and bustle of the world and, playing a frivolous game with happiness and life, tries to get as much out of the social machine as they can. Everywhere the comfortable is preferred to that which requires the use of the whole personality. Who reads a systematic book today that has been produced by years of hard work? No, people prefer to take note of the issues of the day from "elegantly" written feuilletons or "popular", i.e. shallow lectures. The former is tedious and requires rigorous thinking, the latter is comfortable. In the theater, the audience is offered the lightest, meanest, even the most stupid stuff. They sip it with pleasure, because the enjoyment of something higher also requires mental effort. Political party life everywhere reveals only half-measures and opportunism. Almost no one can be found who utters a sincere, ruthless "That's what I want!"

The firmness of character has perished in the staggering life of pleasure. Volkelt recommends reading Kant's writings to all those who are corroded by the evil spirit of our time. For they are a school for the weak in character. In particular, Volkelt addresses his admonition to journalists. It is precisely this profession that most degrades the dignity of man in his own person, when he surrenders himself to the will-less tool of his financial backers. The journalist turns his person into a thing by selling himself.

It is curious that Volkelt, in view of the outcome of the Ofenheim trial in 1875, had already bluntly exposed the damage done to the Viennese press. He chose an example from the series of papers that do not want to know anything about morals and sentiment when it comes to large-scale undertakings, for which the only decisive factor is whether more or less can be gained from something. Irrespective of the fact that you risk a lot when you make enemies of the powerful, our thinker chose the "most respected" newspaper in Vienna, the "Neue Freie Presse", as the object of his attack. He was right, because although this newspaper lives only from the phrase, it still impresses many. One must first remove its mask. The other leaves of this character are not even worth this effort. Volkelt says: "After the acquitting verdict of the jury - in the Ofenheim trial - one should have confessed with moral sorrow: Our penal law is unfortunately so imperfect that it cannot catch the immorality of those people in its snares. But what happened instead? The next morning, an editorial appeared in the "Neue Freie Presse" that must make every simple and healthy-minded person nauseous. If the Ofenheim spirit was not adhered to in industrial undertakings, we would fall into an "era of dull, despondent resignation". This paper goes so far in its forced, artificially incited enthusiasm that it regards acquittal as the highest achievement for the 'conscience', for 'ethics'. The same conflation of legal right and morality can be found in the next editorial. In order to present its lapchild Ofenheim as completely morally rehabilitated, the 'Neue Freie Presse' seeks to scandalize morality in general. It has the temerity to declare that there is 'no earthly tribunal' for morality at all.

I ask: does not a voice of judgment live in the people, does not a voice of judgment live in every man's breast, urgently proclaiming his moral guilt and innocence? The 'Neue Freie Presse', which describes morality, which is different from law and justice, as an 'insubstantial abstract' and wants us to believe that every person's breast is as arid and paragraph-like as that of its followers, should take a lesson from the old Kant that acting in accordance with the law is legal, but not yet 'moral'. But the "Neue Freie Presse" probably knows this itself. Only the oppressive feeling of having once stood up for something morally hollow could give it the sentence: "If justice and the law have spoken, then morality has also been satisfied." While she usually loved to dress herself with a certain idealistic verve, she now displays a moral dullness and moral nakedness. In her eyes, all those who are morally indignant are hypocrites, sycophants, people with a crude attitude."

These were strong words. Volkelt had said what moved hundreds of people. Anyone who heard his words had to recognize the German man in Volkelt and agree with him wholeheartedly. And he has so far proved himself to be an energetic, fully German man. He leads a life of thought in the German sense and strives to solve the highest world problems. His works definitely bear the trait that is imprinted on them by his harmonious, indomitable personality.

Mind and thought are equally present in this man. If you want to see this for yourself, read his book: "Dream Fantasy."

Just as astronomy developed from astrology and chemistry from alchemy, a science of the dream world will develop from dream interpretation. Man always wants to exploit the realms of reality for his personal desires first and will only penetrate them later with the selfless research of science. In his book, Volkelt has eloquently compiled all the elements we have today for a future 'dream science'. Anyone who goes through the book will soon realize that this intimate field, this world of fairy tales, could only have been treated so favorably by a German.

Volkelt's writings: "The Unconscious and Pessimism", "Individualism and Pantheism", "The Concept of Symbol in the Latest Aesthetics", show us everywhere the highly gifted, thorough thinker who finally appears at his full height in his last writings: "Kant's Epistemology" and "Experience and Thought".

Volkelt is an original researcher who builds on Kant in his own way. Kant argued against the scientific "groping around in the dark" that we must first test our own cognitive faculty to see whether this instrument is also suitable for understanding extraordinary things such as God, the soul and the like. And he believed he had proved that we can understand nothing but the experience that is spread out before our senses. Everything supernatural remains uncertain. Volkelt is also of the opinion that we only have certain knowledge of that which is given to our eyes and ears and so on. However, he believed that by logical reasoning we could also gain knowledge of the active causes lying behind this sensory world, but that this knowledge had no character other than that of probability. He wanted to unite the "cautious criticism", which he had adopted from Kant, with a "highly aspiring idealism". It is true that the latest phase of his thought is not entirely free of the lack of courage and energy that generally prevails in thought today, but his healthy nature and his German sense will hopefully not allow him to fall into the error of thinking that our research is a futile struggle. We hope to see the disappearance from his philosophy of that which he regards as necessary today: "A going forward, which again partially recedes, a yielding, which again to a certain extent takes hold." We demand that the philosopher also be inspired by Hutten's spirit and speak a strong and resolute "Through!"

We would have liked this German thinker, who was born in Austria, to have found an appropriate place for his work here too. His bold, free spirit made him impossible in his homeland. Truly, he would have become a role model for the academic citizenry here in the upholding of our ideal goods and in the hatred of all that is bad and half-baked. Not everywhere, however, people love a free, unrestrained demeanor, and so Volkelt had to wander. He first found a place to work at the University of Jena, then in Basel, where he lives today.

Neither the future historian of philosophy nor the cultural historian will be able to deny Volkelt's name a place of honor.

Die Raetsel des geschichtlichen Lebens der Menschheit nach Ergebnissen der Geisteswissenschaft. (The Historical Evolution of Humanity and the Science of Spirit. Lecture given at Stuttgart, Germany, April 25, 1918)

No person with real inner sensitivity would find it any longer necessary to have to speak about a mystery when dealing with human soul life, than he would have to speak about the presence of hunger when dealing with the life of the body.

In the way it functions the life process must be so regulated that it induces hunger. It is possible to disregard hunger by the use of certain drugs and to believe that we can get away from it for a time, but in the long run this cannot be done without injury to the body. Similarly, any attempt to conceal the fact that there is a mystery in human life is bound to lead to injury in the soul. Those who disregard the mystery of the human being, either because of their condition in life or a lack of interest, very easily fall prey to a kind of soul hunger and to what happens as a result of this—a sort of atrophy in the life of the soul, an uncertainty and powerlessness, an inability to find one's way in the world.

Although no really sensitive person would find it necessary to have to speak about a human mystery in general, he would probably find more reason to consider that the great questions of life take on a new character in each succeeding period of time. As our time is so short, it is not possible to do more than indicate this fact. We can see how the outer conditions of life change from epoch to epoch, how new needs, new questions arise about the way we live. This also happens within the soul, which in its search for a solution to the mystery of man, changes its own finer qualities from epoch to epoch in order to make it possible for man to find such a solution. In this age that has been with us for three or four centuries, and particularly in the 19th century and our own day, which has culminated in the controlling of the world by means of steam, electricity, modern economic and social conditions, in this age there are also questions about the world in which the human being is placed that are of a different kind from those of earlier times. The science of spirit or anthroposophy seeks to approach the solution of the mystery of man out of the needs of modern times.

It is a mistake to regard the science of spirit, or anthroposophy, as a renewal of the views of the old mystics. Those who level this sort of criticism, from whatever viewpoint it happens to come, usually construct their own picture of the science of spirit and then criticize this picture, which actually has very little to do with what the science of spirit really is. It is only a caricature of the science of spirit that is criticized.

It is of course not possible within the framework of an evening's lecture to mention everything that would be necessary even to provide an outline of the science of spirit. Only a few further points can be added to what I have been saying about this for many years now, even in this city. It is particularly important to remember that the science of spirit does not take its origin from religion or mystical movements—although we should not conclude that it is necessarily opposed to these, as we shall see later—but it arises out of the life of the modern scientific outlook, out of a scientific approach to the world, connected with what is happening in the evolution of present-day natural science.

I do not think that anyone who despises the modern scientific outlook can penetrate the mysteries of the world as is done in the science of spirit, even if it is not the results of science that matter so much as the method of approach in conscientiously applying one's thinking to the phenomena of the world. The science of spirit must be well versed in the ways natural science investigates and thinks, and in the way in which it disciplines the inner life of the soul in the art of acquiring knowledge. The science of spirit must absorb this and reckon with it, if it is to keep abreast of the times.

It is just in connection with such an approach that the question arises: How is it at all possible for modern science and the outlook which results from it, to arrive at a view of the mysteries of the human being that really satisfies us deep down? If we are really positive thinkers we cannot permit ourselves an answer derived from preconceived opinions, or from one form of belief or another, but only from the facts of present-day scientific development and its method of thought. And so you will allow me to start with the course of scientific thought and research in more recent times. This will be regarded very much from the viewpoint of an admirer of the enormous progress made by the scientific approach in the 19th century, a viewpoint which enables one to realize that the hopes placed in natural science, particularly in the 19th century, for a solution to the great mysteries of man were absolutely honest and genuine.

To take one aspect of this, let us look at the rise of the physical and chemical sciences, along with the hopes and aspirations which came with it. We see how people steeped in the scientific outlook began to believe (around the middle of the 19th century) that the inmost being of man can be explained in terms of the physical body just as the working of the forces and forms of nature can be explained in terms of the wonderfully advanced laws of physics and chemistry. The great progress made by physics and chemistry no doubt justified such hopes for a while, and this progress led to the formulation of particular ideas about the world of the smallest particles: atoms and molecules. Even if people think differently about such matters today, nevertheless what I have to say about the atom and the molecule holds good for the whole of the scientific development. The idea was to investigate them and to explain how the substances and physical forces worked in terms of the constitution of the material molecules and atoms, and of the forces and mutual relationships brought about by this constitution. It was thought that if it was possible to explain a process in terms of the smallest particles, it would not be long before the way would be found to understand even the most complicated process, which was seen as a natural process: the process of human thinking and feeling.

Now let us examine where this approach with its great hopes has led. Anyone having studied the achievements of physics and chemistry during the past decades can only be filled with admiration for what has been achieved. I cannot go into details, but I will mention the views of a representative scientist, who sought his views in physics and chemistry in investigating the nature of the smallest physical particle, the atom,—Adolf Roland, who specialized in spectral analysis. He formulated his views on the basis of everything that is possible to know about the smallest particles that can be imagined as effective in the material world.—And how remarkable his views are! And how justified they are must be recognized by anyone who has some understanding of the subject. Adolf Roland says: According to everything that can be known today, an atom of iron must be imagined as being more complicated than a Steinway piano.

Now this is a significant statement, coming from one so familiar with the methods of modern science. Years ago it was believed that one could investigate the tiniest lifeless beings, or at least produce provisional hypotheses about them, in order to find out something about the world that constitutes the immediate surroundings of our ordinary consciousness. And what, in fact, does one find out? The scientist has to admit that having penetrated this smallest of worlds, he finds nothing that is any more explicable than a Steinway piano. So it becomes quite clear that however far we are able to go by this process of division into the very smallest particles, the world becomes no more explicable than it already is to our ordinary, everyday consciousness.—This is one of the ways of approach, with its great hopes. We see as it were, these great hopes disappearing into the world of the smallest particles. And honest scientific progress will show more and more by penetrating into the smallest particles of space that we can add nothing toward answering the great human mystery to what can be known to our ordinary consciousness.

In another sphere there have been just as great hopes, and understandably so, in view of the condition of the times. Just think of the great hopes people had with the advent of the Darwinian theory, with its materialistic bias! People thought they could survey the whole range of living beings, of plants and animals, right up to man. It was thought possible to understand man through having seen how he arose out of the species below him. And in following the transformation of the different species, from the simplest living being right up to man, it was thought possible to find material which would help solve the mystery of man.

Once again, anyone initiated into the ways of modern research can only be filled with admiration for the wonderful work that has been done on this subject even to this day. It was thought that we would find the single egg cell, out of which man had evolved, in the appropriate simplest living being, and would then be able to explain the origin of man out of this egg cell, which would be similar to what would be discovered as the simplest animal form in the world. Once again the path was taken to the smallest, this time the smallest living beings. And what has been found there? It is interesting to hear what a conscientious and important scientist of the 80's, Naegeli, had to say. He expressed his view, which has become famous, in the following way: Exact research on the individual species of plants and animals shows that even the tiniest cells of each single species have the most varied differentiation. The egg cell of a hen is just as fully differentiated from that of a frog as a hen itself is different from a frog.—In descending to the simplest living cells, by means of which it was hoped to explain the complications facing our normal consciousness, we do not arrive at anything simpler—as for instance when we study the iron atom—and in the end have to admit that it is just as complicated as a Steinway piano. Thus we have to imagine that the difference between the individual egg cells is as great as is the difference between the various species we see in nature with our ordinary consciousness.

Naegeli therefore proves by means of his own scientific conscientiousness that the approach of Darwinism with its materialistic bias is of no value.

But now there is another interesting fact. We could, of course, think that Naegeli, the great botanist, was really a one-sided personality, and in any case what he said was spoken in the 80's and that science has progressed and that his views are out of date. But we can also study the very latest developments on this subject, which have been well summed up by a most significant person, one of the most eminent pupils of Ernst Haeckel:—Oskar Hertwig. In the last week or two there has been published his summing up of what he has to offer as a result of his research on—as he calls his book,—Das Werden der Organismen. Eine Widerlegung von Darwins Zufalls theorie.

Just imagine, we are confronted by the fact that one of the great pupils of Haeckel, the most radical exponent of materialistic Darwinism, has in the course of his life come to refute this materialistic Darwinism in the most thorough and complete way. I myself often heard from Haeckel's own lips that Oskar Hertwig was the one from whom he expected the most, and whom he expected to be his successor. And now we find today that it is Oskar Hertwig who refutes what he had absorbed as scientific Darwinism from his teacher, Haeckel! And he does it thoroughly, for his work—if I may use the expression—has a certain completeness.

This is what I wanted to say, to start with. I shall come back to the question later. I would only like to add that Oskar Hertwig makes use of everything that even the most recent research has brought to light in order to prove that what Naegeli said was absolutely true, so that one can say that the present-day position of biological research shows that a study of the smallest living entities does not tell us any more than does a study of the various species that we can perceive quite normally. For these smallest living entities, the cells, are, according to Naegeli and Hertwig, just as different as are the species themselves. A study of them only teaches us that nothing can be discovered in this way that cannot also be discovered by our normal perception in looking at the ordinary world.

Nor is it much different when—I can only mention this briefly—instead of looking at the very small, we look at the very large, the world of astronomy. For here too there has been the most wonderful progress in more recent times, for instance, in the study of the way the heavenly bodies move, which surprised everyone so much in 1859, and which has had such tremendous consequences in astronomy and especially in astrophysics.—And what has been the result? A thing one hears frequently from those who are at home in this subject is: Wherever we look in the world, whether we discover one or the other substance, this is not the main thing, for we find exactly the same substances with exactly the same forces in the universe, in the relatively large, as we find working here on the earth, so that when instead of looking into the very small, we examine the very large we only find what we know from our ordinary experience of space and time in everyday life. It is just in deepening what can be achieved by natural science and in particular in feeling deep admiration for what natural science has achieved that the way for a modern science of spirit or anthroposophy is prepared. But the latter is also well aware that however admirable these achievements of natural science are, however significant they may be for particular purposes, however necessary they may be for sound human progress, they can never penetrate the real mystery of man. This they themselves have proved until now.

The science of spirit or anthroposophy therefore takes its cue from natural science and tries to go quite a different way, and this way is not connected with trying to explain what we experience with our normal consciousness by means of a study of the very small or the very large, nor with methods using microscopes, telescopes or anything that can be attained by our senses or instruments which help them, nor by any scientific methods used in the sense world, nor by studying anything other than what we experience in our normal consciousness, but the science of spirit seeks to approach a solution to the mystery of man by a quite different kind of perception, as far as it is possible for human beings to do this.

In giving an outline of how one can imagine this other way of looking at the things that surround us, and at the events that happen around us in the world, I will make use of a comparison which will help to make the matter clearer.

In ordinary life we are familiar with two states of consciousness, the state of our normal consciousness which we have from the time we awaken in the morning to the time we go to sleep in the evening—this is our normal day consciousness. We are also familiar with the state of our so-called dream consciousness, in which pictures rise chaotically out of depths of the organism that are not accessible to human consciousness, and these pictures appear to be completely without any form of order. It is our experience that makes us aware of the difference between this chaotic dream consciousness and our orderly day consciousness which is encompassed by the real world.

The science of spirit or anthroposophy shows us that just as we awaken out of the chaotic dream consciousness into our ordinary day consciousness there is also a further awakening out of our day consciousness to—as I have called it in my book, Riddles of Man—a perceptive consciousness. The science of spirit does not deal with a reversion into a world of dreams, visions or hallucinations, but with something that can enter into human consciousness, into ordinary day consciousness in the same way that this day consciousness replaces our dream consciousness when we awaken. The science of spirit or anthroposophy is therefore concerned with a perceptive consciousness, with a real awakening out of our ordinary day consciousness, with a higher consciousness, if I may use such an expression. And its content is derived from the results of this perceptive, higher consciousness.—Just as the human being awakens from his dream world, where pictures move chaotically to and fro, into the world of the senses, so now as a scientist of spirit he awakens from the normal day consciousness into a perceptive consciousness, where he becomes a part of a real, spiritual world.

Now, first of all, I must give an idea of what this perceptive consciousness is. It is not acquired by means of any particular fantastic, arbitrary act or fantastic arbitrary decision, but it is acquired by a person working as a scientist of spirit, work which takes a long time, that is no less toilsome than work in the laboratory or observatory, which is pieced together out of the smallest fragments, perhaps even with only small results, but which are necessary for the progress of science as a whole. But everything that the scientist of spirit has to do is not done as in the laboratory or observatory with ordinary methods and appliances, but is done with the only apparatus that is of any use to the science of spirit, the human soul. It consists of inner processes of the human soul, which, as we shall now see, have nothing to do with vague or chaotic mysticism, but which demand systematic and methodical work on the human soul.

How does one acquire the wish to pursue such spiritual work, such an inner development, such a higher self training? It is possible to do it by taking our ordinary conscious life as a starting point, and gradually coming to a particular kind of conviction that becomes more compelling as one immerses one's mind in the modern scientific outlook. For several hundred years already there have been some personalities with this attitude of mind, and today this is increasingly the case. I cannot mention individual names now, but this inner experience, which gradually emerges under the influence of the scientific way of thinking as a distinct and necessary inner outlook and attitude, will affect increasingly wider circles of people and will become a common conviction with all the consequences that such a conviction is bound to entail.

There are two things that we are concerned with here. The first is that we have to acquire a certain view of the human ego, or what we call our self, by means of true and intimate observation, carried out willingly and with discipline. We address this self, we express it in one word, when after a certain point in our childhood development, we begin to use the word “I.” In our honest self-observation based on self-training we ask: What is this ego really like? Where is it to be found in us? Is it possible to find it or, if we are honest and conscientious, do we not have to admit as the great thinker Hume did, who did not arrive at his convictions arbitrarily, but by honest, self-observation, that however much I look into myself, I find feelings, ideas, joy and sorrow, I find what I have experienced in the world, but I do not find an ego anywhere? And how can I in any case—as he quite rightly says—find this ego? If it could be found so easily it would also have to be present when I sleep. But when I sleep, I know nothing about this ego. Can I assume that it is extinguished in the evening and revives again in the morning? Without actually being grasped by the mind, it must be present even when the mind is not working in sleep.

This is absolutely clear. And all those who are familiar with present-day literature on this subject will increasingly find this clear and obvious, that this will become more and more the case.

How are we to understand this? I would have to speak for hours if I were to go into details to prove what I am now saying.—I can only just mention the one fact that the ego of which we are speaking is present in the same way in our day consciousness as it is in the deepest, dreamless sleep. The ego always sleeps. It sleeps when we are asleep, and it sleeps when we are awake, and we know only about a sleeping ego when we are awake, about what lives, even as far as our waking consciousness is concerned, in a hardly conscious sphere of our soul life. Even when we are wide awake in our ordinary consciousness the ego is still only present as it is when we sleep. The reason we cannot imagine anything like an ego in us is because the rest of our soul life is present and, like the black spot in our eyes, cannot see.—The ego is made dark in our souls in a way, and can only be perceived as something we cannot imagine. The ego is always asleep and there is no difference between the way the ego should be imagined in sleep and when we are awake.

It is the same when we consider our minds; for if we train our self-observation properly we realize that our mental images have exactly the same existence in our waking day life as they do in the night in the chaotic mental images of our dreams. In our minds we dream, even when we are awake.

These truths that our ego sleeps and that we dream in our minds and imagination, even when we are awake—these truths, it is true, are washed away by our active life in the day. But for anyone able to observe the human soul they prove to be great and shattering truths which stand at the start of every spiritually scientific investigation.

And if we were then to ask, to ask one's self-observation: This is all very well, but how do we actually distinguish our ordinary waking life of the day from our dream life and our sleeping life? What happens at the moment when we wake up?—As I have said, I cannot go into details—you can find all the details necessary to understand more completely what I am now saying in outline in my book Knowledge of Higher Worlds and its Attainment.—The question arises: What actually happens when we wake up, if our ego really remains asleep and our ideas and images, even in waking life, are like dream pictures? What is the difference between the waking and the sleeping human being?

Trained self-observation provides the answer: It is solely the penetration of the will into the soul life which differentiates waking life from sleeping and dreaming. The fact that we are awake and do not dream is due solely to the will pouring into us. It is because of this that we do not have dream pictures rising up without any direction of will, that we unite ourselves to the outer world with our will and with our will become a part of the outer world. It is what awakens the dream pictures to the substance of real-ness that they are images of an outer world, that brings it about that after waking up we are able to incorporate ourselves into the world through our will.

However paradoxical this may sound to many people today, it will have to become a basic conviction of a future outlook and will indeed become so, because it is bound to follow from a science based on true self-observation.

It is the flashing of the will into our minds that gives us our real connection with the outer world, which we experience with our ordinary consciousness. It is this that provides us with real self-observation in our ordinary consciousness. But we cannot remain in this consciousness if we really wish to fathom the actual nature of the things that surround us and the connection of human beings with the world. There has to be a similar transformation in our soul life, in the ordinary soul life we have in the day, in relation to the transformation that happens in our sleeping and dreaming life when we wake up. And a transformation can come about by working arduously towards a change, firstly in the life of our minds, and secondly, in the life of our will.

And I would like to point out at the start that what we call the science of spirit or anthroposophy is not based on anything metaphysical, spiritualistic or anything vaguely mystical, but that it is a true continuation of the well-founded and human scientific way of thinking. And so we can, for instance, link on to the sound beginnings that are to be found in the Goethean outlook upon nature and the world.

Allow me this personal remark, because it has something to do with what I have to say. That I am linking on to this Goethean outlook upon nature and the world is due to the fact that my destiny led me to immerse myself in it and to take from it what leads, as we shall see, to real perception into the spiritual world that surrounds us, surrounds us in the same way that the sense world does. What is so noteworthy with Goethe—and which is still not appreciated today—is that for instance he is able to bring physical phenomena that normally are only considered quite apart from the soul being, right into the life of the human soul. It is really quite wonderful to see how Goethe treats the physical aspects in his Theory of Color, which is still looked down upon by most people today, how he starts with the physical and physiological aspects and leads from them to what he expresses so beautifully in the section, “The Physical and Moral Effect of Color.” Naturally, one compromises oneself in many respects if one speaks about Goethe's Theory of Color. It cannot be spoken about as a matter of course because in its present form physics does not allow for any possibilities of discussing a justification of Goethe's theory. But the time will come when Goethe's Theory of Color will be vindicated by a more advanced kind of physics.

I can refer to what I have said about the artistic side of this in my book Goethe's Conception of the World, and in my introduction to Goethe's scientific writings. (Published in English as Goethe the Scientist—Ed.) Today, however, I am not concerned with vindicating Goethe's Theory of Color, but only wish to deal with method, with how Goethe manages to evolve beyond purely physical considerations in the chapter “The Physical and Moral Effect of Colors.” Here he describes so beautifully what the human soul experiences when it perceives the color blue. Blue, says Goethe, pours into the soul the experience of coldness because it reminds us of shadow. Blue rooms bestow a feeling of sadness on all the objects in the rooms.—Or let us take what Goethe says about the experience of the color red. Red, says Goethe, produces an experience purely according to its own nature. It can produce the experience of seriousness and worthiness, or of devotion and grace—of seriousness and worthiness in its darker and thicker shades, of devotion and grace in its lighter and thinner shades.—So we see that Goethe does not only deal with the immediate physical nature of color, but he brings the soul into it, the experiences of sympathy and antipathy, as immediate experiences of the soul, as we have in life when we feel joy and sorrow. It may be that the intensity with which Goethe studied the colors is hardly noticeable, but nevertheless he goes through all the colors in a way that one can do if one allows one's soul life to pervade them,—that is, Goethe does not separate the physical from the soul experience. In doing this he laid the foundation for a kind of observation which even today is naturally only in its beginnings, but which will find a serious and worthy further development in the science of spirit. For the human being's relationship to color is exactly the same as exists with the rest of his senses. He is so fully taken up with the perception of something physical, with what works through his eyes and ears, that he does not perceive what radiates through and permeates the physical percept as an element of soul; he does not experience its full power and significance in his inner life. It is like not being able to see a weak light against a strong one. For it is above all the physical object that our eye normally perceives so strongly.

Now it is possible to take what is to be found in Goethe in its first beginnings—albeit instinctively with him because of his naturally sound outlook—a stage further. And it can also be looked at from another viewpoint. Goethe never deals with colors only as they exist in the world, but he also deals with the reaction they stimulate, their effect on the organism. How wonderful, even compared with the latest experiments in physics done by Hertwig, Hume and others, are the things that Goethe brought to light about the reaction of the eye, how the colors are not only perceived as long as one looks at them, but then they only gradually fade away. In all this there are in our ordinary perceptions weak beginnings which can be applied much more to the inner life of our mental images and can undergo further development. For in the conscientious and careful development of particular aspects of our cognitive and imaginative life there is to be found an aspect of science that belongs to the science of spirit or anthroposophy. Goethe's attitude to color has to be applied by those who wish to penetrate into the spiritual world by means of the science of spirit to the content of our minds, which for our normal consciousness is really only a world of dream pictures permeated by the will. The scientist of spirit also approaches the outer world in exactly the same way as our ordinary consciousness approaches the pictures in our minds, concepts and ideas. A sound thinking person does not become any different from anyone else. But if he is to receive a revelation of the spiritual world he has to effect a particular kind of perceptive consciousness. And he does this by inducing a certain metamorphosis in the life of his mind.

The details of what has to be done you can find in the book already mentioned. I only want to put before you now the main principles.

The scientist of spirit gradually manages to free his mental images from their normal task by a particular kind of methodical approach to the content of his mind. The normal function of our mental images is that they enable us to have pictures of the outer world. These pictures are the end result. But for the scientist of spirit they are a beginning, for whatever their significance, whatever kind of picture of the world they give, he immerses himself in its inner life, the inner effects of the picture, the image. And he does this in such a way that he does not look to its content, but to the forces that develop in it, and he does this when his consciousness has been completely brought to rest and becomes alive in the activity of his imagination and thinking.

Normally, a scientist starts with nature as it is in the world and ends up with his ideas. The scientist of spirit has to start with the inner activity of his ideas, with a kind of meditative activity, but which is not at all the same as the kind of meditation normally described and which is nothing more than brooding on something that is on one's mind—no, what we are concerned with here is that the soul is brought to rest, its activity is stilled, so that the life of the soul approaches certain ideas that can be grasped and surveyed like a calm sea. They should then become active in the life of the soul, active solely in the life of the mind. After a great amount of meditative work which is certainly not less than work done in the laboratory or observatory, we arrive at a stage where we perceive remarkable things happening, affecting the life of the soul in this inner life of the mind. One of the most important and significant faculties of the soul that we develop in our normal consciousness is our memory, our ability to remember. What is it that our memory, our ability to remember brings about? It enables us to call up at a later time mental images that we have formed at an earlier time. First of all, we have an experience and this is taken into the mind. The resulting image is like a shadow of the original experience. The experience disappears, but the fact of its existence continues.—We carry the image of the experience in us. Years later, or whenever it might be, we can recall it. What we recall out of the total organism of our spirit, soul and body as a memory image is a shadow-like copy of what was imprinted on the memory in the first place.

If we pursue the methods actively and energetically that are given and described in my books for the cultivation of the mind, we acquire a much stronger kind of activity in the soul working in the memory. However paradoxical it may appear, I have to describe it, because I do not want to speak about the generalities of the science of spirit, but to deal with the positive and concrete aspect of it, upon which it is based. The scientist of spirit experiences that a mental image is brought alive, and by bringing the peace of his consciousness constantly to bear upon this image he gets to the point where he knows: Now you have exercised the powers of your thinking to such an extent that you can continue no further.—Then something shattering happens. The moment arrives when we know that we cannot continue to use our thinking in the same controlled way, but have to let it go, just as we let an idea or image go that then sinks into forgetfulness and that later can be recalled out of this by our memory. But when an image that we have as a result of an energetic meditative life is let go, it enters into much greater depths of our life than an image that is taken into our memory. The scientist of spirit then experiences—this is only one example, other experiences have to be linked to this, but now I only wish to give a few examples—that he has strengthened an image by the powers of his thinking to such an extent that he can allow it to sink into his being so that it is no longer present. But then it appears later, according to the images we have—this has all to be regulated—these images remain present. We acquire views in the course of time in which these images have to remain present, deep down in the unconscious. Some images remain for a longer period in the subconscious, others a shorter period and we acquire the power to recall them again and again. We do not do this by exerting ourselves in trying to remember an image. Images are recalled by peaceful immersion in ourselves; It is not like the way our ordinary memory works, for here we are dependent upon a mood of expectancy that we bring about at the right moment. We become aware of this mood of expectancy by other things which cannot be described here. We have a mood or feeling of expectancy; we do not do anything to bring about an image or an experience. We simply have this peaceful expectancy, this purely selfless immersion in ourselves and only after hours, weeks or even only after years does there come back what we have perceived in the very depths of our being, as if in a kind of abyss. And then the opposite happens from what takes place in our normal consciousness.

With our normal consciousness the experience comes first in all its vividness and then the shadowlike image is produced. Here something quite different happens. We start with something which leads at the same time to self-discipline and self-education, and this is an image which we put before our souls and let it be present in the soul for weeks or months until the moment comes when it can be completely immersed. Then it emerges again—but how it emerges is the surprising thing, for it is not anything as shadowlike as the normal image.

This experience is brought about by working on the image in a certain way and we know full well, if we are familiar with things that lead to such results as these, that we are dealing here with something sound and not morbidly introspective. These are not the same forces that lead to hallucinations or visions, or that produce morbid or unsound states of any kind, but they are the forces that produce precisely the opposite and, in fact, have the effect of banishing everything in the nature of hallucinations and visions.—It is the opposite process. The soul, in undergoing this, is not as it is in everyday life with its normal, healthy understanding, but it has to be much healthier and sounder if the exercises which belong to this whole development and which have to be done regularly are to overcome everything that would lead one astray. What this leads up to is something we have not known before—something spiritual, something super-sensible, that we now perceive in ourselves. What is it that perceives? It is what Goethe called the eye or the ear of the spirit, of which he had an instinctive presentiment.

From the moment onward when we have had an experience such as I have just described, we know that we do not have only a physical body, but that we have a finer, more inward body that is in no way made up of physical substance. However paradoxical it may appear to many people today when in the science of spirit or anthroposophy we speak of a fine etheric body, a soul body, it is nevertheless a truth—but a truth that can really be investigated only in this way I have described. We now know that we have something in ourselves in which spiritual perception can arise, just as perception can arise in the physical organism in the physical eye. We know that the eye or the ear of the spirit, as Goethe called it, becomes something from which there springs something out of the etheric world, out of the super-sensible body. We cannot use this super-sensible body like a physical body, but we know that it exists and we know that there has to be a science of spirit for us to find it. It does not come into being by means of any arbitrary act of the will, but it comes into being with the help of the most recent philosophical thought.

Let me cite a few facts that are especially important in this connection for the formation of a judgment about anthroposophy. The philosophers of more recent times who inherited the work of their predecessors done around the turn of the 18th to the 19th century and in the first half of the 19th century, pointed out, albeit instinctively and not as a result of method, that man does not have only a physical body, which provides the basis for his being, but he also has what one can call an etheric, a soul body. Only the terminology for this fine body was different, a body which exists as a fact for the science of spirit.

This kind of assumption led Immanuel Hermann Fichte (1797-1879) to his conception of the process of death, which he expressed in the following way: “For we hardly have to ask how the human being acts in regard to himself” when “going through death ... With this concept of the continuing existence of the soul we are not therefore bypassing our experience and laying hold of an unknown sphere of merely illusory existence, but we find ourselves in the midst of a comprehensible reality accessible to our thinking.” And now Fichte says—and this is what is important—this consciousness points to something beyond itself. “... Anthroposophy produces results founded on the most varied evidence that according to the nature of his being as also in the real source of his consciousness man belongs to a super-sensible world. Our ordinary consciousness, however, which is based on our senses and on the picture of the world that arises through the use of sight, and which includes the whole life of the sense world, including the human sense world, all this is really only a place where the super-sensible life of the spirit is carried out in bringing the otherworldly spiritual content of ideas into the sense world by a conscious free act ... This fundamental conception of man's being raises `Anthropology' in its final result into `Anthroposophy'.”

Into an “anthroposophy!” He uses the expression, anthroposophy. We can see from this the longing for the science that today has to become a reality.

To cite another example—owing to lack of time I can only quote a few examples—I would like to bring in the important German thinker, Vital Troxler (1780-1866), who also did some important teaching in Switzerland. He speaks out of the same approach, but still instinctively, because the science of spirit or anthroposophy did not exist at that time: “Even in earlier times philosophers distinguished a fine, noble, soul body from the coarse body ... a soul, which contained within it a picture of the body which they called a model and which for them was the inner higher man ... More recently even Kant in his Dreams of a Spiritual Seer dreams seriously as a joke about a wholly inward soul man, that bears within its spirit-body all the limbs normally to be found outside ...”

And now Troxler says: “It is most gratifying that the most recent philosophy, which ... must be manifest ... in anthroposophy, climbs to greater heights, and it must be remembered that this idea cannot be the fruit of mere speculation ...”

I do not need to quote the rest. He means that there must be a science which leads to the super-sensible, to the qualities of this super-sensible body, just as anthropology leads to the physical qualities and forces of the physical human body.

I have dealt with characteristic thinkers on this subject in my book, The Riddles of Man. They did not work out these things as the present-day science of spirit can do, but they spoke out of instinctive longing for a future science of spirit that has now to become a reality through this present science of spirit. Thus also the son of the great Johann Gottlieb Fichte, the important philosopher, Immanuel Herman Fichte.

In his Anthropology, the second edition of which appeared in 1860, Fichte says that there can be nothing that persists in matter: “In the elements of matter it is not possible to find the unifying form principle of the body that is active during our whole life. We are therefore directed to a second, essentially different cause in the body. Insofar as this contains what persists in the digestion it is the true, inner, invisible body that is present in all visible matter. The outer manifestation of this, formed out of the never-ceasing digestion may henceforth be called `body' which neither persists nor is a unity and which is the mere effect or image of the inner bodily nature, which casts it into the changing world of substance in the same way that an apparent solid body is made out of the particles of iron filings by a magnetic force, but which is again reduced to dust as soon as the binding force is taken away.”

Thus we see that Immanuel Hermann Fichte instinctively finds himself in the position of having to accept a force-body which holds the material components together in a material body in a certain formal structure like a magnetic force.

You notice, too, that Fichte also longs for an anthroposophy when he deals with the super-sensible in man and draws our attention to it.

Anthroposophy does not appear at a particular time without reason, but it is something that has long been anticipated by the really deep core of our soul life. This can be seen quite clearly in the examples I have given.

Now I must turn to the other aspect of the development of our soul life, the development of the will. What I have said so far was concerned with the development of the mind. The will, too, can be led beyond the condition it has in our normal consciousness. If you imagine that someone—I only want to mention the most important things, the rest can be read in my books—that someone were to look at his inner life in the same way that we look at our ordinary life between human beings under normal conditions, the life of the human community, we can notice our reaction when a desire or impulse awakens when we say: Conditions allow this impulse, this desire to take its course; another time the conditions do not allow us, or we do not allow it. We see that we evolve a certain responsibility toward outer life that is rooted in our conscience. We develop quite definite feelings, a particular configuration of our soul life in our conscience, concerning what we do or do not do. Our normal consciousness is subject to our soul life in developing such inner demands or standards—we obey logic, but when it comes to thinking or not thinking, to whether thinking is clear or restricted, how cool and logical our relationship is to this as compared to our relationship to outer life! We accept the one because we can, as it were, grasp it in spirit, as a mental image; we reject the other. But one cannot experience the intensive life that we feel in our human responsibility when it comes to our purely logical and scientific thinking.

The second kind of exercise consists in pouring out a certain kind of inner responsibility over our thinking, over our mind, so that we reach the point of not only saying: This opinion is valid, this opinion is properly conceived, I can give it my assent and so on, but also that we manage to preserve a mental image in the same duty-bound consciousness as we have when we do not go through with the one or the other action. Morality—though quite a different kind of morality from the one we have in normal life—is poured out over our mind, over our mental images. Inner responsibility poured out over the life of our mental images results in attitudes where in dealing in certain experiences we allow ourselves some mental images and reject others, in the one case accepting them, in the other rejecting them by a justified but temperate antipathy. From this new aspect, sympathy and antipathy activate our inner life. This again has to be practiced for a long time. I will give an example of how this can be supported by accustoming ourselves to allowing a mental image to be present in our souls in as manifold a way as possible.

In ordinary life one person may be a monist, another a dualist, the third a materialist, the fourth a spiritualist and so on. If we learn to immerse ourselves in the life of our mental images our concepts take on a different aspect in the living inner experience of the world of our mental images so that we come to recognize: Of course, there are concepts of materialism, they can be used for a particular province, for a particular sphere of the world. In fact, they must be available, for one can only get something out of immersing oneself in a particular sphere of the world if one has grasped materialism in all its many aspects. For another sphere of the world spiritualistic concepts are needed, for a third, monistic, for a fourth, the concept of idealism and so on. Monistic, dualistic concepts—they enrich the life of our minds and we know that such concepts mean no more than do different photographs of a tree taken from different points. We learn now to immerse ourselves in an inner element, an inner tolerance, that once again is an outpouring of moral substances over our inner life. It is just like someone receiving a picture of a tree that he has actually seen, who would never say, if he received a picture of the tree taken from a different angle, that it was not the same tree. Just as we can have four or even eight pictures which all portray the same tree, so we learn to look at all sorts of ideas, which singly would represent a one sided picture of reality, and to learn about them, to look into them with great care and immerse ourselves in their manifoldness. This is normally underrated when it comes to doing the exercises which have now to be undertaken. This is something that is not much understood today, even by the best, but it does lead to the further development of the will in a way similar to the development of the mind that I have described. We then experience that the will liberates itself from being bound to the body.

Just as oxygen can be extracted from water, so the will is released by means of the energetic pursuit of these various exercises that are described, and it becomes freer and freer, and more and more spiritual. By these means we awaken a real, higher man in ourselves that is not just an image of an ideal nor something thought out. We make the discovery which is still a paradox to most people today, but which is quite real for the science of spirit, that a second, more subtle man lives in us, having a quite different consciousness from our normal consciousness. And this consciousness that we can awaken in this way shows us that it is a much more real man than the one that we live in the physical body and move around in. This man in us can make use of the eye of the spirit, as I called it earlier, in the etheric body, in the way I have described.

The acceptance of such another consciousness of another more all-embracing man—this has a far more intimate connection with nature and its beings and to the spiritual world than our normal consciousness.—The acceptance of this also was instinctively foreseen by the more penetrating scientists of the 19th century. Here, too, the science of spirit brings about a fulfillment. I would only like to point out how Eduard von Hartmann worked in this direction, though I do not wish to advocate his philosophy in detail in any way. In his really controvertible work, The Philosophy of the Unconscious, Hartmann referred to the fact that an unknown soul quality is to be found behind the normal consciousness of the human being that—as Eduard von Hartmann describes it—comes to expression painfully in a way, and which has a kind of underground telephone connection with the unconscious spiritual nature of the outer world, and which can work its way up, and does work its way up, through the astral nature and pours out of the unconscious or subconscious into our normal, everyday consciousness.

Eduard von Hartmann really pointed instinctively to what the science of spirit teaches as a fact. Only he believed that this other consciousness of the human being could only be arrived at by theoretical hypotheses, analytical concepts and inferences. This was what he was lacking because he never wanted to take the path which is appropriate to his time: not just to formulate the life of the soul theoretically, but to take it actively into training in the two ways that have been described.

It has been possible to see from this that the acceptance of this spiritual nature in everything is much more helped by the solution of the mystery of the human being—even from a philosophical viewpoint, if it really remains philosophical—than all that can be done by the rest of science in the ways described above. And this can be proved by what has happened. Just in these matters Eduard von Hartmann proves a remarkable figure.

In 1869 he published his Philosophy of the Unconscious. Here he discussed how the spiritual that lives in the soul, hidden, as it were, in the spiritual soul, also lives in nature, and how the materialist today has only a one-sided idea of how the spiritual that lives in the soul also permeates and invades nature. In was 1869 that The Philosophy of the Unconscious was first published. It was the time when people had the greatest hopes of gaining a new view of the world on the basis of the new Darwinian approach, the laws of natural selection and the struggle for existence. Hartmann energetically opposed everything connected with this approach from a spiritual viewpoint, and naturally enough the scientists who were full of materialistic interpretation of Darwinism reacted to what Hartmann said. They said: Well, of course, only a philosopher can speak like that who is not at home in real scientific research and who does not know how conscientiously science works!—And many works were published by various scientists attacking Hartmann's Philosophy of the Unconscious. They all wrote basically the same thing—Hartmann was a dilettante and one should not bother to listen to him any further. One only had to protect the layman who always fell for such things; that is why Hartmann's position should be exposed.

Among the many works that appeared there was also one which was anonymous. From start to finish everything was brilliantly refuted. It was shown how from the viewpoint which a scientist had to have, he understood nothing about how science works in its approach to the great mystery of the world!—The scientists were tremendously enthusiastic and were in full agreement with what the anonymous author had written, and it was soon necessary to reprint this ingenious, scientific work. Oskar Schmidt and Ernst Haeckel themselves were full of praise and said: It is a pity that this colleague of ours, this significant scientific thinker, does not say who he is. If he will only say who he is we will regard him as one of ourselves.—In fact, Ernst Haeckel even said: I myself could have said nothing better than what this anonymous author has marshaled from the scientific viewpoint against Hartmann.

And lo and behold, a second edition was needed just as the scientists had wished, But now in the second edition the author revealed himself. It was Eduard von Hartmann himself who had written the work! This was a lesson that could not have been executed more brilliantly for people who constantly believe that those who do not adopt their own attitude could not possibly understand anything about their learning and knowledge. It is a lesson from which we can still learn today, and particularly those could learn who, when it comes to opposing what the science of spirit teaches, approach it with a similar attitude.

The scientist of spirit or anthroposophist knows quite well the sort of things that can be leveled against anthroposophy, however well it may be presented. He is fully aware of what can be said against it, just as Eduard von Hartmann was able to present what the scientists found to be excellent and to their liking. Such lessons, it is true, are soon forgotten, and the old habits soon return. But we can recall them, and we should learn from them. It is not only with Eduard von Hartmann but also with others that an instinctive feeling has arisen that quite a different kind of consciousness is at work in the depths of the human soul.

I would remind you of Myers, the English scientist and editor of the reports of psychic experiments which were published in many volumes and which set out to show how there is something hidden in the human soul that exists alongside our ordinary experience,—what James, the American, called the year of the discovery of one of the most significant facts, namely the discovery of the unconscious in 1886. Today scientists on the whole know very little about such things. They know nothing of Eduard von Hartmann's arguments, nothing about James, nothing about 1886 when Myers discovered the unconscious, the part of us that is of a spirit-soul nature and is connected with the spirit-soul nature of the world, and that rises into and awakens our normal consciousness. It is the same as I have described as awakening as if out of our everyday consciousness, out of a dreaming state, and makes our ordinary consciousness into a perceptive consciousness.—But in Myers and James it is to be found in a chaotic and immature state, rather like a hope or promise.—It becomes a real fact for the first time with the science of spirit or anthroposophy.

And so we see—however paradoxical it may appear today—that the development of the inner powers of the soul emerges on two fronts. I can only indicate how what I have described in its first beginnings, when systematically carried out, eventually leads to our being increasingly able to learn to use the spiritual eye in the etheric body by means of the other man that lives in us, and we discover this world of inner processes in ourselves and are able to feel ourselves as belonging to it. How we then learn not only to overcome our conception of space, but also of time. We come to look at time in quite a different way. And, as I have said, we become able not only to carry ourselves back in our memories into the past, but also to gain experience of ourselves at earlier points of time and also to carry ourselves back beyond the time that we normally remember.

You all know that we can remember back only to a certain point in our childhood. This is as far as we can think back to. What we experienced in the first years of our childhood we can only be reminded of from outside. But now we can carry ourselves back to the time in our earliest childhood when as human beings we were not yet able to recognize or perceive our powers, to the time when the forces we need for our ordinary consciousness were needed for the initial growth of the body. That is to say, we learn to perceive not with the ego of our earliest childhood, but the ego that has brought our spiritual nature out of the spiritual world and united itself with what has been inherited in the way of physical forces and substances from our father, mother and ancestors. We go back to this spiritual human being. From the present moment we look back with an awakened consciousness and see through the sense world into the spiritual; we have a spiritual world before us. Similarly, when we carry ourselves back in time we then have a qualitative experience of the life that we live in the body and that comes to an end with death. On the one hand, our ordinary perception cuts us off in our normal consciousness from spiritual reality; on the other, our bodily experience cuts us off in our normal consciousness from what exists beyond the gate of death. The moment we reach the time which we can remember back to, we see on the other hand life bordered by death, and we see what death makes of us. What is beyond death is revealed, together with what is beyond birth, only divided, kept apart by our life in the body. The spiritual man, the eternal in us, is experienced in that we see our physical life as a river; the one bank is birth and the other bank is death. Death, however, is revealed together with what exists before birth.

We also see maturing in us what leads from this life to a further life on earth. For if we have gone through the gate of death we then see what lives in us. Just as we can say that there is something that lives in the plant which, having gone through the dark and cold time of year, develops into a new plant, so we see how our spirit-soul nature that is within us in this life goes through the spiritual world between death and birth and appears again in a new life on earth. All this becomes accessible to our perception when we develop the powers of the soul in the way that it has been described. Just as we grow accustomed to a physical world through our open eyes and open ears, so we accustom ourselves to a spiritual world, really become concretely aware of a spiritual world that exists around us. We live together with spiritual beings, spiritual forces. Just as we recognize our life, our body, as the expression of our spiritual being which begins at birth, or rather at conception, so we also come to know our physical life on the earth, our physical earth, as a further condition or state of something that has been preceded in planetary existence.

We come to see our earth as a metamorphosis, a transformation of an earlier planet, in which we existed as human beings at an earlier stage, not yet with the present-day physical body, but in a spiritual state and with the nature we have today in a spiritual form. The animals have undergone a downward evolution, the human being has evolved in such a way that the point at which man and animal meet is to be found in the spiritual and not in the physical. Man's evolution on the earth is a continuation of the life on an earlier planet, which has been transformed into the present earth, and which will similarly be transformed into the next stage and will enable the human being to take into himself an ego that today is still slumbering in him, but which will become more and more awake in the further course of evolution. The whole world will be spiritualized.

When we speak about nature we do not content ourselves with referring to a vague pantheism existing in the outer world, but in looking at the being of the earth we speak of rising stages that we get to know. Nor do we enter into a spiritual world with a vague pantheism, but as a concrete individual and real human being.

Today one is forgiven least of all for saying such a thing as this. Nevertheless it is true that a real, concretely spiritual world is opened up to us, the spiritual world that we belong to with our spiritual man, just as with our physical man we belong to ordinary physical reality.

And so in bringing about a methodical awakening of inner life the science of spirit or anthroposophy adds knowledge of spirit to natural knowledge and introduces a different picture of the world from the one we have in our ordinary consciousness. In this connection the science of spirit will gradually have to be taken into the hearts of those who are longing for it, but who for the most part do not know that this longing exists in their hidden feelings. But it is there, and it will come to be more and more recognized.

It is remarkable how even the most eminent thinkers of our time and of the immediate past have not yet been able to grasp the details of the kind of experience I have been describing. I wanted to cite the great philosopher Eduard von Hartmann who had an idea of what it was about, but who was only interested in reaching another consciousness in the human being theoretically, and who was unable to discover that one cannot find one's way into the spiritual by theories or hypotheses, but only by experience, by working upon one's thoughts in such a way that they are sent out as messengers into an unknown world, from which they return as experience, and that leads one into the spiritual world, as I have described. But the experience of it must be based on accepting the existence of a world of ideas and images as real.

Forgive me if I say something personal once more, but it is very much connected with this whole subject. I do not particularly wish to do so, but you will see why I refer to it.

In 1894 I attempted in my Philosophy of Spiritual Activity to provide the world with just such a philosophical approach as a preparation for the science of spirit, where the individual human viewpoints, which sometimes have such remarkable names, could be understood, not as a choice of mutually exclusive views, but that they could be seen like photographs or different pictures of the same object and that these concepts could be allowed to speak for themselves so that one has a many-sided picture.

Eduard von Hartmann studied this Philosophy of Spiritual Activity in 1894, and he sent me his copy in which he had made notes. I would like to read a passage from the letter he sent me. It contains singular, philosophical expressions but what he means is quite clear even without going into what these expressions mean.

In the first place he says, for instance: “The title should be `Monism based on the theory of knowledge—ethical individualism,' and not `Philosophy of Spiritual Activity'.”

But he has an instinctive feeling for the fact that these two aspects are supposed to throw light on one and the same thing. He thinks, however, that they cannot be brought together. They are in fact brought together in the life of the soul and not by means of empty theories. This is what he meant. And similarly in other points.

Eduard von Hartmann therefore says: “In this book neither Hume's absolute phenomenalism nor Berkeley's phenomenalism based on God are reconciled, nor this more immanent or subjective, phenomenalism and the transcendental panlogism of Hegel, nor Hegel's panlogism and Goethean individualism. Between these two aspects there yawns an unbridgeable abyss.”

Because all these views exist in such a living way, they all testify to the same thing, they characterize one and the same thing from varying viewpoints!

Hartmann has an inkling of this, a feeling for it, but he does not see that what is important is not a hypothetical and theoretical way of putting them together in thought, but a living way of experiencing them as a unity.

He therefore goes on to say: “Above all, the fact is ignored that phenomenalism leads with absolute inevitability to soliphism [this may be a coined word, a `typo,' or the translator really meant solipsism - e.Ed] (that is, to a doctrine of being one, a doctrine of the ego), to illusionism and to agnosticism, and nothing is done to prevent this plunge into the abyss of un-philosophy, because the danger is not even recognized.”

This danger certainly has been recognized! And Eduard von Hartmann once again instinctively uses the right expression: “plunge into the abyss of un-philosophy.”

This is precisely what I have described today! Of course, this plunge into the abyss is not prevented by un-philosophy or by any hypotheses setting out to be philosophical, but only by our real life being led into the other existence, by the unconscious being made conscious, so that what is experienced objectively and independently in the soul can be guided back again into the conscious.

You can see here how the science of spirit or anthroposophy has gradually to get to grips with the longings and hopes for such a science, that exist at the present time, but which in themselves cannot get as far as what has to be achieved in the science of spirit, because for this to happen it is imperative to see that intimate work on the soul has to be done which does not remain mystically subjective, but is just as objective as ordinary science and knowledge.

What then has been done about this up to now? I have cited Oskar Hertwig to you. Oskar Hertwig is one of those who felt the significance of Eduard von Hartmann!

Ernst Haeckel is one of those who mocked most at what Eduard von Hartmann published in his Philosophy of the Unconscious.

Oskar Hertwig still cites Eduard von Hartmann continuously and does so in full agreement with what he says, even where Eduard von Hartmann says that the way in which the idea of natural selection is treated as a modern superstition is like a childhood disease, a scientific childhood disease of our times. This is cited by Oskar Hertwig, himself a pupil of Haeckel, as an appropriate statement about natural science by Eduard von Hartmann. And there is much more like this. It all adds up to a clear statement as to what science is unable to recognize and what it would really have to recognize. But what has happened is that the pupils of the great teachers of science of the 19th century have already started to refute everything that existed earlier in the nature of the hopes I have been talking about.

Oskar Hertwig is extraordinarily interesting because he shows that science today cannot have any objection to such a philosophy as Eduard von Hartmann's.

If the scientists find their way to Eduard von Hartmann, they will also find their way to the science of spirit. But then the general consciousness of humanity too will be able to find its way.

The science of spirit will encounter opposition enough from other directions as well. To conclude, I would like to mention briefly the objections that are constantly brought by the adherents of various religious organizations against the science of spirit. It is remarkable how it is just from the religious viewpoint that the science of spirit is attacked. It is said, for instance, that what the science of spirit has to say contradicts things in the Bible or that are held according to tradition.—But is this really what we should be concerned about? Could we think of not wanting to discover America because it cannot be found in the Bible or in Christian tradition?

If anyone believes that the power of the greatest thing in the world—Christianity—could be endangered because of some discovery, he cannot have much faith in it!

When I hear of how objections can be made by Christians, I recall a theologian, this time not Protestant, but Catholic, a teacher of Christian philosophy, member of a Catholic faculty of theology, who gave his inaugural lecture on Galileo—and we know how the church dealt with Galileo. This really genuinely Christian and Catholic priest, who up to the time of his death never denied that he was a true son of the church, said in his lecture on Galileo: It is with injustice that a really perceptive Christianity turns against the progress of natural science as brought about by such people as Galileo. It is with injustice that Christianity declares certain ideas which are falsely said to be derived from Christianity, to be irreconcilable with natural science. For modern science, thinks this priest and professor of theology, only appears to be irreconcilable with the more limited view of the world held by the ancient peoples, but not with the Christian view, for this Christian view, properly understood, is bound to confirm the discoveries of more and more wonders in the world, and is bound to confirm the glory of the Godhead and the glory of the Christian view; it is bound to confirm the wonders that divine grace has instituted upon the earth.

We can say the same about the science of spirit, for there is no contradiction between it and Christianity, properly understood. But contradiction exists only between it and a false teaching that unjustly purports to originate from Christianity. The only thing that the science of spirit cannot be reconciled with is a narrowly conceived scientific view of the world and not with a broadly based Christian view. And the discoveries of the science of spirit, the wonders that it finds in the spiritual world, will not mean an end to the wonders that Christianity teaches us about, but on the contrary will confirm them.

Laurenz Mueller, also a genuinely Christian theologian and professor, speaks in a similar vein: Christianity does not contradict and is not intended to contradict a doctrine of evolution properly understood, as long as it does not set out to be a purely causal evolution of the world and to place man only within the framework of a physical causality.

The science of spirit does not clash with Christianity, because it does not lead to the deadening of religious life and vision, but, on the contrary, it encourages and fires religious life and vision.

And those today who still believe that their Christianity would be endangered by the science of spirit will gradually have to realize that whereas wrongly understood science has driven away more and more souls, both outwardly and inwardly, anthroposophy or the science of spirit, because it kindles religious life, will bring even educated people back to the great mysteries, not only of Christian teaching, but also of Christian deeds and ceremonial services. This will largely be the work of the future, in fact, of the relatively near future.

Just in this connection one could wish that things would be better understood and that above all there were more willingness to understand the matter, that one would not formulate a picture without really going into it and then setting up this picture as something contradictory to Christianity.

I can only mention this very briefly. I would have to speak for a long time if I had to go into everything in detail—but this could be done—to show that Christianity has not the slightest grounds for turning against such ideas as repeated lives on earth.

To finish with, allow me to say a few words about the teachings of natural science.

Today natural science has arrived at the point of realizing what it cannot attain. Oskar Hertwig—to keep to our former example—hits upon something in a remarkable way in his book Das Werden der Organismen. Eine Widerlegung von Darwins Zufallstheorie.

In a remarkable way he comes to the conclusion that it is not any objective research, nor analytical research into scientific facts, that has led to the materialistic philosophy of Darwinism, but it arises from the fact that the people of this age have borne this materialistic outlook in themselves, have borne the belief in the unspiritual nature of the outer world in themselves, and have applied this to nature.

And here it is very interesting to feel the weight of Oskar Hertwig's own words to show the real nature of the situation.

Hertwig says: “The principle of utility, the conviction of the necessity of unrestricted commercial and social competition, materialistic tendencies in philosophy, are forces that would have played an important part, even without Darwin. Those who were already under their influence greeted Darwinism as a scientific confirmation of the ideas they already cherished. They could now look at themselves, as it were, in the mirror of science.”

“The interpretation of Darwin's teaching,” Oskar Hertwig continues, “which is so ambiguous in its uncertainties, also allows for a varied application in the other spheres of economic, social and political life. Each person can get what he wants from it, just as from the Delphic oracle, and can draw his own conclusions concerning social, hygienic, medical and other questions, and can call on the scientific learning of the new Darwinian biology with its unalterable laws of nature, to confirm his own views. If however these laws of nature are not what they are made out to be”—and Oskar Hertwig sets out to prove, and does prove, that they are not really laws of nature, “could there not also be social dangers when they are applied in various ways to other spheres? We surely do not believe that human society can use for fifty years such phrases as bitter struggle for existence, survival of the fittest, of the most useful, the most expedient, perfection by selection etc., without being deeply and substantially influenced in the whole direction of this kind of ideas.”

This is what a scientist is already saying today. He is not just saying that these materialistically formulated ideas of Darwinism are wrong, but that they are injurious, that they inevitably lead to difficulties in the soul life, and to social and political harm. Only the restricted and one-sided views of certain scientists could maintain otherwise. And sometimes this works out in the most terrible way.

A great scientist of the present day for whom I have great respect—and it is just because I have respect for him that I cite him now—hints in a remarkable way at how the scientist does not perhaps wish to be understood, but at how he must be understood on the basis of his attitude toward what can be expected of a purely naturalistic view of nature. The scientist, for whom I have the greatest respect, says at the end of a significant book—and these are now his own words that I am quoting: “We live today in the best period of time”—this is what he maintains, it cannot be proved with full validity, but he asserts: “we live today in the best period of time, at least we scientists, and we can even hope for better,” he says, “for in comparing the science of today with the achievements of earlier scientists we can say with Goethe who knew so much about nature and the world:

The pleasure ... is great, to cast

The mind into the spirit of the past,

And scan the former notions of the wise,

And see what marvelous heights we've reached at last.”

—Thus speaks a first class scientist at the end of an important book!

I do not know whether many people notice and think about the person whom Goethe makes say this. Is it really Goethe, the one who knew so much about the world and nature, who says this? No, he puts it into the mouth of Wagner

And Faust replies to Wagner:

“How strange, that he who cleaves to shallow things

Can keep his hopes alive on empty terms

And dig with greed for precious plunderings,

And find his happiness unearthing worms!”

This is the real view of the one who knew so much about the world and nature!

And if scientists today do not yet realize what can be built on the basis of the sound foundations to be found in a view of the world, such as also shone through Goethe, one can understand what Oskar Hertwig so rightly says: The materialistic conception of the world and Darwinism with its materialistic bias have arisen out of the general materialistic attitude of the times, their naturalistic methods, their materialistic impulses and feelings, and which have then been applied to nature. But the facts disprove this.

The scientist of spirit replies to this out of what he believes to be a deeper knowledge of the world and of man: No, it is not such a narrow view like the one prevalent around the middle of the 19th century that should affect our study of nature, but our views should be formulated according to the highest possible content that spirit and soul can attain, and they should then be applied to nature to see if nature really confirms them. We can then expect that the resultant view will not be anything like Darwinism. This latter believed the world to exist according to certain laws and, as we have seen, nature herself has disproved this belief.

The science of spirit strives to study the human soul in its depths, and to draw out of these depths the spirit that exists in the broadest and most embracing sense as the foundation of existence in spiritual beings and forces. It is not a one-sided but a many-sided path that it takes, for there is not only one path it follows, but it follows all the paths on which the human soul is led, from out of its own rich inner life. The science of spirit may be allowed to hope that the questions, the mysteries, which nature has put to it will not be refuted by nature, but that the spirit in nature will affirm them because the spirit that lives in nature also lives in man, and not, as in the other case, to deny what the science of spirit or anthroposophy envisages the real nature of the human mystery to be.

In the last lecture we retraced the past of man more particularly from the point of view of his form and his body. We will now consider the past as regards his states of consciousness.

The following questions often arise before the mind: Is man the only being upon Earth who possesses self consciousness? Or again: What is the relation between the consciousness of man and that of the animals, plants and metals? Have these lower kingdoms of life any consciousness at all?

Imagine that a tiny insect crawling on the body of a man could see only his finger. It could have no conception whatever of the organism as a whole, nor of the soul. We ourselves are in exactly the same position as regards the Earth and other beings indwelling it. A materialist has no conception of the soul of the Earth and, as a natural result, he is not aware of the existence of his own soul. Similarly, if a tiny insect is unaware of the soul of man, this is because it has no soul with which to perceive.

The Earth-soul is much more sublime than the soul of man and man knows nothing of it. In reality, all beings have consciousness but man's consciousness is quite different, inasmuch as in our age it is perfectly attuned to the physical world.

As well as the waking state (corresponding to the physical world), man passes through other conditions of consciousness. During dreamless sleep, his consciousness lives in the devachanic world. The consciousness of the plant is always devachanic. If a plant ‘suffers,’ the suffering brings about a change in devachanic consciousness. The animal has astral consciousness, corresponding to the dream-life of man.

These three states of consciousness are very different. In the physical world we evolve ideas simply by means of the sense organs and the outer realities with which these organs put us into touch. In the astral world, we perceive the surrounding milieu only in the form of pictures, feeling at the same time as if we were part of them.

Why does man, who is conscious in the physical world, feel himself separate from all that is not himself? It is because he receives all his impressions from a milieu which he perceives very distinctly outside his body. In the astral world, on the contrary, we do not perceive by means of the senses but by the sympathy which makes us penetrate to the heart of everything we encounter. Astral consciousness is not confined within a relatively limited field; in a certain sense it is liquid, fluidic. In the devachanic world, consciousness is as diffused as a gas might be. There is no resemblance whatever with physical consciousness, into which nothing penetrates except by way of the senses.

What was the object of this shutting-off of consciousness which followed the stage of imaginative consciousness? If such a shutting-off had not taken place, man could never have said ‘I’ of himself. The divine germ could not have penetrated into his being in the course of evolution if it had not been for the crystallisation of his physical body. Where, then, was this divine Spirit before the solidification of the Earth and of consciousness? Genesis tells us: “The Spirit of God moved upon the face of the waters.” The divine Spirit, the spark of the Ego, was still in the astral world.

In higher Devachan, beyond the fourth degree, referred to in occultism as Arupa (without body), where Akasha (negative substance) has its rise—there is the home of the consciousness of the minerals. We must try to reach a deep and true understanding of the mineral kingdom and discover our moral link with it. The Rosicrucians in the Middle Ages taught their disciples to revere the chastity of the mineral,—“Imagine,” they said, “that while retaining his faculties of thinking and feeling, a man becomes as pure and free from desire as the mineral,—He then possesses an infallible power—a spiritual power.”—If we can say that the spirits of the several minerals are living in Devachan, we can say equally correctly that the spirit of the minerals is like a man who might live only with devachanic consciousness.

In other beings, then, the existence of consciousness must not be denied. Man has traversed all these degrees of consciousness on the descending curve of evolution. Originally he resembled the minerals, in this sense, that his Ego lived in a higher world and guided him from above. But the aim of evolution is to free man from being subject to beings endowed with a consciousness higher than his own and to bear him to a point where he himself is fully conscious in higher worlds.

All these levels of consciousness are contained within man today:

1. The consciousness of the mineral-corresponding to deep sleep.
2. The consciousness of the plant-ordinary sleep.
3. Animal consciousness-dream-life.
4. Physical, objective consciousness-the normal waking state. The two former states are atavistic survivals.
5. A consciousness which repeats the third stage but retains the acquired quality of objectivity. Images have definite colours and are realised as being quite distinct from the perceiver. The subjective sense of attraction or repulsion vanishes. In this new imaginative consciousness, the faculty of reason that has been acquired in the physical world retains its own powers.
6. Sleep itself—not the dream—here becomes a conscious state. We do not only behold images but we enter into the living essence of beings and hear their inner tones. In the physical world we give names to things but the names are merely outer appellations. Only man can express his own being from within by saying ‘I’—the ineffable name of conscious individuality. By this word we distinguish our own personality from the rest of the universe. But when we become conscious of the world of sound, each being, each thing communicates its own true name; in clairaudience we hear the sound which expresses its innermost being and rings forth as a tone in the universe that is distinct from all others.
7. One stage further and deep sleep becomes a conscious state. Description is impossible, for this condition passes beyond the limits of comparison. All that can be said is that it exists.

Such are the seven states of consciousness through which man passes, and he will pass through others too. There is always one central state, with three beneath and three above. The three higher states reproduce, in a higher sense, the three lower. A traveler is always at the centre of the horizon. Each state of consciousness develops through seven states of life, and each state of life through seven states of form. Thus seven states of form always constitute one state of life; seven states of life compose one whole period of planetary evolution, for example that of our Earth.

The seven states of life culminate in the formation of seven kingdoms, of which four are actually visible: the mineral, plant, animal and human kingdoms. In each state of consciousness, therefore, man passes through 7 x 7 states of form this brings us to 7 x 7 x 7 metamorphoses (343).

If we could envisage in one single tableau the 343 states of form, we should have a picture of the third Logos.

If we could envisage the 49 states of life, we should have a picture of the second Logos.

If we could envisage the 7 states of consciousness, we should have a conception of the first Logos.

Evolution consists in the mutual interaction of all these seven forms. In order to pass from one form to the other, a new spirit is necessary (the action of the Holy Spirit). In order to pass from one state of life to another, a new power is necessary (the action of the Son). In order to pass from one state of consciousness to another, a new consciousness is necessary (the action of the Father).

Christ Jesus brought a new state of life and was in very truth the Word made Flesh. With the coming of the Christ, a new force entered into the world, preparing a new Earth in a new relationship with the heavens.

Last time I tried to give an overview of the processes in the earthly system that are closest to us. I tried this insertion about cosmic processes because we need it to better understand the Apocalypse. Last time, I pointed out that before the beings that populate our Earth today were formed – above all, humans and the other three natural kingdoms that belong to them: the animal kingdom, the plant kingdom, and the mineral kingdom – before these beings were on Earth, they were on other planets.

Now I ask you to understand what I am going to say today in the sense in which I already indicated it for the last lesson, and to take it even more so today. We are entering particularly high realms of supersensible vision, realms about which we are only able to make suggestions. They are not only difficult to understand, but the observation itself and what we can know about it is so subtle that it is quite difficult for those whose thoughts and especially their feelings are still rooted in the materialistic views of our time to get beyond the word “fantastic” when they hear about the things that are to be discussed today. It is not so easy for people in a materialistic age to get away from materialistic ideas. Thoughts can be freed more easily, but feelings still say too much: this is something that I cannot grasp, that is something that lies so far beyond what we call reality. Precisely because our feelings lag slightly behind what our thoughts rise to, I would like to point out that we are dealing with times that lie far behind us and that are very different from what we are accustomed to calling reality today.

To give you an idea of what I want to say, I have to start at the beginning. I have to start from a planet from which, so to speak, man first developed, from a planet from which he actually originated. Before man came into existence on this earth, he passed through three such planets. The last planet we passed through as human beings is called the Moon in the esoteric language. This is not the present Moon; the present Moon is only a cinder. The Moon we are talking about here is the predecessor of our earth, on which, in primitive conditions, what man has today developed. This was preceded by another planet, which we call the “sun” in esoteric language. This old sun is therefore also to be counted among the planets. Today and next time, I will be able to say more about this. We will return to the times when man left the moon again to undergo stages of development on Earth, which we will still get to know.

But now we have to go back to the third or the last - or even the first - planet where man first appeared, so that we have three planets that come into question for us humans, that were really our residences before we came to this earth. I will give you, as far as possible, a description of this first planet. This first planet differs fundamentally not only in terms of its physical nature but in terms of all its nature from everything that today's man is accustomed to imagine. What we are accustomed to seeing today, even what we are accustomed to thinking, did not yet exist at that time. All of this has only developed from that. Therefore, I will only be able to give a figurative and approximate description of this first planetary state in which man was.

Let us take a look at man himself during this first state. During the first state, man had a consciousness that was very different from the consciousness that man has on earth. The consciousness that man had at that time was dull. It was the same consciousness that a stone has today. But you must not compare it with what lives consciously in a stone today. Although it was dull, what lived in consciousness as in the stone at that time, it was all-encompassing at the same time. The whole sphere of development that man recognized as his dwelling place, and also everything around it in the stars that was in contact with this sphere of development, all this could be surveyed by this consciousness. This consciousness can still be produced in certain circumstances in humans today, albeit in very abnormal conditions, when the other states of consciousness of dream consciousness and deep trance are no longer present, but when very abnormal conditions occur. Medicine is also familiar with these conditions. Then a very deep trance occurs, and this deep trance is linked to the fact that these people begin to draw entire planetary systems in a chaotic and disorderly fashion. You can experience, for example, that in sanatoriums where people with such pathological conditions are housed, these patients record entire planetary systems. However, they only vaguely resemble what we speak of in theosophy. But one thing emerges from the state: people have a dull consciousness, and this consciousness not only spreads around the planet on which they live, but also over the neighboring world areas. It can be called all-consciousness. And such an all-consciousness was present in the people who were on the first planet.

All life on this first planet was such that it can only be compared to what you would experience if you were able to imagine the inanimate earth as it is today not only as permeated with stone and rock, but if you could imagine the earth itself as animated , as an animated ball – and, in addition, this entire animated ball is imbued with feeling; so that you would have had a feeling from an impression that someone had made on the planet at that time – for example, if someone had kicked the earth with their foot.

The planet at that time also had the most diverse conditions of growth and life. A mountain arose there, a valley there, and everything was surging with life and was all sensation. The shapes on it can only be compared to successive waves of the sea, with elements that spurt out and then splash back in the most diverse shapes. The whole is a wonderful surge and life. The whole grows and passes away in itself. The planet was in this state in its middle stages. It is difficult to characterize it with expressions taken from present-day things. But the planet was not the same in its first stages either. If you had transferred yourself with eyes, with physical sense organs into space, you would not have been able to see the first state of this planet. In its first state, this planet was in the Arupa state. It is there in a material condition that could not be perceived by the senses, even if such senses had been present. So it was in a highly refined state. In this state, only the highly developed clairaudient could perceive it. The highly developed clairvoyant would see nothing; even the psychic eyes, the clairvoyant eyes, cannot see anything in these first stages. You can only hear the planet. Only a fine clairaudience can perceive it. And all that you hear is a single fundamental tone, which is, however, developed in the most diverse ways. But a single fundamental tone is present; this varies and becomes manifold in itself.

When the planet then enters its second state, you cannot see it yet either, not even with clairvoyant eyes. But then it enters the third state, the astral state, and you can see it. But it is not the astral matter of the earth, it is a higher state, but I can call it that comparatively. In any case, you can already see an interweaving here. Everything that I described earlier as a swirling and surging can be seen here with the mind's eye. You can see billowing and swirling formations, but you cannot see them in a matter that you could grasp, but only in a matter that you see with the psychic eye in masses of colors and plays of colors of extraordinary subtlety - and in a formation that is distinguished by colors that cannot be compared to any of these earthly colors. That is a color picture.

Then we come to the fourth state. There we have a state that we can approximately call the physical state, the physical state. If there were an eye present, it could already see this physical state.

This is the state that I have described as sentient and living – but at the same time also in mineral formation, but not yet even, not yet flat. You have shell-like formations there, and everything is in a perpetual state of formation, as I have described. That is the fourth state. This is actually the first time that what we can call the very first ancestors of man are present. Such is man. He is an indeterminate being, taking on a different form at every moment, metamorphosing at every moment. Then the whole thing regresses again or, through the same states, also ascends again, similar to what I described last time: through the astral, the rupic, to the arupic. We have seen the development go from the arupic through the physical and back to the arupic. Down there in the fourth state, man has become physical for the first time.

We call this process the very first round of our human development. It is this first round that is the most important one that comes into consideration. This brings man on the planet as far as man can go on this first planet at all. The following rounds have no further significance for the further development of man to his perfection. Now, after going through a kind of sleep state, the whole thing starts all over again. The conditions are experienced two, three, four, five, six times. But during these six subsequent rounds or cycles, the actual human being, that which we now call a human being, does not make much further progress. Because what he achieves further is later lost and has no significance for further development. In contrast, higher beings, more exalted beings, who have come from earlier stages of development, develop and reach their perfection. In these following six rounds they reach their significance.

When the person is here, he is in the so-called elementary realm. And by being there, he becomes physical for the first time as a human being. The first elementary realm becomes physical there. It is important to note that we call this the 'first elemental realm'. And the state of consciousness in which he had a kind of omniscience, but in a dull way, is called 'tamas'. This is one of the so-called gunas. There the human being is at the first stage of evolution.

The whole thing is repeated seven times. So that these whole planets have taken on seven different forms seven times. So you could say that we are dealing with 7x7 states, equal to 49 states. These 49 states are referred to as the system of the first planet. These seven states are usually referred to as a planetary chain - but that is a poor description. The planet that I have described in this way is called Saturn in esoteric language - and for a very specific reason.

Anyone who wants to reach this planet at all must be capable of the following. The ordinary person at today's stage of his development has his bright day consciousness. He is with his consciousness on the physical plane, he is in sense consciousness. He ceases to have his consciousness when he sleeps. He either dreams or sleeps dreamlessly.

The dreamer may remember his dreams. During his dream, however, he usually has no consciousness. Now there is a possibility by which man is just as conscious during the dream as he is during his daily physical life. This is another state of consciousness. He is not just dreaming, he is consciously in a world in which he would otherwise only have dreamed, and that is the so-called astral world.

This world makes it possible for him to go back to what we call the development on the moon. There, the person can relive what happened during the lunar epoch.

An even deeper state is when the human being is conscious in dreamless sleep. Then a so-called continuity of consciousness occurs. The person is conscious while sleeping. Consciousness never stops; only the body sleeps, the spirit is awake.

This state of consciousness, when it is attained – that is to say, when a person, even when he falls asleep, nevertheless continues to be conscious, and when he wakes up, likewise consciously enters again into the bright day consciousness – makes it possible for him to transport himself back into the still preceding period. Then the person is able to carry out a real unification with that which is today the sun. He lives on the present sun. For those who have no real conception of the nature of clairvoyance, it is difficult to understand what I am saying. But I must share some experiences here.

Now there is an even higher state that elevates consciousness to yet another level. This is the state that extends beyond what is called the continuity of consciousness. It is a state of special enlightenment of consciousness itself, of this deep dreamless sleep consciousness. This makes it possible to have the experiences of the first planet during this life, and at the same time, when the clairvoyant focuses on the first planet, the fact occurs that he is united with what is currently the physical planet Saturn. But this has nothing to do with the Saturn of that time. So we have transported ourselves back to the 49 states through which man has developed.

Now I would like to continue by showing you how the development continues. I can continue to use the same drawing and can now simply say that a somewhat longer intermediate period, a kind of unconscious state, a state of sleep, now occurs for all beings that were in this planetary state, and then the whole game starts all over again.

Again we have these seven successive states, which means we have another round. This round now has a very specific task, it has the task of repeating everything that happened during the previous 49 states, so that during the first state of the seven states, in short, with sevenfold speed, what happened during the first 49 states is repeated, so that the person changes insignificantly, but now reappears here physically. Only in the second cycle is there a reorganization. And this second round is what matters now.

In this second round, after the Rupa and Arupa spheres have been experienced and we have entered the physical state, we no longer have a living, growing earth, but we have split off one realm and built a second one above it, and in this realm man is embodied. We now have a realm that is not so very unlike our mineral realm; we have a realm that is mineral, but we have growing minerals in it, just like our plants. These are living minerals. But this also gives rise to something dead. Man cannot use this. He would not be able to develop further if he did not excrete this. And he leaves behind the excreted matter as a special mineral kingdom. Man has then developed upwards into a kingdom that rises above the mineral kingdom, the nature of which could be described as plant animals. There are no such beings today. But we can compare them to animals that resemble today's jellyfish. These are very low-level animals, and even they are quite different. The beings that lived here had a much greater density and a completely different kind of substance that cannot even be compared to

what human substance is. You have to imagine these as refined, etherized, not less noble, but more noble than human substance. All the entities have the most diverse forms of stars. They were polyform stars, multifaceted and polygonal figures. All this is connected in a mobile way, structured according to numbers.

It is very important – you must remember this – that human consciousness has developed to a higher degree, to a consciousness that is no longer all-seeing, but has become brighter instead. The whole of the second planet, which we call the Sun, no longer knows everything, but has become brighter instead. This state of consciousness is called rajas. It is a consciousness that permeates all the higher realms. This consciousness is not limited to individuals, for the beings are not yet so strictly separated from each other, they still continually merge into each other. But beings are continually arising and continually passing away. They dissolve and form themselves again. In the first state, we only had to deal with the arising and passing away of dull forms; here we only had to deal with beings in this dull consciousness.

Man does develop further in the next cycles, but this is not particularly relevant for the upward development. What has lasting value for his development is the state he had reached during the second round.

The whole thing now begins again, after going through the same thing seven times – that is, a second time after a kind of sleep state.

Now, in the first cycle, we are dealing with a brief repetition of what happened on Saturn. Man appears once again as a kind of mineral sentient being, except that the sentience is no longer expressed in the same way. The sentience is gone; only growth and life remain. In the second round, man then repeats what happened on the sun. And in the third round, a further development of the human being takes place. There the human being first goes through the old conditions again and then appears in this third round in a physical state. This is the moon state, which we know as the predecessor of our present earth state. As a result, three realms have now formed, which differ from each other to a certain extent.

These three kingdoms are not similar to our three kingdoms, the animal, plant and mineral kingdoms, but they are something else. The mineral kingdom is one that still has traces of growth and life, of mobile and growing minerals. The plants are those that still have traces of animality in them. And above that is a third kingdom, one that is higher than even our highest present animal kingdom, but not yet as high as the present human kingdom. But that was all at the same time.

When I say that this third realm was not as highly developed, I am referring to the consciousness and spiritual qualities. Matter is much finer than the matter of the present-day human being. The human being is in an ether-like state, which bears a certain resemblance to that of a jellyfish. The shape of the human being is not very similar to the present-day human shape, especially in these conditions. If you wanted to describe it, you could say that it was a kind of quadruped, but of a special kind. There are four feet and they are all used for some kind of locomotion. They are not used like the feet of today's monkeys, but all four are used for locomotion. The use of the hands was not yet necessary.

These are the three realms that exist here. The consciousness that man has attained is the dream consciousness. Man has lost the ability to see the whole earth, but he still has the ability to perceive astral states. He has a psychic consciousness in the lunar epoch. He sees the people who live with him at the same time, not only in their physical form, but also in their passions and in their emotional life. Man can put himself in their place and perceive it. That is during the third cycle. But now man develops further in the states he goes through in the fourth, fifth, sixth and seventh cycles. These are not of such particular importance for his further progress. He does change, but these changes are not so important for man's progress.

So we have added another 49 states to the previous ones and have arrived at the last state that man enters when he has gone through the moon epoch. Now there is another kind of sleepover, and then we come to the development of the earth. There the beginning is made in the same way again. We have another round in which seven states are passed through. In this first round, the human being repeats what was experienced on the first planet. The human being is now in the state of the mineral. The mineral kingdom has now become lifeless, and in this state the earth appears in the first round. In the second round we are dealing with the repetition of the sun existence, in the third round with the repetition of the moon existence, and only in the fourth round does the actual new formation occur, to which our earth development belongs.

This new formation is characterized by the fact that when physical development occurs, a fourth realm is added to the three previous ones. The physical human being appears. Now man on earth becomes physical, and we have the present mineral kingdom, the present plant kingdom, the present animal kingdom and the human kingdom. This is the middle of physical development.

And now the following cycles begin to have a meaning for the further development of the human being. They are no longer shells that are shed, but they begin to have a meaning for the following cycles of the human being. In the middle of this round, where we speak of the Lemurian time, something very special occurs with the human being. A new beginning occurs. Until then, we have observed man, so to speak, developing from an imperfect state to his present human form. Here in the middle of the Lemurian period, he is endowed with what we call spirit, thinking, and later with even higher abilities that we will develop. The spirit begins to move man. This spirit is now undergoing its development, so that the next rounds, the fourth and fifth, are intended to lead this spirit to higher levels. The sixth round then leads even higher, and the seventh even higher.

You can see that from now on we are dealing with something completely new in humanity. Something is entering into man that was not present in him before. Next time we will talk about where this comes from. Today we want to be clear about the fact that man has become physical during this fourth round. I have spoken about how man has developed up to this physical state. Man would have been unable to progress if he had not been endowed with the spark of the spirit in the middle of the development of the earth. This forms a new influence, a seed, a leaven, through which man has been inspired to a new development. Otherwise man would have become only an external form. If the spirit had not reached him, there would have been no upward development of the physical man. Only through the spiritual impact on man has further development become possible. We shall see how this is connected with the whole development. Man would have become more and more external, the soul would have been lost in the external, and man would gradually have become his own petrification. He would have been only a mere outer form, he would have completely passed over into the eighth sphere. He would have ceased to be a being that can develop further. When something ceases to be able to develop further, we say that it has passed over into the eighth sphere. In order to prevent this, the impact with the spirit was intended.

So today we have learned about the fourfold planetary development. We have learned about the development that took place on what we call Saturn - a state that bears a certain similarity to what is happening on Saturn today. But it is not the same as what happened back then.

Seven times seven metamorphoses have taken place. The most important of these is the first round or cycle. During this, the human being developed into a dull consciousness and a kind of living, growing mineral existence. The following states belong to higher beings, which concern us less now. The second planetary state of development begins on the sun. This again goes through seven times seven states of development. We have seven rounds and seven planets or globes – the term 'globe' is rather inappropriate. The second round is the most important one to be considered here. Man develops into a kind of plant animal.

On the third planet, or during the lunar epoch, the first two rounds are repetitions. The third round brings new conditions. It develops and is permeated by a kind of dream consciousness. This is called the Sattva state. This is what the human being goes through. The following four rounds bring further development, but it is not significant. Then, after an intermediate state, the earth epoch begins. In the fourth round of the earth epoch, what is around us develops in the four kingdoms known to us: the mineral kingdom, the plant kingdom, the animal kingdom and the human kingdom.

That is what I have to say about the development so far. We must be aware that such things, which are so very different from what man sees around him today, can only be described approximately. It is not possible to describe these things exactly; one has to use auxiliary concepts. Nevertheless, I would prefer to describe them vividly rather than schematically. If you only have the names and a diagram, you will have a certain satisfaction for the mind, but it seems to me that it is more appropriate to describe the things vividly as they really happened in the various metamorphoses. I know that this is difficult, but I hope I have given you an idea of it.

Spiritual consciousness enables perception of the highest tone. Hyperpsychic consciousness enables perception of the lowest tone, and psychic consciousness enables perception of the world of colors. The physical part of the earth does not completely merge into the astral part.

Next time I will talk about Mars and Mercury. What I have told you is written in ordinary documents. You have described the seven conditions in the days of the week: Saturn-Day, Sunday, Monday, Mardi, Mercredi, Jeudi, Vendredi. These things have been given by the old sages. Our weekdays are modeled on the planetary system. You have written down in the weekdays what the ancient sages knew. What is written in the sky, they have written in the weekdays.

Answering questions

Do you think that the present moon preceded the physical earth?

The present moon is matter from the earlier earth. The moon [of the lunar epoch] goes into the eighth sphere. Those who look at the moon with the “eye of Dangma” can see that the moon mountains have crystallized and solidified the state of that time.

Was the sun already there then?

It was not present as it is today. It was already luminous itself, but at the same time the light was sounding. Goethe describes the state of the heavens at that time in the 'Prologue in Heaven, Faust, Part One', where he describes the state of the sun, which corresponds to the lower mental plane, as sounding: 'The sun sounds in the brother spheres in the old manner of song-contests...' and so on. Our present sun belonged to the solar body of that time.

What is the difference between astral vision and mental vision?

The astral seer can spread his consciousness to the whole race, to the root race. But the mental seer can spread his consciousness over seven races, thus to the beginning of the first, the polar race. All secret schools initially have 49 degrees.

How do these theosophical findings relate to modern geology?

The periods that are relevant to us here would be the Alluvium, then the Diluvium, and then we come to the Tertiary State, which roughly corresponds to the age of the Atlantic period, so that in essence the surface of the earth in this Tertiary state forms the floor of the Atlantic Ocean. If you were to look for people from that time, you would have to look for them on the bottom of the Atlantic Ocean. This Tertiary period is preceded by the Secondary period; this roughly corresponds to the Lemurian period. In the middle of this period, today's form of man emerged. Even earlier, we are dealing with beings of such “thin” matter that it is impossible to obtain imprints of them. The animals that developed at the same time in the Lemurian period were reptiles, saurian-like creatures and the like. Then, in parallel with the Atlanteans, mammals developed. This would be more or less parallel to the geological periods. Then you also have to parallelize with the remains in question. You will then be able to see that palaeontology is also correct in certain respects. Many of the areas that we are considering are now covered by the sea. That is one reason why we cannot have accurate pictures of them. The Sons of Fire Nebula – the oldest entities – lived in the fiery state. If we go back to the Tertiary Period, we still have reptiles, and in the Primary Period we still have fish. These beings were already present as such at that time, only they were in a different material state. They were such that they have the same imprints. The essential was present. The state of fire gave them plasticity. Through further synthesis, folding was created – that is the state of accumulation.

Anyone who deals with these things occultly should be careful not to start from external things. In a second volume of my book 'Theosophy', I will give hints and references to the relevant parallelization of science. There must be no contradiction between modern science and theosophy. Science has arisen through a necessary evolution and must be brought into absolute agreement with all things that are facts, in all things, with what theosophy is.

How should we visualize the condensation, the solidification of matter?

A good image for this is pieces of ice floating in water. However, it is better not to say that water has the ability to become ice, but to content ourselves with the expression of ice floating in water. It is similar with the matter in space. They are solidified finer matters. The interesting formation of the world nebulae we have to understand as the descent of the lowest astral states. A human astral body looks similar to the Orion Nebula, to a world nebula, to a vortex. An elementary astral body can only be found in the vicinity of the human being, but the developed ones can move further away from him.

Would you like to tell us something else about the chakrams?

The chakrams are also called lotus flowers for comparison. There are sixteen-, twelve-, ten-, six-, four- and two-leaved chakrams or lotus flowers. The two-leaved lotus flower cannot perceive itself, but the sixteen-, twelve-, ten- and six-leaved lotus flowers can perceive themselves, just as the eye can perceive the tip of the nose.

The astral body is only human-like in highly developed people; otherwise it is quite different.

[The two-petalled lotus flower in less developed people:

The inner lotus flower is the twelve-petalled lotus flower in the more highly developed human being. This inner tube is as if the fingers of both hands were intertwined.

“Lotus flower is an expression similar to how we speak of lungs in the physical body.”

Anthroposophically orientated Spiritual Science is based on occult science, as we have often emphasised, which brings us knowledge of the forces underlying the various epochs, and also enables us to understand what is at work in the cultural periods of our own epoch. So we must speak of these inner forces of our own time, whenever and wherever we meet, in order to understand the tasks of Spiritual Science in relation to what is at work beneath the surface of life, and so that occult research can help us direct our lives in harmony with the great goals of mankind.

In order to speak about contemporary occult trends it would be a good thing to start from the point where deep, occult research can lead us to what is also taking place in the super-sensible world in our time. By way of introduction we must also take into account what we have right in front of us at present, though we can only give a general sketch of it and not go into any details. Many things can only be spoken of without embarrassment in Anthroposophical gatherings, for ours is a time of dogmatism and abstraction. The strange thing is that this basic characteristic is not recognised in exoteric life, and people believe generally that their thoughts and actions are free from dogma, when in fact they are extremely dogmatic. They think they are basing themselves on reality, although they are really lost in the wildest abstractions. Therefore it is worthwhile bringing Anthroposophically orientated Spiritual Science, with its realities, to the attention of wider circles, to open up the possibility for an understanding of our epoch, though it will probably be a long time before the outside world wants to develop a deeper understanding for these things. We do not see how tied up in dogmas and abstractions our civilisation is, until we stop looking at it from the abstract point of view and begin seeing it in a really living way. One then finds a trend of thought whose chief characteristic consists in the laying down of ready-made dogmas that enlightened people are required to accept, whilst imagining they are being genuinely discriminating. Something of the sort is evident in the so-called monistic movement, though it is not justified in calling itself monistic. It gets its chief dogmas from modern natural science, in fact that particular branch of it which, strictly speaking, likes drawing its knowledge by means of purely external methods. If this natural science were to keep to its own field of activity, it could do important work; instead of this it leads to the formation of a new religion. Men take the facts of materialistic natural science and turn them into abstract dogmas. And anyone who is of the opinion that he is right because he is convinced of these dogmas himself, believes that the others have lagged a long way behind. They completely ignore the whole life of human individuality, and strive only to cram their heads with what the external world outlook considers as dogmas, and to regard the conclusions drawn from abstractions as the most important thing. This leads to the formation of sects whose adherents cling to expert opinions, principles and dogmas which they then advocate as the thing.

All that comprises the Anthroposophically orientated spiritual movement represents the opposite of this. This movement does not set out to follow a number of doctrines but to place the worth of the human individuality in the foreground.

Anthroposophically orientated Spiritual Science leads to the kind of social life that is based on a mutual interchange founded on the sort of confidence that each personality has in the other. Human beings should and will come together who have trust in one another. And in joint tasks one ought to say: You are the right person, not because you adhere to this or the other principle, but because you can achieve this or that and do not disturb the other people in the course of your work. Nothing could be worse than this, that the bad modern habit of forming sects should take hold of Anthroposophical life. It is not only when you are in full agreement with your neighbour that you should listen to him, but, if you are not, you should still reserve freedom and mobility for yourself and for him, and, with this recognition of individualities, work educationally in the Anthroposophical movement. Our time has very little understanding for this sort of thing. It aims at generalities. What is right for one can make the other man appear a fool. In the Anthroposophical movement we must make a clean sweep of that. If this attitude were not prevalent in the outside world of materialism, men would hasten of their own accord to understand human individualities in our own way, and then a scientific spirituality would soon appear that would be bound to lead to a world conception of a spiritual kind. But men are rigid with dogmas and therefore cannot reach it.

If you look into the principles that are upheld in monistic gatherings, you would soon see that none of these principles and dogmas are based on the outlook and results of present day science but on those of fifteen to twenty years ago. Thus, for instance, a personality distinguished in modern scientific circles said at a recent scientific meeting in Koenigsberg: ‘Facts of physics are all tending in a certain direction. People always used to speak of the ether as being in matter and outside, and it was taken for granted without taking the other known material sciences into account. But, after all, this has gradually met with justified doubt, and therefore we must now ask what the physicists should assume to be there in place of the ether.’ The answer was: Purely mathematical constructions, Hertz' and Maxwell' equations, conceptual formulae. According to these, light does not spread through space by means of ether vibrations, but, assuming them not to be there, it overcomes the non-material space as a vacuum in the sense of the equations referred to, so that according to this the transmission of light appears to be bound to concepts and ideas. It could quite easily happen that anyone who pointed to such hypotheses of the most up-to-date science in a monistic meeting could be mistaken for a mad theosophist, making the absurd proposition that thoughts are the bearers of light. Yet Max Planck³⁷ of Berlin, a respected authority on natural science, declared this to be his scientific opinion. If, therefore the monists wanted to make progress in science, they would also have to accept this opinion of the experts. As this is not the case, a monistic religion will only be possible if its supporters believe they have a scientific basis, but do not know that their assumptions have long been superseded. People who think in a monistic way are only held together by the results of so-called intellectual research and its world conception, or the biased dogmas arising out of this. Whereas the Anthroposophically orientated theosophist complies with facts that cannot deprive anyone of his freedom or lead to the formation of sects, and each individuality can remain free.

An important aspect of the Anthroposophically orientated spiritual movement is that it gives an impulse for self-education in a way that hardly has its equal at the present time. We must understand what we ourselves are as a movement, and realise that this movement is based on foundations that can only be found within this movement and nowhere outside.

Facts of real life can show us this. There are many people who think we ought to take what Anthroposophically orientated Spiritual Science has to offer and give it out in philosophical terms, in the style of official science, to make Spiritual Science more acceptable to the representatives and followers of officialdom. But that cannot be done, because it is impossible to make compromises between the occult stream of Spiritual Science and any other movement that arises out of the characteristic outlook of our times, like the monistic one, for instance—that is, one that has a completely different basis. To bring about compromises between the two, even if only in form, is impossible. It is much more a matter of aiming at bringing a new impulse into the culture of the times. The others cannot even understand or explain their own basic facts, nor judge them one single step ahead, because they lack the courage to draw the conclusions arising from these facts. On closer examination we find incomplete thought processes in every sect, including scientific circles, and Spiritual Science must see these for what they are, for we know that a half truth or a quarter truth is worse than a total fallacy because it deceives the outside world which is not competent to judge. The Anthroposophist must enter the very nerve of the spiritual movement in order to understand the materialistic movement that sets the pace in the outside world, because it sometimes works with facts that are tending in the direction of spiritual truth, but are not fully developed.

If the medical branch of natural science means to go seriously into bodily research, it cannot ignore the sphere, the concepts and the results of occult investigation. The psychoanalysis of Sigmund Freud³⁸ in Vienna, which enjoys a large and still growing circulation, gives us an instructive example of the difficulties arising in this sphere. It began by investigating the life of the soul in both the physically and the mentally ill, in an attempt to discover certain psychic causes there, in the long-forgotten early years, for example, because there was a definite feeling that what is still there in the unconscious has its lasting effect on later life too. An ingenious doctor of this school, Dr. Breuer,³⁹ tried to put the patients into a condition of hypnosis, and then let them make a kind of confession, so that he could probe into the depths of their souls. You all know that it is a great relief to talk about what is oppressing you. People were often cured by these hypnotic confessions, or they were well on the way to it. Even without hypnosis Freud often achieved the same results by means of well chosen questions. Apart from this he discovered that happenings of a largely unconscious kind are revealed in dream life, and out of this a kind of dream interpretation arose in the school of psychoanalysis. If someone were now to say that here is a good opportunity to strike a compromise between Spiritual Science and the results of these efforts, such an opinion can only be called a fallacy, because despite the quarter truth contained in it he would soon become aware that the direction in question leads to the wildest errors and that it would be preferable to keep to purely materialistic interpretations. Spiritual Science, when properly understood, has to reject such things. The point is that the ideas about the soul's dream life and the resulting theory are steeped in coarse, sense-bound thinking, and it is therefore not possible on this basis to turn it into a spiritual truth. For in order to do that one needs the spiritual foundations that Spiritual Science has to offer, otherwise one gropes around in obscure hypotheses and theories and explains them in a materialistic way. And that is the way things have turned out in the Freudian school. They certainly got as far as the symbolism of dreams, but wove into them the thoughts of the materialistic age, whilst Schubert's⁴⁰ and Volkelt's⁴¹ correct conception could be started on in Leipzig but not developed. They thought of the dream as a symbol of sexual life, because our time is incapable of realising that this area is the lowest revelation of innumerable worlds that rise far above our world in spiritual significance. By so doing they are turning it into something that gives an irresponsible flavour to a whole field of investigation, and, in consequence, brings about the most serious errors. Therefore the only thing that Spiritual Science can say about the Freudian school is that it has to reject its research on the grounds that it is dilettante. If it would first of all make itself thoroughly acquainted with spiritual investigation, these truths would produce quite different results. People would then begin to see that our age is an intellectual age, an age of dogma, that drives people into a wild chaos of instincts and passions and is satisfied with what is merely intellectual and abstract.

In the example of the Freudian school therefore, we see an area of soul life being shown in a wrong light and dragged down by the worst kind of materialism by trying to relate all the phenomena to sex, a procedure of which one could say that it arose out of the personal inclination of the scientists themselves, only they are not conscious of it, and it is dilettante into the bargain.

We must feel how necessary it is that spiritual investigation rejects half and quarter truths and only adopts those it can defend with its own principles, for we realise that Spiritual Science can work out of its own strength. It is important to stress that my first books did not grow out of theosophy, yet people outside find it strange that I nevertheless became a theosophist later on. That is a short-sighted, narrow-minded view, however. The books have this about them that despite their strictly scientific attitude they do not have dealings with what is regarded as official science, or assume the style that believes itself capable of making general definitions.

Spiritual Science should draw abundant life from the foundations of occultism, make no compromises and show a courage that is lacking in the domains outside. Whoever refuses to make any compromises of this kind, acquires a reputation of being inadequate in the eyes of those people who always want one to give way, but do not do so themselves. As opposed to this, Spiritual Science stands in the world as a spiritual movement firmly established on its own basis, and its members must always be conscious of this fact, and see it to be a vital element of this spiritual movement. It sometimes happens that people with special interests come into Spiritual Science, but where Spiritual Science and spiritual investigations are concerned it is not a case of special interests. Each individual can follow these up for himself, and he should not expect Spiritual Science to follow after him. Spiritual Science must penetrate into our whole cultural situation and have the courage to carry out its task in life with consistency in an age that is justifiably called intellectual.

But do not let us imagine that this intellectuality ought to merge, as such, with spiritual life, for we have to take our start from facts that are reached by clairvoyant means. We find, then, that the life of the soul has three basic elements. There is, firstly, the life of concepts, intellectuality, which to begin with only comes to expression in perception. When we consider intellectuality by itself, we notice that it is bound in the widest sense to the material world from which man draws his mental images. These images themselves, of course, are super-sensible. From the very connection between the life of mental imagery and the life of perception we see that the former is connected with the physical plane. If we involve ourselves in difficult thoughts and think to such an extent that we get tired, then we sleep well, provided that only the life of thought and not the life of feeling was engaged in the activity. Therefore we can grasp the statement that the life of thought is a super-sensible process, and is connected with the next element, the astral world. It is from the astral plane that those forces come that awaken and maintain the life of thought in the human soul.

The second element consists of the waves of feeling that pass through our soul, such as pleasure and displeasure, joy and pain, sorrow, love, dislike, and so on. The flow of thought and feeling is intimately connected with our ego, and these rob us of our sleep because their emotional unrest prevents us entering the astral plane. We can understand therefore that this brings us into connection with lower Devachan, which does not accept our emotions if they are impure but rejects them from that part of the astral world that is lower Devachan.

Morality and will impulses are the third element. The man who can look back on good deeds in his day's review can experience a moment of bliss before falling asleep. He is in the pleasant situation in which he can say: If only it were possible to prolong it, to enjoy the enlivening power of it, and that it could take hold of our whole soul life as a fructifying force! This enables us to understand what occult investigation tell us: That will impulses refer us to higher Devachan, where they are accepted only if they issue from a pure will and are suitable for this spiritual world. Thus our life of mental images and concepts, our intellectuality, is closely connected with the astral world, our life of feeling with lower Devachan and our life of will with higher Devachan.

In addition to these we have our life of sense perception on the physical plane. These four elements develop at a different rate in human incarnations during the various cultural epochs.

When we consider the occult background, we see how the life of perception comes to the fore in the Greco-Roman era, how the Greek and the Roman was completely attuned to the physical world that he esteemed so highly. Our time, the fifth cultural epoch, is that of thinking, of intellectuality. This is why the abstract sciences are flourishing. The coming sixth age will retain intellectual life, in the same way as we in the fifth have retained the life of perception, and will in addition express itself in the feeling life of the soul. The environment will affect people so that it causes them pleasure and displeasure, joy and pain, sympathy and antipathy, to a degree that as yet can only be felt by the occultist who is capable of overcoming mere intellect, and understanding certain connections of life with real feeling, without lengthy logical reasoning. The occultist feels displeasure over illogical things, joy and peace of soul over logical things. If he defends something that he immediately sees to be right, he has to prove it nowadays with a lengthy argument, in order to be understood. The occultist feels pain especially vividly when he reads the newspaper, because it is just in the daily papers that one frequently finds illogicality incarnate. You have to read them, nevertheless—choosing as carefully as you can—in order to keep in touch with the outside world. You should not choose in the way the professor of the Chinese language did, who told his colleague one day, in a great state of agitation: I have just this moment discovered—it was the year 1870–71—that Germany has been at war with France for half a year, because I only read the Chinese newspapers.

In the last post-Atlantean epoch, the seventh era, the sense for morality will develop, that is, the sense for the will impulses. Remarkable progress will come about through this. Occult investigations, even those of the present-day, show us that someone can be very clever and intellectual without being moral. Nowadays intellectuality and morality exist alongside each other. Little by little, however, the curious fact will emerge that a person's cleverness will be killed off by his immorality, so that in the far future an immoral person will actually be stupid or will have to become so. A moral era is coming in which the morality of our whole soul life and the intellectuality of those later times will become one.

Although man has within his soul all the four elements mentioned, sense perception predominated over all others in the Greco-Roman era, and intellectuality is added to this to a greater degree in the present; in the one before the last, the sixth period, emotion will predominate, and in the seventh, the last cultural epoch, it will be morality, and in a way we can only dream of today. We cannot even imagine what it will be like as Socrates could, who considered that virtue could be both taught and learnt. All this, however, will become reality by the seventh epoch, for the tendencies that are already clearly perceptible in occultism foretell this.

Intellectuality, then, is the chief spiritual characteristic of our age, but there is a difference between the way it comes to expression in the materialistic thinking of the world and in Spiritual Science. Man is connected through his intellect with the astral plane, but he will only be conscious of this—and he will only make the right use of it—when he has developed clairvoyance. This will begin in an ever-increasing number of human beings in the course of the twentieth century. Progress will only be made in this direction when men not only develop a heightened intellect for themselves but also lift it up into the astral world. The human being who has advanced to intellectual clairvoyance in this way can and will approach the etherically visible Christ more and more clearly in the course of the next three thousand years. In bygone times, however, when man was mainly connected with the physical plane, Christ could only appear in physical incarnation. In the present age of the intellect He can appear only in etheric form. Spiritual Science wishes to prepare mankind for this in such a way that it acquires a proper understanding and makes proper use of the clairvoyant faculties that are slowly appearing and will be used for vision later on, in the course of natural development. And this will ensure that in the second half of our intellectual age the Christ will be seen clairvoyantly in His etheric form.

The age of feeling will develop the soul further in a different respect, enabling it to enter the lower Devachanic world in a conscious way. Christ will appear as a form of light to a number of human beings in the lower Devachanic world, revealing Himself through sound, and from His astral body of light He will fill their receptive souls with the Word that was active in astral form in the beginning, as is expressed by John in the opening words of his Gospel.

In the age of morality a number of human beings will perceive the Christ revealing Himself from higher Devachan in His true Ego that surpasses all human egos in inconceivable greatness, and with such splendour that It can bestow on man the highest possible moral impulses. Such is the connection between the impulses of the different cultural epochs and the soul of man. From higher and ever higher worlds will come the forces that flow into man and become active within him.

Perception in the physical world is wonderful indeed; even more wonderful is the intellect when it attains predominance and forms a connection with the astral world, and even greater still are the feelings and morality that are connected with the Devachanic world.

Thinking this through logically you will realise the logic in this course of development, because life confirms it on all sides. The Anthroposophist faces these stages of development consciously, not only in broad sweeps and universal truths but also in the individual details of human development. In the abuses of the outer world the striving towards dogma of the intellectual element is very prominent, but in spiritual knowledge the intellect has to become spiritualised so that it can understand the more advanced results of occult investigation. This is more clearly illuminated in the fact that in the Greco-Roman era, through the Mystery of Golgotha, we are presented in physical form with that which then developed further so that with its impact on the human soul it could lead humanity upwards. It is necessary above all that man learns to understand what this Christ Impulse signifies for our world. It has to be stressed that this Christ Impulse is a living reality that is streaming into mankind, and that Christ did not give the world a doctrine or a theory but the impulse for new life. Let us take a serious look at this.

Since the Saturn stage, throughout the Sun and Moon stage, man has developed his physical, etheric and astral bodies. The ego could only appear on earth in a body that was sufficiently prepared for it and then develop further under the nurturing influence of the Christ Impulse because Christ is macrocosmically what our ego is to us microcosmically. The four principles of the macrocosm are connected in manifold ways with our four lower principles including the most important of these, the ego. In our present cultural period the higher human principles can already be glimpsed in our development. Life-spirit, spirit-self and spirit-man will be developed in us out of the higher spirit worlds through the macrocosmic principles. Not through the fourth macrocosmic principle, however, but through the help of beings that have no macrocosmic significance of their own but only microcosmic significance, really working as teachers among mankind, as they have themselves advanced by one or more principles beyond man himself. On the other hand Christ is a macrocosmic being at the fourth stage of His macrocosmic development, as man is microcosmically at the fourth stage.

So you should keep macrocosmic and microcosmic principles apart, but be clear about the fact that the four first macrocosmic principles include of course all the higher microcosmic principles. Thus the microcosmic beings work as teachers and seek to carry mankind forward through their teaching, whereas Christ, working as a macrocosmic reality, is not a teacher like the other teachers of humanity, for He united Himself with the earth as a reality, as power, as very life.

The loftiest teachers of the successive epochs are the so-called Bodhisattvas who already in the pre-Christian era pointed to Christ in His full reality of being; again in the Christian era they point to Him as a power Who is now united with the earth. Thus the Bodhisattvas work both before and after Christ's physical life on earth. He, who was born as the son of a king in India 550 years before Christ, lived and taught for twenty-nine years as a Bodhisattva, and then ascended to the rank of Buddha; thereafter he was never again to appear on the earth in a body of flesh, but from then onwards he worked from the spiritual world. When this Bodhisattva became Buddha he was succeeded in that very moment by the new Bodhisattva whose mission it is to lead mankind to an understanding of the Christ Impulse. All these things had come to pass before the appearance of Christ on the earth, for about the year 105 BC. there was living in Palestine a man still to this day defamed in rabbinical literature, Jeshu ben Pandira, and he was an incarnation of this new Bodhisattva. Jesus of Nazareth is an essentially different Being, in that when He reached the age of thirty He became the bearer of Christ at the baptism by John in the Jordan.

It was Jeshu ben Pandira from whom the Essene⁴² teachings were mainly derived. One of his pupils bore the name of Matthew, and he too pointed to the Mystery of Golgotha. Jeshu ben Pandira was stoned by his enemies and his corpse was hung on a cross as a further mark of contempt. His existence can be established without the help of occult research for plenty is said about him in rabbinical literature, although the information is either misleading or deliberately falsified. He bore within him the individuality of the new Bodhisattva and was the successor of Gautama Buddha. The name of his pupil Matthew passed over to later pupils, and the content of the Gospel known by that name had already been in existence since the time of the first Matthew, in the form of a description of the rituals contained in the ancient mystery-scripts. In the life of Christ Jesus the essential content of these mysteries became reality on the physical plane. What were previously only pictures from the mysteries, seeds as it were of subsequent happenings, now became reality. Thus the Christ Mystery had already been known prophetically, had indeed been enacted in the ceremonies of the ancient mysteries, before it became, once and once only, an actual event on the physical plane.

The Bodhisattva who once lived as Jeshu ben Pandira comes down to the earth again and again in a human body and will continue to do so in order to fulfil the rest of his task and particular mission which cannot as yet be completed. Although its consummation can already be foreseen by clairvoyance, no larynx exists that is capable of producing the sounds of the speech that will be uttered when this Bodhisattva rises to the rank of Buddha. In agreement with oriental occultism, therefore, it can be said: Five thousand years after Gautama Buddha, that is to say, towards the end of the next three thousand years, the Bodhisattva who is his successor will become Buddha. But as it is his mission to prepare human beings for the epoch connected paramountly with the development of true morality, when, in the future, he becomes Buddha, his spoken words will contain the magic power of goodness. For thousands of years, therefore, oriental tradition has predicted: Maitreya Buddha, the Buddha who is to come, will be a bringer of goodness by way of the word. He will then be able to teach men the real nature of the Christ Impulse, and in this age the Buddha stream and the Christ stream will flow into one. Only so can the Christ Mystery be truly understood.

• 37. Max Planck: 1858 – 1947, founder of the quantum theory. ‘Die Stellung der neureren Physik zur mechanischen Naturanschaung’ (The Position of Modern Physics with respect to the Mechanical World outlook), lecture held on 23.9.1910 at the 82nd session of German natural scientists and doctors in Konigsberg; Leipzig, 1910.
• 38. Sigmund Freud: 1856 – 1939, founder of psychoanalysis.
• 39. Dr. Breuer: Joseph Breuer, Viennese surgeon. See Rudolf Steiner ‘An Autobiography’, Steinerbooks, New York, 1977, and also lecture of 10th November 1917 in ‘Psychoanalysis in the Light of Anthroposophy’, Anthroposophic Press, New York, 1946.
• 40. Gotthilf Heinrich von Schubert: 1780 – 1860, natural philosopher. ‘Die Geschichte der Seele’ (History of the Soul) Stuttgart. 1839.
• 41. Johann Volkelt: 1848 – 1930: ‘Die Traum-Phantasie’ (Dream Pictures) Stuttgart 1875. See also Rudolf Steiner ‘Riddles of Philosophy’, Anthroposophic Press, Spring Valley, New York, 1973.
• 42. Essene teachings: Essenes, Jewish secret Order, about 150 BC. to 70 AD. See also Rudolf Steiner ‘The Fifth Gospel’; Rudolf Steiner Press, London, 1968.

For we want to approach such a creation as the sublime Bhagavad Gita with full understanding it is necessary for us to attune our souls to it, so to say; bring them into that manner of thought and feeling that really lies at the basis of such a work. This is especially true for people who, through their situation and circumstances, are as far removed from this great poem as are the people of the West. It is natural for us to make a contemporary work our own without much difficulty. It is also natural that those who belong to a certain nation should always have an immediate feeling for a work that has sprung directly out of the substance of that nation, even though it might belong to a previous age. The population of the West (not those of southern Asia), however, is altogether remote in sentiment and feeling from the Bhagavad Gita.

If we would approach it then with understanding we must prepare ourselves for the very different mood of soul, the different spirit that pervades it. Such appalling misunderstandings can arise when people imagine they can approach this poem without first working on their own souls. A creation coming over to us from a strange race, from the ninth or tenth century before the foundation of Christianity, cannot be understood as directly by the people of the West as, say, the Kalevala by the Finnish people, or the Homeric poems by the Greeks. If we would enter into the matter further we must once more bring together different materials that can show us the way to enter into the spirit of this wonderful poem.

Here I would above all draw attention to one thing. The summits of spiritual life have at all times been concealed from the wide plain of human intelligence. So it has remained, in a certain sense, right up to our present age. It is true that one of the characteristics of our age, which is only now dawning and which we have somewhat described, will be that certain things hitherto kept secret and really known to but very few will be spread abroad into large circles. That is the reason why you are present here, because our movement is the beginning of this spreading abroad of facts that until now have remained secret from the masses. Perhaps some subconscious reason that brought you to the anthroposophical view of the world and into this spiritual movement came precisely from the feeling that certain secrets must today be poured out into all people. Until our time, however, these facts remained secret not because they were deliberately kept so, but because it lay in the natural course of man's development that they had to remain secret. It is said that the secrets of the old Mysteries were protected from the profane by certain definite, strictly observed rules. Far more than by rule, these secrets were protected by a fundamental characteristic of mankind in olden times, namely, that they simply could not have understood these secrets. This fact was a much more powerful protection than any external rule could be.

This has been, for certain facts, especially the case during the materialistic age. What I am about to say is extreme heresy from the point of view of our time. For example, there is nothing better protected in the regions of Central Europe than Fichte's philosophy. Not that it is kept secret, for his teachings are printed and are read. But they are not understood. They remain secrets. In this way much that will have to enter the general development of mankind will remain occult knowledge though it is published and revealed in the light of day.

Not only in this sense but in a rather different one too, there is a peculiarity of human evolution that is important concerning those ideas we must have in order to understand the Bhagavad Gita. Everything we may call the mood, the mode of feeling, the mental habit of ancient India from which the Gita sprang, was also in its full spirituality accessible to the understanding of only a few. What one age has produced by the activity of a few, remains secret in regard to its real depth, even afterward when it passes over and becomes the property of a whole people. Again, this is a peculiar trait in the evolution of man, which is full of wisdom though it may at first seem paradoxical. Even for the contemporaries of the Bhagavad Gita and for their followers, for the whole race to which this summit of spiritual achievement belongs, and for its posterity, its teaching remained a secret. The people who came later did not know the real depth of this spiritual current. It is true that in the centuries following there grew up a certain religious belief in its teachings, combined with great fervor of feeling, but with this there was no deepening of perception. Neither the contemporaries nor those who followed developed a really penetrating understanding of this poem. In the time between then and now there were only a few who really understood it.

Thus it comes about that in the judgment of posterity what was once present as a strong and special spiritual movement is greatly distorted and falsified. As a rule we cannot find the way to come near to an understanding of some reality by studying the judgments of the descendants of the race that produced it. So, in the deep sentiments and feelings of the people of India today we will not find real understanding for the spiritual tendency that in the deepest sense permeates the Bhagavad Gita. We will find enthusiasm, strong feeling and fervent belief in abundance, but not a deep perception of its meaning. This is especially true of the age just passed, from the fourteenth and fifteenth to the nineteenth century. As a matter of fact, it is most especially true for the people who confess that religion. There is one anecdote that like many others reveals a deep truth—how a great European thinker said on his deathbed, “Only one person understood me, and he misunderstood me.”

It can also be said of this age that has just run its course, that it contained some spiritual substance that represents a great height of achievement but in the widest circles has remained unknown as to its real nature, even to its contemporaries. Here is something to which I would like to draw your attention. Without doubt, among the present people of the East, and of India, some exceptionally clever people can be found. By the whole configuration of their mind and soul, however, they are already far from understanding those feelings poured out in the Bhagavad Gita. Consider how these people receive from Western civilization a way of thought that does not reach to the depths but is merely superficial understanding. This has a twofold result. For one, it is easy for the Eastern peoples, particularly for the descendants of the Bhagavad Gita people, to develop something that may easily make them feel how far behind a superficial Western culture is in relation to what has already been given by their great poem. In effect they still have more ways of approach to the meaning of that poem than to the deeper contents of Western spiritual and intellectual life. Then there are others in India who would gladly be ready to receive such spiritual substance as is contained, let us say, in the works of Solovieff, Hegel and Fichte, to mention a few of many spiritualized thinkers. Many Indian thinkers would like to make these ideas their own.

I once experienced something of this kind. At the beginning of our founding of the German Section in our movement an Indian thinker sent me a dissertation. He sent it to many other Europeans besides. In this he tried to combine what Indian philosophy can give, with important European concepts, such as might be gained in real truth—so he implied—if one entered deeply into Hegel and Fichte. In spite of the person's honest effort the whole essay was of no use whatever. I do not mean to say anything against it, rather I would praise his effort, but the fact is, what this man produced could only appear utter dilettantism to anyone who had access to the real concepts of Fichte and Hegel. There was nothing to be done with the whole thing.

Here we have a person who honestly endeavors to penetrate a later spiritual stream altogether different from his own point of view, but he cannot get through the hindrances that time and evolution put in his way. Nevertheless, when he attempts to penetrate them, untrue and impossible stuff is the result. Later I heard a lecture by another person, who does not know what European spiritual evolution really is, and what its depths contain. He lectured in support of the same Indian thinker. He was a European who had learned the arguments of the Indian thinker and was bringing them forward as spiritual wisdom before his followers. They too of course were ignorant of the fact that they were listening to something which rested on a wrong kind of intellectual basis. For one who could look keenly into what the European gave out, it was simply terrible. If you will forgive the expression, it was enough to give one the creeps. It was one misunderstanding grafted onto another misunderstanding. So difficult is it to comprehend all that the human soul can produce. We must make it our ideal to truly understand all the masterpieces of the human spirit. If we feel this ideal through and through and consider what has just been said, we shall gain a ray of light to show us how difficult of access the Bhagavad Gita really is. Also, we shall realize how untold misunderstandings are possible, and how harmful they can be.

We in the West can well understand how the people of the East can look up to the old creative spirits of earlier times, whose activity flows through the Vedantic philosophy and permeates the Sankhya philosophy with its deep meaning. We can understand how the Eastern man looks up with reverence to that climax of spiritual achievement that appears in Shankaracharya seven or eight centuries after the foundation of Christianity. All this we can realize, but we must think of it in another way also if we want to attain a really deep understanding. To do so we must set up something as a kind of hypothesis, for it has not yet been realized in evolution.

Let us imagine that those who were the creators of that sublime spirituality that permeates the Vedas, the Vedantic literature, and the philosophy of Shankaracharya, were to appear again in our time with the same spiritual faculty, the same keenness of perception they had when they were in the world in that ancient epoch. They would have come in touch with spiritual creations like those of Solovieff, Hegel, and Fichte. What would they have said? We are supposing it does not concern us what the adherents of those ancient philosophies say, but what those spirits themselves would say. I am aware that I am going to say something paradoxical, but we must think of what Schopenhauer once said. “There is no getting away from it, it is the sad fate of truth that it must always become paradoxical in the world. Truth is not able to sit on the throne of error, therefore it sits on the throne of time, and appeals to the guardian angel of time. So great, however, is the spread of that angel's mighty wings that the individual dies within a single beat.” So we must not shrink from the fact that truth must needs appear paradoxical. The following does also, but it is true.

If the poets of the Vedas, the founders of Sankhya philosophy, even Shankaracharya himself, had come again in the nineteenth century and had seen the creations of Solovieff, Hegel and Fichte, all those great men would have said, “What we were striving for back in that era, what we hoped our gift of spiritual vision would reveal to us, these three men have achieved by the very quality and tenor of their minds. We thought we must rise into heights of clairvoyant vision, then on these heights there would appear before us what permeates the souls of these nineteenth century men quite naturally, almost as a matter of course!”

This sounds paradoxical to those Western people who in childlike unconsciousness look to the people of the East, comparing themselves with them, and all the while quite misunderstanding what the West actually contains. A peculiarly grotesque picture. We imagine those founders of Indian philosophy looking up fervently to Fichte and other Western thinkers; and along with them we see a number of people today who do not value the spiritual substance of Europe but grovel in the dust before Shankaracharya and those before him while they themselves are not concerned with the achievements of such as Hegel, Fichte and Solovieff. Why is this so? Only by such an hypothesis can we understand all the facts history presents to us.

We shall understand this if we look up into those times from which the spiritual substance of the Bhagavad Gita flowed. Let us imagine the man of that period somewhat as follows. What appears to a person today in varied ways in his dream-consciousness—the pictorial imagination of dream-life—was in that ancient time the normal content of man's soul, his everyday consciousness. His was a dreamlike, picture consciousness, by no means the same as it was in the Old Moon epoch but much more evolved. This was the condition out of which men's souls were passing on in the descending line of evolution. Still earlier was what we call sleep-consciousness, a state wholly closed to us today, from which a kind of inspiration, dream-like, came to men. It was the state closed to us today during our sleep. As dream-consciousness is for us, so was this sleep-consciousness for those ancient men. It found its way into their normal picture-consciousness much as dream-consciousness does for us, but more rarely. In another respect also it was somewhat different in those times. Our dream-consciousness today generally brings up recollections of our ordinary life. Then, when sleep-consciousness could still penetrate the higher worlds, it gave men recollections of those spiritual worlds. Then gradually this consciousness descended lower and lower.

Anyone who at that time was striving as we do today in our occult education, aimed for something quite different. When we today go through our occult development we are aware that we have gone downhill to our everyday consciousness and are now striving upward. Those seekers were also striving upward, from their everyday dream-consciousness. What was it then that they attained? With all their pains it was something altogether different from what we are trying to attain. If someone had offered those men my book Knowledge of the Higher Worlds they would have had no use for it at all. What it contains would have been foolishness for that ancient time; it has sense only for mankind today. Then, everything those men did with their Yoga and the Sankhya was a striving toward a height that we have reached in the most profound works of our time, in those of the three European thinkers I have mentioned. They were striving to grasp the world in ideas and concepts. Therefore, one who really penetrates the matter finds no difference—apart from differences of time, mood, form, and quality of feeling—between our three thinkers and the Vedantic philosophy. At that time the Vedantic philosophy was that to which men were striving upward; today it has come down and is accessible to everyday consciousness.

If we would describe the condition of our souls in this connection we may say to begin with that we have a sleep-consciousness that for us is closed but for the ancient people of India was still permeated by the light of spiritual vision. What we are now striving for lay hidden in the depths of the future for them. I mean what we call Imaginative Knowledge, fully conscious picture-consciousness, permeated by the sense of the ego; fully conscious Imagination as it is described in Knowledge of the Higher Worlds. So much for the technical point that should be inserted here. In these abstract technicalities lies something far more important, that if the man of today will only vigorously make use of the forces present in his soul, what the men of the Bhagavad Gita era strove for with all their might lies right at his hand. It really does, even if only for a Solovieff, a Fichte or a Hegel. There is something more. What today can be found right at hand was in those ancient times attained by application of all the keenness of vision of Sankhya, and the deep penetration of Yoga. It was attained by effort and pain, by sublime effort to lift the mind.

Now imagine how different the situation is for a man who, for example, lives at the top of a mountain, has his house there and is continually enjoying the magnificent view, from that of a man who has never once seen the view but has to toil upward with trouble and pain from the valley. If you have the view every day you get accustomed to it. It is not in the concepts, in their content, that the achievements of Shankaracharya, of the Vedic poets, and of their successors are different from those of Hegel and Fichte. The difference lies in the fact that Shankaracharya's predecessors were striving upward from the valley to the summit; that it was their keenness of mind in Sankhya philosophy, their deepening of soul in Yoga, that led them there. It was in this work, this overcoming of the soul, that the experience lay. It is the experience, not the content of thought that is important here.

This is the immensely significant thing, something from which we may in a certain sense derive comfort because the European does not value what we can find right at hand. Europeans prefer the form in which it meets them in Vedantic and Sankhya philosophies, because there, without knowing it, they value the great efforts that achieved it. That is the personal side of the matter. It makes a difference whether you find a certain content of thought here or there, or whether you attain it by the severest effort of the soul. It is the soul's work that gives a thing its life. This we must take into account. What was once attained alone by Shankaracharya and by the deep training of Yoga can be found today right at hand, even if only by men like those we have named.

This is not a matter for abstract commentaries. We only need the power to transplant ourselves into the living feelings of that time. Then we begin to understand that the external expressions themselves, the outer forms of the ideas, were experienced quite differently by the men of that era from the way we can experience them. We must study those forms of expression that belong to the feeling, the mood, the mental habit of a human soul in the time of the Gita, who might live through what that great poem contains. We must study it not in an external philological sense, not in order to give academic commentaries, but to show how different is the whole configuration of feeling and idea in that poem from what we have now. Although the conceptual explanation of the world—which today, to use a graphic term, lies below and then lay above—though the content of thought is the same, the form of expression is different. Whoever would stop with the abstract contents of these thoughts may find them easy to understand, but whoever would work his way through to the real, living experience will not find it easy. It will cost him some pains to go this way again and feel with the ancient man of India because it was by this way that such concepts first arose as those that flowed out into the words sattwa, rajas, tamas. I do not attach importance to the ideal concepts these words imply in the Bhagavad Gita, but indeed we today are inclined to take them much too easily, thinking we understand them.

What is it that actually lies in these words? Without a living sympathy with what was felt in them we cannot follow a single line of the poem with the right quality of feeling, particularly in its later sections. At a higher stage, our inability to feel our way into these concepts is something like trying to read a book in a language that is not understood. For such a person there would be no question of seeking out the meaning of concepts in commentaries. He would just set to work to learn the language. So here it is not a matter of interpreting and commenting on the words sattwa, rajas, tamas in an academic way. In them lies the feeling of the whole period of the Gita, something of immense significance because it led men to an understanding of the world and its phenomena. If we would describe the way they were led, we must first free ourselves from many things that are not to be found in such men as Solovieff, Hegel, and Fichte, yet lie in the widespread, fossilized thinking of the West. By sattwa, rajas, tamas is meant a certain kind of living one's way into the different conditions of universal life, in its most varied kingdoms. It would be abstract and wrong to interpret these words simply on the basis of the ancient Indian quality of thought and feeling. It is easier to take them in the true sense of the life of that time but to interpret them as much as possible through our own life. It is better to choose the external contour and coloring of these conceptions freely out of our own experience.

Let us consider the way man experiences nature when he enters intelligently into the three kingdoms that surround him. His mode and quality of knowledge is different in the case of each. I am not trying to make you understand sattwa, rajas and tamas exhaustively. I only want to help you to come a little nearer to an idea of their meaning. When man today approaches the mineral kingdom he feels he can penetrate it and its laws with his thinking, can in a certain sense live together with it. This kind of understanding at the time of the Gita would have been called a sattwa understanding of the mineral kingdom. In the plant kingdom we always encounter an obstacle, namely, that with our present intelligence we cannot penetrate life. The ideal now is to investigate and analyze nature from a physical-chemical standpoint, and to comprehend it in this manner. In fact, some scientists spin their threads of thought so far as to imagine they have come nearer to the idea of life by producing external forms that imitate as closely as possible the appearance of the generative process. This is idle fantasy. In his pursuit of knowledge man does not penetrate the plant kingdom as far as he does the mineral. All he can do is to observe plant life. Now what one can only observe, not enter with intellectual understanding, is rajas-understanding. When we come to the animal kingdom, its form of consciousness escapes our everyday intelligence far more than does the life of a plant. We do not perceive what the animal actually lives and experiences. What man with his science today can understand about the animal kingdom is a tamas-understanding.

We may add something further. We shall never reach an understanding beyond the limits of abstract concepts if we consider only the concepts of science regarding the activity of living beings. Sleep, for example, is not the same for man and animal. Simply to define sleep would be like defining a knife as the same thing whether used for shaving or cutting meat. If we would keep an open mind and approach the concepts of tamas, rajas and sattwa once more from a different aspect we can add something else taken from our present-day life.

Man today nourishes himself with various substances, animal, plant, and mineral. These foods of course have different effects on his constitution. When he eats plants he permeates himself with sattwa conditions. When he tries to understand them they are for him a rajas condition. Nourishment from the assimilation of mineral substance—salts and the like—represents a condition of rajas; that brought about by eating meat represents tamas. Notice that we cannot keep the same order of sequence as if we were starting from an abstract definition. We have to keep our concepts mobile. I have not told you this to inspire horror in those who feel bound to eating meat. In a moment I shall mention another matter where the connection is again different.

Let us imagine that a man is trying to assimilate the outer world, not through ordinary science but by that kind of clairvoyance that is legitimate for our age. Suppose that he now brings the facts and phenomena of the surrounding world into his clairvoyant consciousness. All this will call forth a certain condition in him, just as for ordinary understanding the three kingdoms of nature call forth conditions of sattwa, rajas and tamas. In effect what can enter the purest form of clairvoyant perception corresponding to purified clairvoyance, calls forth the condition of tamas. (I use the word “purified” not in the moral sense.) A man who would truly see spiritual facts objectively, with that clairvoyance that we can attain today, must by this activity bring about in himself the condition of tamas. Then when he returns into the ordinary world where he immediately forgets his clairvoyant knowledge, he feels that with his ordinary mode of knowledge he enters a new condition, a new relation to knowledge, namely, the sattwa condition. Thus, in our present age everyday knowledge is the sattwa condition. In the intermediate stage of belief, of faith that builds on authority, we are in the rajas condition.

Knowledge in the higher worlds brings about the condition of tamas in the souls of men. Knowledge in our everyday environment is the condition of sattwa; while faith, religious belief resting on authority, brings about the condition of rajas. So you see, those whose constitution compels them to eat meat need not be horrified because meat puts them in a condition of tamas because the same condition is brought about by purified clairvoyance. It is that condition of an external thing when by some natural process it is most detached from the spiritual. If we call the spirit “light” then the tamas condition is devoid of light. It is “darkness.” So long as our organism is permeated by the spirit in the normal way we are in the sattwa condition, that of our ordinary perception of the external world. When we are asleep we are in tamas. We have to bring about this condition in sleep in order that our spirit may leave our body and enter the higher spirituality around us. If we would reach the higher worlds—and the Evangelist already tells us what man's darkness is—our human nature must be in the condition of tamas. Since man is in the condition of sattwa, not of tamas, which is darkness, the words of the Evangelist, “The light shineth in darkness and the darkness comprehendeth it not,” can be rendered somewhat as follows, “The higher light penetrated as far as man, but he was filled by a natural sattwa that he would not give up.” Thus the higher light could not find entrance because it can only shine in darkness.

If we are seeking knowledge of such living concepts as sattwa, rajas, and tamas, we must get accustomed to not taking them in an absolute sense. They are always, so to say, turning this way and that. For a right concept of the world there is no absolute higher or lower, only in a relative sense. A European professor took objection to this. He translated sattwa as “goodness” and objected to another man who translated it as “light,” though he translated tamas as “darkness.” Such things truly express the source of all misunderstanding. When man is in the condition of tamas—whether by sleep or clairvoyant perception, to take only these two cases—then in effect he is in darkness as far as external man is concerned. So ancient Indian thought was right, yet it could not use a word like “light” in place of the word sattwa. Tamas may always be translated “darkness” but for the external world the sattwa condition could not always be simply interpreted as “light.”

Suppose we are describing light. It is entirely correct to call the light colors—red, orange, yellow—in the sense of Sankhya philosophy the sattwa colors. In this sense too green must be called a rajas color; blue, indigo, violet, tamas colors. One may say effects of light and of clairvoyance in general fall under the concept of sattwa. Under the same concept we must also place, for example, goodness, kindness, loving behavior by man. It is true that light falls under the concept of sattwa, but this concept is broader; light is not really identical with it. Therefore it is wrong to translate sattwa as “light” though it is quite possible to translate tamas as “darkness.” Nor is it correct to say that “light” does not convey the idea of sattwa.

The criticism that the professor made of a man who may have been well aware of this is also not quite justified, for the simple reason that if someone said, “Here is a lion,” nobody would attempt to correct him by saying, “No, here is a beast of prey.” Both are correct. This comparison hits the nail right on the head. As regards external appearance it is correct to associate sattwa with what is full of light, but it is wrong to say sattwa is only of light. It is a more general concept than light, just as beast of prey is more general than lion.

A similar thing is not true of darkness for the reason that in tamas things that in rajas and sattwa are different and specific merge into something more general. After all, a lamb and a lion are two very different creatures. If I would describe them as to their sattwa characters—the form that the natural element of life and force and spirit takes in lambs and lions—I would describe them very differently. But if I would describe them in the condition of tamas the differences do not come into consideration because we have the tamas condition when the lamb or lion is simply lying lazily on the ground. In the sattwa condition lambs and lions are very different, but for cosmic understanding the indolence of both is after all one and the same.

Our power of truly looking into such concepts must therefore adapt to much differentiation. As a matter of fact, these three concepts with the qualities of feeling in them are among the most illuminating things in the whole of Sankhya. In all that Krishna puts before Arjuna, when he presents himself as the founder of the age of self-consciousness, he has to speak in words altogether permeated by those shades of feeling derived from the concepts sattwa, rajas, and tamas. About these three concepts, and what at length leads to a climax in the Bhagavad Gita, we shall speak more fully in the last lecture of this course.