The Rudolf Steiner Archive

Today I would like to request you once again, without exception, to refrain from taking notes. This applies to all three days.

Most of you were present last Thursday at our discussion in Basel. I now want to bring to your attention once more quite a short extract of what we talked about then, as I consider it not unimportant for these thoughts to become known to us.

I described how the wisdom about Christ was destroyed root and branch by dogmatism, namely, that wisdom which was present in Gnosis which itself was rooted out, since what remains of it now is no more than a fairly good number of fragments. Gnosis was a remnant of ancient wisdom arising out of an atavistic knowledge of the spiritual worlds in the days of early mankind. Those who possessed this ancient wisdom, which was still understood by the Gnostics at the time of the Mystery of Golgotha, knew that it contained a view—the names were different then—of the hierarchies which underlie the creation of the world, and they were thus able to conceive of the significance of Christ. Together with Gnosis there disappeared the possibility of comprehending the Christ-Being as a cosmic being. Instead there remains dogma which has perpetuated certain incomprehensible concepts—the Credo and so on—about the Christ-Being.

What was important in centuries now gone by was not so much the wisdom about Christ as the fact itself, the fact that Christ turned towards the earth and fulfilled the Mystery of Golgotha. A true understanding of the Christ-Being will first have to be won through the new Gnosis, which is something entirely different from the old Gnosis, for it is anthroposophical Spiritual Science.

More important for our point of departure today is something else I introduced last Thursday, namely that in the North in very early pre-Christian times—I said 3000 years BC—there was a certain custom among peoples whom Tacitus called the Ingaevones. This custom was guided by Mystery priests in a Mystery centre focused on what is today Jutland, part of Denmark. This Mystery centre was able to work at that time and in those parts because all the climatic conditions in those colder regions differed from any in the southern, warmer regions—for all material conditions also have their own spiritual background. While the warmer regions were more suited to developing an understanding of the Christ-Being in Gnosis, the colder parts lent themselves more to evolving feelings about Jesus because of ideas still prevalent about ancient customs.

Thus it was that, in the South, Gnosis had more of an understanding of the Easter Mystery, the Christ Mystery. But the understanding, as I have said, was destroyed root and branch by dogma. In the North, in contrast, there was more of a comprehension of the Jesus Mystery, a feeling for the child who comes into the world to save mankind. This was based not so much on actual ideas, which had died out, but on feelings which live longer than ideas. The feeling of these ancient customs made comprehension possible. So it came about that in the South it was the task of the church to root out the Christ Mystery, whereas in the North it was its task to root out the Christmas Mystery, to transform it into something innocuous. Thus later, in the Middle Ages, the idea of Christmas came into being which, one might say, reckoned with the rise of bourgeois values of more recent times, which appeared increasingly as the age of materialism dawned. For bourgeois values in the widest sense are a concomitant of materialism. We have to be clear, though, that greater, more significant ideas, in the form of feelings, lived in Central Europe right into the eighth, ninth and even the tenth centuries, for these feelings originated from prevalent usages, such as processions and other folk customs.

Let me briefly sketch these ancient customs once again. Among the Ingaevones the life of the people was firmly guided by the Mystery centre which laid down the season when provision could be made for procreation. The union of man with woman was permitted only in the days of spring, around the first full moon after the spring equinox. It was approximately the time we now call Easter time. The remainder of the year was taboo as far as human reproduction was concerned, and those born at a time which showed that their conception had been out of season were regarded, in a way, as not quite proper people.

So the births of people conceived at the correct time all came together in the middle of winter, just after our present Christmas time. All those regarded by the Ingaevones as fully human had to be born at this time. The births had to fall at the time of the darkest winter days, when the trees were covered in snow and the people confined to their primitive homesteads. To use the language of today, every child was in a way a Christmas child, a child of the winter solstice.

This affected people's frame of mind and soul. Because nothing to do with procreation occurred at other times of the year, the old dream-conscious clairvoyance was preserved. And when the time of conception approached as the permitted spring days drew near, conditions of unconsciousness took over. Conception was brought about in a state of unconsciousness, not in waking consciousness. The woman who was conceiving was truly conscious, however, of the visionary appearance of a spiritual being descending from spiritual worlds to announce the coming child. These women even foresaw the face of the coming child. And this annunciation, as we saw, is echoed in the time of the Luke gospel in the annunciation to Mary by the Archangel Gabriel. We saw that there even exists a fragment of an Anglo-Saxon rune song which tells of what existed in the old consciousness and that on the Jutland peninsula there really was a Mystery centre which then migrated eastwards.

Now mankind is, of course, developing, and development is a part of mankind. So this Mystery centre could only exist in most ancient times, for, had it persisted, there would have been no development of the type of consciousness needed as the task of the fourth, and then of the fifth post-Atlantean period. To clairvoyant consciousness the custom is hardly to be found anywhere in northern regions, where it flourished, even in the second millennium BC, and it is seen to have disappeared fully by the first millennium BC. By then, human conception and birth were spread more or less over the whole year and there is no more knowledge of a coming-down out of cosmic worlds via the starry constellations, nor of how much depends for a person's destiny on earth on the constellation under which he is born. Human conception and birth are spread over the whole year.

Parallel with this development is the rise of a new consciousness, the rise of the possibility of freedom for the human being and so on.

One last thing remained, however. Something had existed in the region where Denmark is today; it migrated from tribe to tribe until it reached the East, where the Christ-Being was to be incarnated in one last body still seen in connection with the constellations. The first-born of many brothers became the last-born of those who were seen in connection with the starry constellations. In evolution the last remnant of the old always links up with what is new.

Because in northern regions the feeling had evolved that the human being appears on the earth during the consecrated season, it came about that here, too, surrounded by the echo of those atavistic feelings, the feeling for Jesus could evolve. Thus you will find in these northern regions that the paramount feeling and better understanding was for the Luke gospel, and that the Christmas Mystery worked more strongly than the Easter Mystery, which was imprisoned among the secrets of the church, whereas the Christmas Mystery became quite general.

I hinted last Thursday, and shall perhaps be able to follow through in more detail during these three days, that every three years special attention was paid to the one born first after the twelfth hour of the night that we now call Christmas Eve, the first-born of every fourth year, the first to be born after three years. This first-born was destined to undergo certain procedures until his thirtieth year. Until his thirtieth year he was kept apart and brought up by the Mystery priests. His soul was given a distinct direction. His soul was destined to undergo experiences in a quite special way during the first thirty years of his life. These experiences and procedures were to lead him—this is barely comprehensible today—in his thirtieth year to an inner understanding of the link between the human being and the surrounding spiritual world. Certain quite specific inner experiences during these thirty years were to lead him gradually to this point.

First of all this first-born was to understand, even as a tiny child, how the human being is linked to the spiritual world through his angel. Separated from the rest of the world, undisturbed by the concepts which usually enter a child's soul from his environment, he was to remain close to spiritual workings and spiritual events and, to start with, develop a profound awareness of his links with the angel-being who was his guide—his angelos. In this way this child was equipped with a soul which was taught something very special, about which we may perhaps speak during the next few days. This special learning was expressed by saying that the child had become a ‘raven’. This was a stage of initiation which was disseminated over wide regions and was contained particularly in the Persian Mithras initiation, of which I have spoken in past years. Then this soul was to ascend to an even more intense feeling for its connection with the spiritual worlds; this first-born was to relive in his soul the secrets of the spiritual worlds.

This would not be possible today, for our consciousness develops under different conditions. But, in those ancient times, when it was possible to develop a dream consciousness this was still perfectly possible. When the child had grown into a youth—it was always a boy, a girl did not count—he was given the leadership over individual districts, smaller sections of the tribe. Finally, he had to serve in the administration and government of smaller communities. But it is important to remember that these affairs of government were always conducted in such a way that the youth was ever protected from external influences, especially shielded from the influences of various egoisms; he was most carefully shielded from the influences of egoisms, from influences which came about on the basis of external experiences.

Thus it was achieved that, towards the end of these thirty years, he could take on the role of representative of the whole tribe. When he reached the age of thirty he was ready to absorb consciously the connections of man with the whole cosmos. He became what is called in the Mystery centres a ‘sun hero’. Now he was destined to rule the tribe for three years. None but a ‘sun hero’ could rule the tribe. He was permitted to rule for only three years. At the end of the three years something else, about which I shall speak, was done with him under the guidance of the Mysteries. In particular, in all the arrangements that emanated from the tribe of the Ingaevones, nobody was allowed to be king for longer than three years, and none was allowed to become king who had not undergone what I have described.

You see, forming in these tribes, as it were the skeleton, out of which the gospels later created the life of Christ Jesus. These communities lived in very ancient times. Only symbols of what had gone before come down to later ages. Thus the vision of the annunciation of the child to the mother came down to later ages as the worship of Nerthus, of Ertha. And the fact that the act of conception had to take place unconsciously in olden times is still hinted at in the Nerthus myth told by Tacitus a hundred years after the birth of Jesus. He describes how Ertha—who is male-female, not only female, for she is the same as the god Nerthus—arrives in her chariot; in other words, she is none other than the angel of the annunciation. Then those who have served her have to be drowned in the sea—slain. This is an echo of the submergence into unconsciousness of the act of conception in those ancient days.

In this myth of Ertha in her chariot and the slaves who accompany her but are drowned as soon as their service is concluded, in this myth of Nerthus, we have in the feeling-life an echo of something that was formerly an astral reality, something that had been experienced astrally. Nerthus processions were held in some districts until quite recently in history, right into the early Christian centuries. There were Ertha processions even in Swabia. These were echoes of ancient days. Those who in olden times, through certain rites which still existed as an echo of ancient heathen times, knew something about these earlier millennia, felt and thought about these processions of Ertha in her chariot: This is what our ancestors did. And when that single event then occurred which was the life of Jesus, it was brought into connection with what had been more general in ancient times. This was then better understood in the feelings, at the level of the feelings.

Therefore the monks and priests made every effort to root out anything which might remind their flocks of these things. Such things were rooted out just as carefully in the North as was Gnosis in the South. Otherwise people would have known, by bringing together these ancient customs with the Mystery of Golgotha, that this Mystery, in so far as it is a Christmas Mystery, was not an ancient, natural custom brought into the present but rather that it was replaced in the feeling for the Christmas Mystery by something at a higher level of consciousness. But this was not to be known consciously. This was to be suppressed into the subconscious, for there are always certain powers who reckon with the unconscious. A great part of what happens in history comes about because things conscious and things unconscious are brought together by those who know how to bring such things together.

We rightly speak of what happens in going from the fourth to the fifth post-Atlantean period. But even in the transition from the third to the fourth there was a step forward in human consciousness towards increased ego-consciousness, increased waking consciousness. The ancient dream visions of the spiritual world have disappeared. In the North this was expressed by saying that the Vanir, who were connected with what is given in visions, had been replaced by the Aesir, who are indeed gods for a well-developed day consciousness. This is what was said in the North during the fourth post-Atlantean period, until all such memories had been rooted out by the priests. In the fifth post-Atlantean period, when materialism, or rather ‘Christianityism’, appeared, these things had already disappeared. While in the South the Greeks had their gods: Zeus, Apollo and the others, the people of the North had the Aesir, a word which is connected with esse, to be, which in turn is connected with being seen, being seen with the eyes. But during the third post-Atlantean period the ancient peoples who inhabited the North of Europe had the Vanir. These Vanir were far closer to the people. Nerthus, which became Nört in the North, is one of the Vanir, who announced every conception or birth. Now I said that what had existed earlier was always preserved in later times in symbols. Thus something that I have so far only sketchily described to you and which we may be able to go into more deeply in the next day or two, namely, the knowledge bound up with becoming ‘king’, becoming the ‘sun hero’, was carried over first into the cult-myth and then into the myth. We have to distinguish between the cult-myth and the myth as such. The cult-myth is something that is still performed in external customs like a ‘dream performance’ of what reminds people of the ancient clairvoyant visions.

Thus, at a time when what I described to you no longer worked, we have in the Baldur myth, the myth of the god Baldur which was performed in many tribes as a mystery play, an echo of what was involved in ‘becoming king’. First it existed as a reality. Later it was performed as a mystery play. Then it became a myth that was merely recounted. And finally it was rooted out by the monks and priests. Baldur is one of the Aesir, that is, he was one of the ruling spiritual powers at a time when man had already awakened to ego-consciousness. The Vanir had already faded, and yet Baldur remains as a representative of that being who was to become king, the first-born who came every three years.

It is told that, at a certain time in his life, Baldur had dreams announcing his death. Later these dreams came true. But this did not mean merely that he had felt the approach of his physical death. It meant that, having accomplished three years of service as king, he was raised from the consciousness appropriate for that, to a higher level of consciousness. Until then he had been shielded from contact with the outer materialistic world. A king such as this was to live within the priesthood so that all egoism should depart from his soul and none could enter in. He was not permitted to be king for more than three years. Towards the end of the three years Baldur sensed the approach of the end of his time of kingly dignity. This meant, according to the ancient beliefs, that he was ready for contact with the outside world. First he had to rule, but he had to do this solely in accordance with the wishes of the spiritual world. After that he was to become something else; he was to enter the outside world.

For someone who had never had such contact before this was, in truth, a kind of death. This is what was expressed in his dreams. The myth describes how the gods heard about these dreams and became uneasy. We must always think of the human element in relation to the divine element in the way that the two are united in the ancient Mysteries. When, towards the end of his time as king, Baldur felt the moment approaching, the gods—that is the Mystery priests—became uneasy and made all the creatures and all the conditions of the earth swear that they would not harm Baldur. They forgot only one insignificant little plant—mistletoe, the Christmas plant. Loki, the enemy of the Aesir, found the mistletoe. And he made use of it at the festival of the gods, that is, at the event of the god Baldur's first contact with the outside world.

Here we have an ancient Christmas festival, and the mistletoe custom linked with Christmas is still today a memory of this ancient custom which had to do with establishing a new king in place of the old. The contact of the old king with the material world is depicted in the mystery play and the myth. All created things have sworn not to harm Baldur. They are now used by the gods who throw them at Baldur and shoot them at him. Nothing—no plant, no animal, no illness, no poison—can harm him. Only Loki has discovered the mistletoe, which he has brought amongst the community of gods—that is, the priests—and given to the blind god Hödr. Hödr says: What shall I do with the mistletoe? I am blind and cannot see where Baldur is standing, I cannot shoot at him as the other gods do. But Loki showed him the direction and he shot at Baldur with the mistletoe twig. Baldur was wounded and died.

So Hödr is the one who appears as the representative of the outside, material world, in so far as this material world is not comprehended in its connection with the spiritual world but lives like a parasite. ‘Höd’ is the ancient name for battle or war, while ‘Baldur’, as it still exists today, can be traced back to another designation of which the best, still preserved, appears in Anglo-Saxon. As I showed recently, ‘Tag’ appears at an earlier stage of the sound shift as ‘day’. ‘Bal day’ is a possible name, even though Anglo-Saxon. It means ‘shining day’, which expresses Baldur's connection with daytime consciousness, that consciousness which did not come to mankind until the fourth post-Atlantean period. Hödr is a representative of matter, of darkness, but also of battle and conflict. Baldur is the representative of understanding, of knowledge, of light—namely, that light which shines in the human soul in the state of consciousness which has developed since the fourth post-Atlantean period.

So in the Baldur myth we have a special version of the Christmas Mystery. Awareness of the connection between the Baldur myth and the Christmas Mystery was also rooted out by the monks and priests. For Baldur has some of the good qualities of Lucifer, and Hödr has some of the good qualities of the later Mephistopheles-Ahriman. I do not mean ‘good’ in the moral sense but rather in the sense of what is necessary for evolution. Such things, too, are connected with evolution as a whole. During the fourth post-Atlantean period it was still possible for a human being to be guided into the spiritual world in the ancient way as was the case in the old northern Mysteries. This had to be changed as time went on, for the tentative way, later only present in an atavistic form, the tentative, clairvoyant way—still with a certain echo of dream consciousness, which was fitting for the fourth post-Atlantean period—could not resist the more robust demands of the materialistic age. This relationship of ancient clairvoyance from the fourth post-Atlantean period to what came later is expressed in the myth depicting the contrast between Baldur and Hödr. What is working here, what is behind the fact that Baldur—the representative of human consciousness, which can be illuminated by the divine—can be killed through the influence of the evil power of Loki over Hödr, the god of battle, of war and of darkness? Behind all this lies the fact that in our age, as it has been for a long time and as it will still be for some time to come, there must always be a working together of light and darkness. To try and make people believe that anything in the physical world, the world of maya, can be totally good, is nothing but religious egoism. Every light has its shadow, and a thorough comprehension of this fact is extremely important and significant.

Let us take an example. Under the influence of the Christmas Mystery it will be possible for us to go more deeply into a number of matters we have discussed recently. So let us take an example. I have often suggested that if Spiritual Science comes to be taken up more fully by people then, for instance, it will influence medicine, the art of healing. Certain more physical methods of healing will be found for sicknesses of the soul, and more spiritual methods for bodily illnesses. I told you why this is not yet possible: It is simply because the sins have been created by the law and not the law by the sins. So long as the laws work in such a way that materialistic medicine is considered to represent them—and that is the case today—so long will individuals, however thorough their insight, be unable to do anything and, indeed, they ought not to do anything. But a time will come in the not too distant future when medicine, the art of healing, will incorporate the impulses which come from spiritual knowledge. I merely want to point this out for the moment, since I am actually leading up to something else. Knowledge of the healing forces is inseparable from knowledge of the forces of sickness. One cannot be taught without the other. No one in the world can gain knowledge of the healing forces, without at the same time learning about the forces of sickness. So you can see how important it is for people to be morally good through and through as regards such serious matters. For someone who can heal a person's soul can also make a person's soul sick in the same degree. Therefore such truths may not be imparted by the gods to man until a stage of morality has been reached at which the healing medicine cannot be transformed into poison.

This applies not only to the situation in which we are dealing with abnormal states of body or soul but also to what goes on in social life. In what has been said in recent lectures you will have seen quite clearly that impulses work in the social life of human beings, good and bad impulses, which can be guided by those who understand such things, and are indeed often guided in rather extraordinary ways. You will realize that it is simply necessary for this to be so, for mankind must learn on its own account how to achieve the good. I know very well how little these things are taken seriously, even in our circles, and how narrow-minded are the excuses and objections. But this also has to be so at present.

As with the individual, so is it also in social life: Certain impulses can be steered and guided to one side or the other. In social life, in particular, it is still possible nowadays to make use to a considerable extent of the unconscious, for every age has its unconscious aspect. As soon as you start to reckon with the unconscious or the subconscious it is possible to achieve effects which differ considerably from what can be done consciously, for today's consciousness will not achieve its natural connection with the cosmos until the sixth post-Atlantean epoch. Today, those who reckon with the unconscious bring things over from the fourth post-Atlantean epoch in either a mephistophelean or a luciferic way. Now, it fits in well with our present endeavours in these grave times to apply general truths of this kind to specific situations, for it is appropriate not just to play theosophical games but to gather serious knowledge which affects reality, even though this serious knowledge might make demands as to the degree of prejudice existing in our feelings. Also, we are in accord with a feeling for Christmas if we make the decision to approach the earnestness of life. Nowadays we cannot allow ourselves to indulge luxuriously in sentimental Christmas-tree feelings, for a true Christmas mood involves feeling one's way to its connection with the grave and shattering experiences of the present time.

You can see, particularly in people's everyday lives, what happens if they are being influenced at a subconscious level. You can hypnotize an individual person, so that once he is hypnotized he is in your power, and you can make him do things he would never even consider doing in a waking state. You can hypnotize him, which means putting him into a state of consciousness belonging to ages long past, and you may have all sorts of intentions for doing so. In the same way it is possible to hypnotize whole communities. An individual person is stronger in the physical world than is a group, and it is therefore necessary to lower his consciousness considerably more in order to work through him while he is in this other consciousness. In the case of a community or group of people the lowering of consciousness need not even be noticeable, for it can be far more slight. Yet certain things would not be achieved by continuing to speak, for instance, in the way we speak with one another. Therefore I must stress again and again: I shall never consider speaking other than in difficult concepts which require intellectual understanding, so that each person is forced to follow the line of thought and form concepts of what is being said. If we take the fifth post-Atlantean period and its requirements seriously, there can be no question of wishing to bring about any kind of intoxication, or of intending to work on anything other than the intellect. Even someone who knows nothing of Spiritual Science, but has a certain awareness of what it means to be in the fifth post-Atlantean period, will respect the inner freedom of the human being and speak in a way which does not dupe the feelings or create disturbances in the soul.

It would be different with a person who wanted to achieve effects different from those I have described, that is, if someone wanted to make use of a lowered consciousness, which can be achieved far more easily with a crowd than with an individual, since for a crowd no hypnosis is needed. You know how a crowd, a group, can be seized by a certain intoxication if it is handled in a suitable way. I have said on earlier occasions that I have met orators who knew by instinct how to speak in a way which does not directly address the intellect but uses slogans and telling images to speak to a consciousness that is somewhat askew, somewhat delirious. As I said, the approach has to be stronger in the case of an individual, but for a crowd no more is needed. I have given you examples of this.

It is entirely fitting to contemplate these things in a mood of inwardness which befits these days, for they are deeply bound up with the Christmas and Easter Mysteries. I described some time ago how I was moved in my youth when I met with such an effect in a certain situation. I have recounted this example quite often: My karma led me at the right time to hear the sermons of a very important Jesuit father. I could watch as a certain image was intensified in the people by means of particular words; I saw them being convinced in a manner that did not involve their intellect but brought about a certain kind of delirious mood. Let us look at the example. The Jesuit was preaching about the necessity of believing in the Easter confession and he said, in effect, the following: Well, of course non-believers think that the Easter confession was instituted by the Pope or the college of cardinals. What an idea, my dear Christians! Someone who maintains that the Easter confession has been established by the Pope and the priests might be compared with somebody watching a trooper standing beside his cannon, with an officer next to him giving orders. The trooper only has to light the fuse and the cannon goes off. My dear Christians, compare the trooper with the Pope in Rome and the officer giving the orders with God! Just imagine the officer standing there shouting ‘Fire’, and the trooper lighting the fuse without any will of his own. The cannon goes off. This is what the Pope does. He listens to God's commandments. God commanded—the Pope was like the trooper who lit the fuse—and there was the Easter confession. Would you say that the trooper standing by the cannon and lighting the fuse had also invented the gunpowder? It is as unlikely that you would say the trooper invented the gunpowder as it is that you would maintain that the Pope invented the Easter confession! And all the people were convinced, of course! It was perfectly obvious.

In certain communities these things have to be learned, namely, how to describe things in pictures, how to use images, bring about intensifications, and employ comparisons. This is a special art which is diligently practised in the grey brotherhoods. But there is no need to belong to a grey brotherhood in order to practise such an art. One can be dependent in one way or another on the grey brotherhoods, perhaps without even knowing how dependent one is, and then one can use these methods.

What is all this based on? It is based on the fact that a different kind of soul life is present when we speak with one another in a manner suited to the fifth post-Atlantean period, for then we direct ourselves to the intellect and not to a kind of delirium which would be brought about if we used some of the means I have just sketched. In the fifth post-Atlantean period we have to learn to withstand Hödr, we have to learn to withstand the remnants of an earlier time that resemble the mistletoe which has become a parasite in the plant world. We have to learn to withstand Hödr, the unconscious one, the blind one, the passionate one, the delirious one.

We can only win this capacity by making our understanding such that we feel quite isolated from the world, whereas those who develop a delirious type of consciousness immediately attract to themselves cosmic effects; they draw cosmic effects down into the present. With the consciousness of the fifth post-Atlantean period we stand in isolation on the earth. In a delirious consciousness, cosmic effects are drawn into the soul. And these, of course, have to be utilized in an appropriate way. Let us take an actual case.

Someone who today wants to work on others, on those whose consciousness is delirious, with the aim of achieving a particular end, can do the following: He can remember when something similar existed in an earlier age when the starry constellations were also similar. Now since everything goes in waves in the world, so that a particular wave returns to the surface after a certain time, in order to achieve certain effects he can make use of an event which under similar cosmic conditions is like a copy of an earlier event; he can make it a copy of an earlier event. Let us assume that someone wants to achieve something by influencing others in their delirious consciousness, by carrying out certain procedures involving certain facts. He goes back in history and recalls something which happened at an earlier date under a similar starry constellation.

Assume someone wants to bring something about on a day in the spring of a particular year. Having established that it is Whitsuntide, he goes back through time until he finds an event that is similar to the one he wants to bring about. And it must fall in a year when the date of Whitsun fell approximately on similar days of the month. Then the starry constellation will also be roughly the same. By utilizing all this it will then be possible to work on those in a delirious state of consciousness. In a sense it will be possible, by bringing about a state of delirious consciousness under a particular starry constellation, to hit the target of a group of people who are always a kind of Baldur in the fifth post-Atlantean period; in other words, to play Loki with blind Hödr, or through blind Hödr.

Now let us take an actual case: In an earlier age Whitsuntide fell on 20 May 1347. At this time on a particular day the heralds, flourishing their trumpets, marched with a crowd—it does not matter that their relationship to the Whitsun Mystery differed from ours today—leading Cola di Rienzi, who made the proclamation, from that important place in Rome under that very starry constellation which fell on 20 May, which was to give him the title of tribune of Rome. The impression he made was comparable to the impression made on a group or crowd in a state of delirious consciousness. For the crowd believed that Cola di Rienzi had brought the Holy Ghost; and utilization of the starry constellation of the time made it possible, though for a very short time only, for him to achieve what he intended.

A remarkable copy of this event took place under the same starry constellation in 1915 when, not Cola di Rienzi, but Signor d'Annunzio called together a crowd on the same spot in a very similar way! Again a delirious consciousness was affected by ideas and symbols which conjured up pictures that were eminently suitable for speaking to this delirious consciousness. I am not criticizing anybody's consciousness but merely reporting facts—facts which, if you like, have been pushed as far as possible down into the unconscious. But this does not alter their effectiveness. On Whitsun-day 1915 the same happened in Rome as had happened on Whitsun-day 1347, which also fell on 20, 21 May. One day makes no difference. On the contrary, the constellation was all the more identical. At Whitsun 1915 there was a repeat performance of what had happened under Cola di Rienzi in 1347. The new event was thus particularly effective, for it was borne on the same vibrations, the same waves, the same conditions.

History will only be understood when such facts are known, when it is known what can be achieved with the help of such facts. Regardless of what the influences were, Signor d'Annunzio, through the life he had led so far, had the potential of succumbing to all sorts of influences, and he had the strength to put these influences to use. Let me remark merely that, because of his earlier poetry, this poet was called by a number of critics representing the healthy side of Italy ‘The singer of all shameful degeneracy’. In ordinary life his name was Rapagnetta, which I am told means ‘little turnip’, but he called himself d'Annunzio.

Under this starry constellation Signor d'Annunzio gave a speech which you may judge for yourselves because I am going to read it aloud to you to the best of my ability. To put you in the picture: There were two parties in Italy at that time, the Neutralists and the Interventionists, and Signor d'Annunzio set himself the task of transforming all the Neutralists into Interventionists. The Neutralists wanted to preserve neutrality, and Giolitti, a man who had been very active in Italian political life for a long time, was for neutrality. That speech by d'Annunzio, which was like a repetition of the one made long ago by Cola di Rienzi under the same starry constellation, went as follows:

‘Romans!

Yesterday you presented a noble show to the world! Your never-ending, well-ordered procession resembled those solemn processions of ancient days which gathered here in the temple of Jupiter Maximus; and every street through which such power marches, such power coupled with such dignity, becomes a Via Sacra. Invisible in your midst you drew, on an invisible carriage, the statue of our great mother.

Blessed be the Roman mothers I saw in the procession yesterday, the mothers who bore their sons in their arms and wore on their foreheads the mark of resigned courage and silent sacrifice.

Is there any need for exhortations when the very stones are eloquent? The people of Rome were prepared to tear up the paving stones trampled by the horses which ought long since to be standing firm at the borders of Istria, instead of remaining here, humbled by shame, to defend the nests of poisonous creatures, the houses of traitors! What must have been the sadness of our young soldiers!—What a show of discipline and self-denial they gave, when they protected, against the just anger of the people, those very men who denigrate and slander them, humiliating them before their brothers and before the enemy. Let us cry: “Long live the army!” That is the call of this hour! Of all the vile actions committed by Giolitti and his pack this is the vilest: the denigration of our arms and of our national defence. Until yesterday they got away with the dissemination of doubt, suspicion, and disregard for our soldiers—our handsome, good, strong, brave, impetuous soldiers, the flower of our people, the reliable heroes of tomorrow. With what heavy hearts did they fix their bayonets in order to repulse the very people whose only purpose was to avenge them!

O my admirable comrades! Today every good citizen is a soldier for the freedom of Italy! Through you and with you we are victorious, we have brought confusion to the ranks of the traitors. Hear, O hear! The crime of high treason has been declared and proved, and publicly announced. The dishonourable names are known; punishment is needed!

Do not be taken in, do not be moved to pity. A rabble like that has no twinges of conscience, no remorse. Who can teach another taste to the beast who is accustomed to the filth in which he rolls and the trough from which he gorges?

On the twentieth of May in the solemn gathering of our union, we shall not tolerate the shameless presence of those who, for months, have been negotiating the sale of Italy with the enemy. Clowns may not be permitted to clothe themselves in the tri-coloured mantle, and bellow from unclean throats the holy name of the fatherland. Write out your list of proscription without pity. It is your right, it is your duty! Who saved Italy in her hour of darkness, who but you, her people, pure and profound?

Never forget that! The others may escape punishment only by flight! Let them go! This is the only leniency permitted towards them. Was not a certain one, even this morning, still inclined to join in the plots whose net is being spun among the blossoming rosebeds of the villa on the Pincio—now to be confiscated—by the fat German spider who lives there? We never believed for one minute, of course, that a ministry formed by Herr Bülow could have received the approval of the King—or rather, that the King could have become an accomplice to such a thing.

In his great heart the King has heard the exhortation of Camillo Cavour: The hour of the House of Savoy has come!

The hour has come. It tolls under the high heavens which arch over your Pantheon, O Romans, and over this eternal Capitol! Here, where the plebeians held the meetings of their council; here, where every increase in the empire of Rome was consecrated, where the consuls exacted the levies and received the oaths of the soldiers; whence the magistrates of the republic departed to take over command of the armies and control the provinces; where Germanicus set up the trophies of his victory over the Germans; where the triumphant Octavian solemnly confirmed Roman dominance over the whole of the Mediterranean basin; here, at this place, the starting point and the goal of all our victories, we celebrate the voluntary sacrifice, we cry the words of consecration and desire: Long live the war, long live Rome, long live Italy, long live the army and the fleet, long live the King! Glory and victory!’

Thus spoke the new Cola di Rienzi. Then he received the #8224 presented to him as a special souvenir of Nino Bixio. This #8224 stemmed from ancient days and had been treasured by the Podrecca family. The #8224 is presented—pardon me, but this is really true—by the editor of Asino! Asino is a particularly obscene satirical journal. But d'Annunzio takes hold of the #8224, kisses it solemnly, strides through the crowd and enters—not, like Cola di Rienzi, a horse-drawn triumphal chariot, for times have changed—he enters a motor car, having first commanded all the church bells to be rung. The delirious consciousness must not be allowed to fade too soon. All the bells are rung to keep it going a little longer. Then d'Annunzio halts his car at the telegraph office and sends a telegram to the editor of Le Gaulois who answers—I am sorry I do not know how to pronounce this in French so I shall have to say it in the German way—who answers to the name of Meier:

‘Rome, 1 p.m., great battle fought. Have just spoken on the Capitol to an enormous, delirious crowd. The bells are sounding the alarm, the cries of the people rise up to the most beautiful sky in the world. I am drunk with joy. After the French miracle I have now witnessed the Italian miracle.’

Without making any comments or taking sides I simply wanted to point out certain facts in order to show, by the way in which they are connected, how things happen that are hardly noticed by our unobservant contemporaries. I wanted to show that although the ‘singer of all shameful degeneracy’, as he was called in Italy, probably did not believe very strongly in the miracle of Whitsun, he nevertheless succeeded very well in working on certain unconscious impulses by using a repetition of an event which made available considerable forces within a delirious consciousness. This man, who in his own country is called ‘the singer of all shameful degeneracy’ and who has succeeded in writing a novel which trumpets forth his relationship with a famous woman in the most contemptible way—this man found another whole series of effective images in another long speech, this time in the Constanzi theatre. The image of the cannon, which I have already mentioned, is rather less significant. I cannot read the whole speech to you as this would take too long. Let me give you a passage from the beginning and another from the end. It begins:

‘Romans, Italians, brothers in faith and in yearning, my new friends, and my companions of old!’

Well, so he says ‘of old’!

‘Your greetings of warm kindness, of generous recognition, are not intended for me. It is not the homecomer in me you are welcoming, I know, it is the spirit that leads me, the love that fills me, the idea that I serve.

Your welcome goes through me and beyond me to a higher goal. I bring you the tidings of Quarto, Roman tidings to the Rome of the Villa Spada and of Vascello.

This evening the daylight has not gone from the Aurelian walls and it will not go: the glimmer remains on San Pancratio.

Let us this evening confront cowardice with heroism and remember that sixty-six years ago today the leader of men led his legion, already destined to become the June miracle, from Palestrina back to Rome. Let us this evening confront shame with fame and remember that fifty-five years ago at this very hour the thousand on the march from Marsala to Salemi were bivouacking, their muskets stacked together, eating their bread or sleeping quietly. In their hearts they carried the stars and the words of their leader which still sound vital and commanding to this day: “If we unite, our task will be easy. To arms!” It was the call of Marsala, which continued with the robust threat: “Those who do not arm are cowards or traitors!” If he, the saviour, could but descend from the Janiculus into the plain, would he not brand with one or the other of these signs and charge with shame all those who secretly or publicly work towards disarming Italy, shaming our fatherland, returning it to a state of servitude, nailing it back on its cross or leaving it to die in a bed that has sometimes seemed to us a grave without a cover?

Some need fifty years to die in their beds, some need fifty years to complete their disintegration in their beds. Is it possible we would allow strangers in our midst or from without, enemies who live in our house or who have entered it forcibly, to impose this kind of death on a people who yesterday raised with a shudder of power an image of their highest myth upon their shore, a monument of their true will, their Roman will, O citizens? For three days now an indefinable stink of treachery has been seeking to suffocate us.’

And so it goes on. Then, at the end we find a new, warmed-up version of something we know so well from the gospels. D'Annunzio of all people dares to speak the following words:

‘Blessed are they who have more, for all the more shall they give, all the more shall their enthusiasm be inflamed! Blessed are they who have for twenty years a pure spirit, a hardened physique, a courageous mother!

Blessed are they who refrained, waiting and trusting, from squandering their strength, preserving it instead with a warrior's discipline!

Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

D'Annunzio of all people says: ‘Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

‘Blessed are they who shall tear out the hate rooted in their breast with their own hands and then offer their sacrifice!

Blessed are they who yesterday still resisted the event, yet today silently accept it as a profound necessity, desiring now to be no longer the last but the first!

Blessed are the young men who hunger and thirst for glory, for they shall be satisfied!

Blessed are the compassionate, for they shall wipe away the shining blood and bind up the lustrous pain!

Blessed are the pure in heart, blessed those who return victorious; for they shall see the new countenance of Rome, the re-crowned head of Dante, the triumphant beauty of Italy.’

So even in our own time such things are sometimes said! And it is so important, my dear friends, not to pass by these things. For not all people act in accord with the One Whose birth we celebrate in the holy night—not those who scream out such beatitudes into the world. To belong, not to the darkness, but to the light which has entered into the world: This is a feeling with which to fill our souls at the time of this holy feast. To dedicate ourselves to the light, instead of to that inattentiveness which brings us only darkness: This, too, can be something in these grave times which it is important for us to inscribe in our souls on Christmas Eve.

In these two lectures I should like to speak to you from the point of view of Spiritual Research, on the question so frequently and urgently put: “What is the meaning of life?” If in these two evenings we are to get anywhere near this subject we shall have to create first of all a kind of foundation or basis, on which to construct the edifice of knowledge, and from this deduce the answer in outline.

When we contemplate the things around us, those which exist for our ordinary sense-perception and our ordinary experience, and then turn to our own life, the result is at best the formulation of a question—the presentation of an oppressive, a painful problem. We see how the beings of external nature arise and decay. We can observe every year in spring how the earth, stimulated by the forces of the sun and the universe, bestows on us the plants which sprout and bud and bear fruit through the summer. Towards autumn, we see how they decay and pass away. Some remain indeed throughout the year, some for very many years, for instance, our long-lived trees. But of these also we know that even though in many cases they may outlive us, they also pass away at last, disappear and sink down into that which, in the great world of nature, is the realm of the lifeless. Especially do we know that even in the greatest phenomena of nature there rules this growth and decay: even the continents on which our civilisations develop did not exist in times past, for they have only risen in the course of time, and we know for certain that they will one day pass away.

Thus we see around us growth and decay; we can trace it in the plant kingdom and in the mineral kingdom as well as in the animal kingdom. What is the meaning of it all? Ever an arising, ever a passing away all around us! What is the meaning of this arising and this passing away? When we consider our own life, and see how we have lived through years and decades, we can recognise there also this coming into being and decay. When we call to mind the days of our childhood: they are vanished and only the memory of them remains. This stirs within us anxious questionings about life. The most important thing is that we ourselves have progressed a little through it, that we have become wiser. Usually, however, it is only when we have accomplished something, that we know how it ought to have been done. If we are no longer in a position to do a thing better, we still know how much better it might have been done, so that actually our mistakes become a part of our life; but it is just through our mistakes and errors that we gain our widest experiences.

A question is put to us, and it seems as if that which we can grasp with our senses and our intellect is unable to answer it. That is the position of man to-day; all that surrounds him confronts him with the problem, with the question: “What is the meaning of existence as a whole?” and particularly “Why has man his peculiar position within this existence?”

An extremely interesting legend of Hebrew antiquity tells us that in those old Hebrew times there was a consciousness that this anxious question which we formulated as to the meaning of life, and especially as to the meaning of man, occurs not only to man, but to beings quite other than man. This legend is extremely instructive and runs as follows:—When the Elohim were about to create man after their own image and likeness, the so-called ministering angels, certain spiritual beings of a lower grade than the Elohim themselves, asked Jahve or Jehovah: “Why is man to be made in the image and likeness of God!” Then Jehovah collected—so continues the legend—the animals and the plants which could already spring forth on earth before man was there in his earthly form, and He gathered together the angels also, the so-called ministering angels—those who immediately served Him. To those He showed the animals and plants and asked them what they were called, what were their names? But the Angels did not know the names of the animals and plants. Then man was created, as he was before the Fall. And again Jehovah gathered around him Angels, animals and plants, and in the presence of the Angels he asked man what the animals whom He made to pass by in succession before man’s eyes, were called, what their names were. And behold! Man was able to answer: “This animal has this name, that animal has that, this plant has this name, that plant has that,” Then Jehovah asked man: “And what is thine own name?” And man said: “I must be called Adam.” (Adam is related to Adama, and means: “Out of the earth: earth-being”). Jehovah then asked man: “And what am I myself to be called?” “Thou shalt be called Adonai,” man replied, “Thou art the Lord of all created beings of the earth.” The Angels now began to have an idea of the meaning of man’s existence on the earth. Though religious tradition and religious writings often express the most important riddle of life in the simplest way, there are many difficulties in understanding them, because we have to get behind their simplicity. We must first penetrate into the meaning behind them. If we succeed in this, great wisdom and deep knowledge are revealed. It may well be so with this legend, which we shall just keep in mind for a moment, for these two lectures will give us, in some sort, an answer to the question which it contains.

Now you know that there is a religion which has put the question as to the meaning and value of life by placing it in a wonderful form into the mouth of its own founder. You all know the story of the Buddha, how it tells us that when he left the palace in which he was born, and came face to face with the real facts of life, of which in that incarnation he had as yet learned nothing, he was most profoundly dismayed, and pronounced the judgment: “Life is suffering,” which as we know comprises the four statements: “Birth is suffering—disease is suffering—old age is suffering—death is suffering,” and to which is added “to be united with those we do not love is suffering, to be separated from those we love is suffering, not to be able to attain that to which we aspire is suffering.” We know then that to the adherents of this religion the meaning of life can be summed up by saying: “Life, which is suffering, only acquires a meaning when it is conquered, when it transcends itself.” All the various religions, all philosophies and views of life, are, after all, attempts to answer the question as to the meaning of life. Now, we are not going to approach the question in an abstract, philosophical way. Rather we shall review some of the phenomena of life, some of the facts of life, from the point of view of Spiritual Science, in order to see if a deeper occult view of life furnishes us with something wherewith to approach this question as to the meaning of life. Let us take the matter up again at the point we have already touched—the annual growth and decay in physical nature, the life, growth and decay in the plant world. In Spring we see the plants spring up out of the earth, and that which we see there as germinating, budding life, calls forth our joy and delight. We become aware that the whole of our existence is bound up with the plant world, for without it we could not exist. We feel how that which springs up out of the earth at the approach of Summer is related to our own life. We feel in the Autumn how that which in a certain sense belongs to us, again decays.

It is natural for us to compare with our own life that which we see germinating and decaying. For an external observation based only on what can be perceived by the senses and judged by the intellect, it is very natural to compare the vernal springing up of the plants with, let us say, man’s awakening in the morning; and the withering and decaying of the plant world in Autumn with man’s falling asleep at night. But such a comparison is quite superficial. It would leave out of account the real events with which we can already become acquainted through the elementary truths of occultism. What happens when we fall asleep at night? We have learned that we leave our physical and etheric bodies behind in bed. With our astral body and our ego we withdraw from our physical body and etheric body. During the night, from the moment of our falling asleep to the moment of our waking, we are with our astral body and our ego in a spiritual world. From this spiritual world we draw the forces which we require. Not only our astral body and our ego, but our physical and etheric bodies go through a kind of restorative process during our sleep at night, when the latter lie in bed, separated from the astral body and ego.

When one looks clairvoyantly down from the ego upon the astral, the etheric and physical bodies, one sees what has been destroyed by waking life; one sees that that which finds its expression in fatigue, is present as a destructive process and is made good during the night. The whole conscious life of the daytime is in fact, if we look at it in its connection with human consciousness and in its relation to the physical and etheric bodies, a kind of destructive process as regards the physical and etheric bodies. We always destroy something by it, and the fact that we destroy expresses itself in our fatigue. That which is destroyed is made good again at night.

Now if we look at what happens when we have withdrawn our astral body and our ego out of the etheric and physical bodies, it is as if we had left behind us a devastated field. But in the moment we are out of them, out of the physical and etheric bodies, they begin gradually to restore themselves. It is as if the forces belonging to the physical and etheric bodies begin to bud and blossom, and as if an entire vegetation should arise on the scene of destruction. The further night advances and the longer sleep lasts, the more do the forces in the etheric body bud and blossom. The nearer morning approaches and the more we re-enter our physical and etheric bodies with our astral body, the more a kind of withering or drying up sets in as regards the physical and etheric bodies.

In short, when the ego and the astral body look down from the spiritual world on the physical and etheric bodies, they see at night, at the moment of falling asleep, the same phenomenon which we see in the great world outside, when the plants bud and germinate in Spring. Therefore, to make a real comparison, we must compare our falling asleep and the earlier part of the sleep condition at night with Spring in nature; and the time of our awakening, the time in which the ego and the astral body begin to re-enter the physical and etheric bodies, with Autumn, in external nature. Spring corresponds to our falling asleep and Autumn to our awakening.

But how does the matter stand, when the occult observer, he who really can look into the spiritual world, directs his gaze to external nature and watches what takes place there in the course of the year? That which then presents itself to the occult vision teaches us that we must not compare things in an outward, but in an inward way. Occult observation shows that just as the physical and etheric bodies of man are connected with his astral body and his ego, so is there connected with our earth what we call the spiritual part of the earth. The earth also must be compared with a body, a widespread body. If we consider it only as far as its physical part is concerned, it is just as if we were to consider man with regard to his physical body only. We consider the earth completely when we consider it as the body of spiritual beings, in the same way in which, in the case of man, we consider the spirit as being connected with the body, yet there is a distinction. Man has a single nature controlling his physical and etheric bodies; a single psycho-spiritual nature belongs to that which is his physical human body and etheric human body. But there are a great many spirits belonging to the Earth-body. What in man’s psycho-spiritual nature is a unity, is, as regards that of the earth, a multiplicity. This is the chief distinction. With the exception of this difference everything else is in a certain way analogous. To occult vision is revealed how in the same measure as green plants come forth from the earth in Spring, those spirits whom we call the earth-spirits, withdraw from the earth. Only here again they do not, as is the case with man, absolutely leave the earth; they move round it, they pass in a certain way to the other side of the earth. When it is Summer in one hemisphere it is Winter in the other. In the case of the earth, the spiritual part moves from the northern to the southern hemisphere when Summer is approaching in the north. But that does not alter the fact that to the occult vision of a man who experiences the Spring on any given part of the globe, the spirits leave the earth; he sees how they rise and pass out into the cosmos. He does not see them move to the other side, but he sees them go away, in the same way as he sees the ego and the astral body leave man at the moment of his falling asleep. In the Autumn the earth-spirits approach and re-unite themselves with the earth. During the Winter, when the earth is covered with snow, the earth-spirits are directly united with the earth. In fact something similar then begins for the earth to what is found in man: a kind of self-consciousness. During the Summer the spiritual part of the earth knows nothing of what goes on around it in the universe. But in Winter the spirit of the earth knows what is happening in the universe around, just as man, on waking, knows and beholds what is taking place around him.

The analogy is thus complete, only it is the reverse of that which the outer consciousness draws. It is true that if we wish to go into the question fully, we cannot simply say: “When, in Spring, plants bud and spring from the earth, the earth spirits go away,” for with the budding and sprouting of plants there arise, as if out of the depths, out of the interior of the earth, other and mightier spirits. Therefore the mythologies were right when they distinguished between the higher and the nether gods. When man spoke of the gods who left the earth in Spring and returned in Autumn, he spoke of the higher gods. But there were mightier, older, gods, called by the Greeks the Chthonic gods. These arise in Summer when everything is budding and flourishing, and they descend again when in Winter the real earth spirits unite with the body of the earth.

Now, I should here like to mention that a certain idea, taken from scientific and occult research, is of immense importance for human life. For this shows us that when we consider the individual human being, we have really before us something like an image of the great Earth-being itself. What do we see when we turn towards plants which are beginning to sprout and bud? We see exactly the same as takes place in man when his inner life is active, we see how the one exactly corresponds to the other. How single plants are related to the human body, what their significance is for the human body, can only be recognised when such connections are understood. For it is in fact true that, on close examination, one sees how, when man falls asleep, everything begins to sprout and bud in his physical and etheric bodies: how a whole vegetation springs up in him: how man is in reality a tree or a garden in which plants are growing.

Whoever follows this with occult vision sees that the sprouting and germinating within man corresponds to what is germinating and budding in nature without. Thus you can form an idea of what will be possible when, in the future, Anthroposophy—often considered as foolishness to-day—is applied to life and made fruitful. We have for example, a man who has something wrong in his bodily life-activities. Let us now observe, when he falls asleep, what kind of plants are wanting when his physical and etheric bodies begin to develop their vegetation. When we see that on earth whole species of plants are missing, we know that something must be wrong with the life of the earth. And it is the same with the deficiency of certain plants in the physical and etheric bodies of man. In order to make good the defect we have only to seek on the earth for the plants which are missing in the man in question, and introduce their juices either in the form of diet or medicine and then we shall find the relation between medicine and disease. From this example, we see how Anthroposophy or Spiritual Science will intervene directly in life, but we are only at the beginning of these things.

In what I have just said I have given you, in a comparison drawn from nature, some idea of the composition of man and the connection of his whole being with the environment in which he is placed. We shall now look at the matter from a spiritual point of view. Here I would like to call attention to a matter that is of great importance, namely, that our anthroposophical outlook on life, while letting its gaze range over the evolution of mankind from the point of view of occultism, in order to decipher the meaning of existence, gives no preference to any one special creed, or any one view of life over any other. How often has it been emphasised in our occult movement that we can point to that which our earthly humanity experienced and developed immediately after the great Atlantean catastrophe—the Flood. We passed through, as the first great post-Atlantean civilisation, the sacred civilisation of Ancient India. Here, at Copenhagen, we have already spoken of this old sacred Indian civilisation, and we laid stress upon the fact that it was so lofty, that that which has survived in the Vedas or in written tradition is only an echo of it. It is only in the Akashic Records that we can catch glimpses of the primeval teachings that issued from that time. There we gaze on heights which have not been re-attained.

The later epochs had quite a different mission. We know that a descent has taken place since then, but we know also that there will be again an ascent and that, as already mentioned, Anthroposophy or Spiritual Science has to prepare this ascent. We know that in the seventh post-Atlantean age of civilisation, there will be a kind of renewal of the ancient, holy Indian civilisation. We do not give preference to any religious view or creed, for all are measured with the same measure, in every particular they are described: in each the kernel of truth is sought.

The important thing is that essentials be kept in view. We must not allow ourselves to stray in the consideration of the nature of each separate creed, and if we keep this in mind, in approaching the various points of view, we find one fundamental difference. We find views on life which are of a more oriental nature, and others which have permeated our Western civilisation. Once we make this clear to ourselves, we have something which throws light on the meaning of existence. We then find that the ancients were already in possession of something which we have to regain with difficulty, viz., the doctrine of reincarnation. The oriental stream possessed this as something springing from the profoundest depths of existence. You can still realise how the oriental mind shapes the whole of life from this doctrine, when you look at the relation of the oriental to his Bodhisattvas and his Buddhas. If you keep in view how little it concerns the oriental to select a single figure with this or that definite name, as the ruling power in human evolution, you see at once how he attaches much more importance to tracing the individuality which goes on from life to life. Orientals say that there are such and such a number of Bodhisattvas, high beings who have sprung from men, but who have gradually evolved to a height which we can describe by saying: A Being has passed through many incarnations, and then has become a Bodhisattva, as did Gautama, the son of King Sudhodana. He was Bodhisattva and became Buddha. The name Buddha, however, is given to many, because they passed through many incarnations, became Bodhisattva, and then ascended to the next higher stage, that of Buddhahood. The name Buddha is a generic name. It denotes a degree of human attainment, and has no sense apart from the spiritual being who goes through many incarnations. Brahmanism fully agrees with Buddhism in regarding the individual who goes through the different personalities, rather than the single person. It comes to the same whether the Buddhist says:—“A Bodhisattva is destined to ascend to the highest degree of human attainment, and for this he has to go through many incarnations; but for me the highest is the Buddha.” Or whether the adherent of Brahmanism says: “The Bodhisattvas are indeed highly developed beings, who ascend to Buddhahood, but they are inferior to the Avatars, who are higher spiritual individualities.” You see, consideration of the persisting spiritual entity is what characterises both these oriental points of view.

But now let us turn to the West, and see what is the thing of greatest importance there. In order to enter a little more deeply into this connection, we must consider the ancient Hebrew point of view, where the personal element enters. When we speak of Plato, of Socrates, of Michelangelo, of Charlemagne, or of others, we are always speaking of a person: we place before men the separate life of the personality with all that this personality has done for mankind. In our Western life we do not direct our attention to the life which has gone from personality to personality, for it has been the mission of Western civilisation to direct attention for a time to the single life. When in the East the Buddha is spoken of, it is understood that the designation “Buddha” is an honourable title which may be applied to many personalities. When, on the contrary, the name “Plato” is uttered, we know that this refers only to a single personality. This has been the education of the West.

Let us now turn to our own day. In Western civilisation, mankind has been trained for a time to direct his attention to the personality, but the individual element, the “individuality” has now to be added to the personal element. We stand now at the point where we must reconquer the individual element, but strengthened, vivified, by the contemplation of the personal.

Let us take a definite case. In this connection we look back to the old Hebrew civilisation, which preceded that of the West. Let us turn our attention to the mighty personality of the prophet Elijah. To begin with, we may describe him as a personality. In the West he is seldom regarded in any other way. If we leave aside details and look at the personality from a wider point of view, we see that Elijah was something very important for our evolution. He gives the impression of a forerunner of the Christ-Impulse.

On looking back to the time of Moses, we see how something had been proclaimed to the people; we see that the God in man was proclaimed. “I AM the God Who was, Who is, Who is to come.” He has to be comprehended as in the ego, but among the ancient Hebrews He was comprehended as the Folk-soul of the race. Elijah went beyond Moses, though he did not make clear that the ego dwells in the single human individual as Divinity, for he could not make clear to the people of his time more than the world was then able to receive. While even the Mosaic Culture of the old Hebrews was conscious of the fact that “the Highest lies in the Ego,” and that this Ego found expression in the time of Moses in the Group-Soul of the people, we find Elijah already pointing to the individual human soul. We see a forward leap in evolution. But a further impulse was needed, and again a forerunner appeared, whom we know as the personality of John the Baptist. Once more it was in a significant expression that the quality of John the Baptist as a “Forerunner” found expression. A great occult fact is here indicated that man, as primeval man, once possessed ancient clairvoyance, so that he could look into the spiritual world—into Divine activity—but he gradually approached towards materialism; the vision of the spiritual world was cut off. To this fact John the Baptist alludes when he says: “Change the attitude of your soul; look no longer at what you can gain in the physical world: be watchful, a new impulse is at hand (he means the Christ-Impulse). Therefore I say unto you, seek the spiritual world that is in your midst; there the spiritual element appears with the Christ-Impulse.” Through this saying John the Baptist became a forerunner of the Christ-Impulse.

Now we can direct our gaze to another personality, to the remarkable personality of the painter Raphael. This remarkable personality presents itself to us in an unusual way. In the first place, we need only compare Raphael to—let us say—Titian, a painter of a later period. Whoever has an eye for such things, even if he look at the reproductions, will find the distinction. Look at the pictures of Raphael and at those of Titian! Raphael painted in such a way that he put Christian ideas into his pictures. He painted for the people of Europe as Christians of the West. His pictures are comprehensible to all Christians of the West, and will become so more and more. Take, on the other hand, the later painters. They painted almost exclusively for the Latin race, so that even the schisms of the Church found expression in their pictures.

With which pictures was Raphael most successful? With those in which he was able to demonstrate the impulses that lie in Christianity. He is at his best where he could represent some relationship of the Jesus-Child to the Madonna, where this Christ-relation appears as something that is an impulse to feeling. These are the things which he really painted best. We have for instance, no Crucifixion of his, but we have a Transfiguration. Wherever he can paint the budding and germinating aspect, that which is self-revealing, he paints with joy and there he paints his greatest and best pictures.

It is the same with the impression which his pictures produce. If some day you come to Germany and see the Sistine Madonna in Dresden, you will realise that that work of art—of which it is said that the Germans may rejoice to have such a celebrated picture among them, Yes! that they may even regard it as the flower of the painters’ art—you will realise that this work discloses a mystery of existence.

When Goethe in his time traveled from Leipsic to Dresden, he heard something quite different about the picture of the Madonna. The officials of the Dresden Gallery said something like this to him: “We have also a picture of Raphael’s, but it is nothing particular. It is badly painted. The look of the Child, the whole Child itself, everything to do with the Child, is common. The same with the Madonna. One can only think that she is painted by a dauber. And then these figures down below of which one does not know whether they are meant for children’s heads or angels!” Goethe heard this coarse opinion, so that at first he had no right appreciation of the picture. Everything which we hear about the picture at the present time only came to be understood later on, and the fact that Raphael’s pictures made their triumphal march through the world in reproductions, is a result of this better appreciation. We have only to call to mind what England has done for the reproduction and circulation of these pictures. But what was effected in England by the trouble which has been taken for the reproduction and circulation of Raphael’s pictures, will only be recognised when people have learned to look at the matter from the point of view of spiritual science.

Thus through his pictures, Raphael becomes for us the forerunner of a Christianity which will be cosmopolitan. Protestantism has long regarded the Madonna as specially Catholic; but to-day the Madonna has penetrated everywhere into Protestant countries and we are rising more to the occult interpretation, to a higher inter-denominational Christianity. So it will be more and more. If we may hope for such results as regards interdenominational Christianity, what Raphael has done will also help us in Anthroposophy.

It is remarkable that the above three personalities confront us in this manner: all three have the quality of being forerunners of Christianity. Now let us direct occult observation to these three persons. What does it teach us? It teaches us that the same individuality lived in Elijah, in John the Baptist and in Raphael. However impossible it may seem, it is the same soul which lived in Elijah and in Raphael.

When it is revealed to occult vision—which searches and investigates and does not merely compare in a superficial way—that it is the same soul that is present in Elijah, in John the Baptist and in Raphael, we may ask how it is possible that Raphael the painter becomes the vehicle for the individuality which lived in John the Baptist? One can conceive that this remarkable soul of John the Baptist lived in the forces which were present in Raphael.

Occult research comes in here again, not merely to put forth theories, but to tell us how things actually are in life. How do people write biographies of Raphael to-day? Even the best are so written that they simply state that Raphael was born on Good Friday of the year 1483. It is not for nothing that Raphael was born on a Good Friday. This birth already proclaimed his exceptional position in Christianity and shows that in the deepest and most significant way he was connected with the Christian Mysteries. It was on a Good Friday that Raphael was born. His father was Giovanni Santi. He died when Raphael was eleven years old. At the age of eight years his father sent him as a pupil to a painter, who was, however, not of any special eminence. But if one realises what was in Giovanni Santi, Raphael’s father, one gets a peculiar impression which is further strengthened when the matter is investigated in the Akashic Records. There it appears that there lived in the soul of Giovanni Santi much more than could be expressed in his personality and then we can agree with the duchess, who at his death said: “A man full of light and truth and fervent faith has died.” As occultist, one can say that in him there lived a much greater painter than appeared outwardly. The outer faculties, which depend on the physical and etheric organs, were not developed in Giovanni Santi. That was the original cause why he could not bring the capacities of his soul to full expression; but really a great painter lived in him.

Giovanni Santi died when Raphael was eleven years old. If we now follow what takes place, we see that man certainly loses his body, but that the longings, the aspirations, the impulses of his soul continue to exist, and continue to be active where they are most closely connected.

There will come a time when Anthroposophy will be made fruitful for life, as it can already be made fruitful by those who have grasped it vitally and not merely theoretically. Permit me here to interpolate something before going on with Raphael. What I tell you in the examples I give is not mere speculation; on the contrary, it is always taken from real life. Let us suppose that I had children to educate. Whoever pays attention to the capabilities of children can notice the individual element in every child, but such experiences can only be made by those who educate children. Now if one of the parents of a child dies while the child is still young and the other parent is still living, the following may be noticed: Certain inclinations will show themselves in the child which were not there before and which consequently cannot be explained. But one who has charge of children has to occupy himself with these things. Such a one would do well if he said: “People generally look upon what is in Anthroposophical books as mere folly: I will not take this for granted, but will try whether it is right or not.” Then he will soon be able to say “I find forces at work which were already there and again there are other forces playing into those which were already there.” Let us suppose that the father has passed through the gates of death and there now appears in the child, with some strength, certain qualities which had belonged to the father. If this assumption is made and if the matter is looked upon in this way, the knowledge which comes to us through Anthroposophy is applied to life in a sensible way, and then, as is soon discovered, we find our way in life, whereas before we did not. Thus the person who has gone through the gateway of death, remains united, through his forces, with those with whom he was connected in life. People do not observe things closely enough, otherwise they would see more often that children are quite different before the death of their parents from what they are afterwards. At present there is not enough regard for these things, but the time is coming when they will receive attention.

Giovanni Santi, the father, died when Raphael was eleven years old; he had not been able to attain great perfection as a painter, but powerful imagination was left to him and this was then developed in the soul of Raphael. We do not depreciate Raphael, if, while observing his soul, we say: Giovanni Santi lives on in Raphael, who appears to us as a completed personality, as one incapable of higher attainment because a dead man gives life to his work.

We now realise that in the soul of Raphael are reborn the vigorous forces of John the Baptist and in addition, there live in his soul the forces of Giovanni Santi; that together these two were able to bring to fruition the result which confronts us as Raphael. It is true that to-day we cannot yet speak publicly of such extraordinary things, but in fifty years’ time this may be possible, because evolution is progressing quickly, and the opinions held to-day are rapidly approaching their decline. Whoever accepts such things, sees that in Anthroposophy our task is to regard life everywhere from a new point of view. Just as in the future people will heal in the way to which I have referred, so they will reflect on the strange miracle of life wherein men attract to their assistance, from the spiritual world, the achievements of those who have passed through the gates of death.

I should like to draw your attention to two things, when speaking on the riddles of life; things which so truly can illuminate the meaning of life. One is the fate that has befallen the works of Raphael. Whoever looks to-day at the reproductions of his pictures, does not see what Raphael painted. And if he travels to Dresden or to Rome, he finds them so much spoiled that he can hardly be said to see the pictures of Raphael. It is easy to see what will become of them when we consider the fate of Leonardo da Vinci's “Last Supper,” which is falling more and more into decay. These pictures, in times to come, will fall into dust, and everything which great men have created will disappear. When these things have vanished, we may well ask: “What is the meaning of this creation and decay!” We shall see that really nothing remains of what the single personality has created.

Still another fact I should like to put before you, and that is the following: If when to-day, with Anthroposophy as an instrument, we desire to understand, and must understand, Christianity as an Impulse that works for the future, we have need of certain fundamental ideas through which we know how the Christ-Impulse will continue to work. This we require. And we can point to a development of Christianity for which Anthroposophy is necessary. We can point to a person who presents Anthroposophical truth in special form—namely, that of aphorisms. When we approach him we find much that is significant for Anthroposophy. This person is the German poet Novalis. When we study his writings, we find that he describes the future of Christianity from out of the occult truths it contains. Anthroposophy teaches us that we have here to do with the same individuality as is in Raphael, John the Baptist and Elijah.

We have here again to glance into the further development of Christianity. That is a fact of an occult nature, for no one reaches this result by reasoning. Let us once more put the different pictures together. We have the tragic fact of the destruction of the creations and works of single personalities. Raphael appears and allows his interdenominational Christianity to flow into the souls of men. But we have a foreboding that some day his creations will be destroyed, that his works will fall to dust. Then Novalis appears to take in hand the fulfilment of the task and continue the work he had begun. The idea is no longer now so tragic. We see that just as the personality dissolves in its sheaths, so the work dissolves, but the essential kernel lives on and continues the work it had begun. Here once again it is the individual to which our attention is directed. But because we have kept firmly in mind the Western view of life and therewith the personality, we are able to grasp the full significance of the individuality. Thus we see how important it is that the East directed its attention to the individuality, to the Bodhisattvas, who go through many incarnations; and how important it is that the West first directed its attention to the contemplation of the single personality, in order, later on, to grasp what the individuality is.

Now I think there are many Anthroposophists who will say: “Well, this is something we have just to believe, when Elijah, John the Baptist, Raphael and Novalis are mentioned.” For many the main thing is that they must just believe. It is essentially the same as when from the scientific side some fact is asserted that many people have to believe, such as that this or that spectrum appears when certain metals are examined by spectrum analysis, or when for instance, the nebula in Orion is so examined. Some people have certainly investigated it, but the others, the majority, have to believe. But that is after all not the essential point. The essential point is that Anthroposophy is at the beginning of its development, and will bring souls to the point of examining for themselves such matters as we have discussed to-day. In this respect, Anthroposophy will help forward human evolution very rapidly.

I have put before you a few instances, which I submit as resulting from the occult point of view regarding life. Take only the three points which we have considered and you will see that by knowing in what way life is related to the Spirit of the Earth, the art of healing can be given a new direction and supplied with new impulses; how Raphael can only be understood when not only his personal forces are taken into account, but also those forces which came from his father. The third point is that we can educate children when we know the interplay of forces acting on them. Outwardly people admit that they are surrounded by numberless forces which incessantly influence them, that man is continually influenced by air, the temperature, his surroundings and the other Karmic conditions under which he lives. That these things do not interfere with his freedom everyone knows. They are the factors with which we have to reckon to-day. But that man is continually surrounded by spiritual forces and that these spiritual forces must be investigated is what Anthroposophy has to teach men: they will have to learn to take these forces into account and will have to reckon with them in important cases of health and disease, of education and life. They will have to be mindful of such influences as come from without, from the super-sensible world, when, for instance, some one’s friend dies and he then shares those sympathies and ideas that belonged to him. What has been said does not hold good for children only, but for all ages. It is not at all necessary that people should know with their ordinary consciousness in what way the forces of the super-sensible world are active. Their general frame of mind may show it, even their state of health or illness may show it. And those things which signify the connection of man’s life on the physical plane with the facts of the super-sensible worlds have a still wider bearing.

I should like to put before you a simple fact which will show you the nature of this connection, a fact which is not invented, but has been observed in many cases. A man notices at a certain time that he has feelings which formerly he did not know; that he has sympathies and antipathies which formerly he did not know; that he succeeds easily where before he found difficulties. He cannot explain it. His surroundings cannot explain it to him, nor do the facts of life itself give him any clue. In such a case it can be found, when we observe accurately (it is true that one must have an eye for such things), that now he knows things which he did not know before and does things which he could not do before. If we examine matters further and have had experience of the teachings of Anthroposophy, it may be that we shall hear something like the following from him: “I do not know what to think of myself. I dream of a person whom I have never seen in my life. He comes into my dreams, though I never had anything to do with him.” If we follow the matter up it will be found that till now he had no occasion to occupy himself with this person. But this person had died and now first approaches him in the spiritual world. When he had come near enough to him he appeared to him in a dream which was yet more than a dream. From this person, whom he had not known in life, who, however, after death, gained influence on his life, came the impulses which he had not known before. It is not a question of saying: “It is only a dream.” It is far more a question of what the dream contained. It may be something which, although in the form of a dream, is nearer to reality than the outer consciousness. Does it matter at all whether Edison invents something in a dream or in clear waking consciousness? What matters is whether the invention is true, is useful. So also it does not matter whether an experience takes place in dream-consciousness or in physical consciousness; what is of importance is whether the experience is true or false.

If we now summarise what we are able to understand from what has just been said, we may say “It is clear to us when we learn to apply Anthroposophy, that life appears to us in quite a different light from before.” In this respect people who are very learned in materialistic ways of thought are but children. We can convince ourselves of this at any time. When to-day I came here by train I took up the pamphlet of a German physiologist in its second edition. In it the writer says that we cannot speak of “active attention” in the soul, of directing the attention of the soul to anything, but that everything depends on the functioning of the various ganglia of the brain; and because the tracks have to be made by thoughts, everything depends on how the separate brain cells function. No intensity of the soul intervenes, it depends entirely upon whether this or that connecting thread in our brain has been pulled or not. These learned materialists are really children. When we lay our hands on anything of this kind one cannot help thinking how guileless these people are! In the same pamphlet one finds the statement that lately the centenary of Darwin was celebrated, and that on that occasion, both qualified and unqualified people spoke. The author of the pamphlet thought himself of course quite specially qualified. And then follows the whole brain-cell theory and its application. But how is it with the logic of the matter? When one is used to considering things in accordance with truth and then sees what these great children offer people concerning the meaning of life, the thought occurs to one that after all it comes to the same as if someone should say that it was simply nonsense that a human will had any part in the way the railways intersect the face of Europe! For it is just the same as if at a given time one considered all the engines in their varied parts and functions, and said that these are organised in such and such a way and run in so many directions. But the different roads meet at certain junctions and through them the engines can be turned in any direction. What would occur if this were done would be a great disarrangement of trains on the European railways. Just as little, however, can it be asserted that what takes place in the human brain cells as the life of human thought depends only on the condition of the cells. If such learned people then happen, without previous knowledge, to hear a lecture on Anthroposophy, they look upon that which is said as the most utter nonsense. They are firmly convinced that a human will can never have anything to do with the mode and manner in which the European engines run, but that it depends on how they are heated and driven.

So we see how at the present day we stand confronted by questions regarding the meaning of life. On the one side there is darkness, on the other the spiritual facts press in upon us. If we grasp what has been said to-day we can, with this as a basis, put the question before our soul in the way in which it has to be put in Anthroposophy, namely: What is the meaning of life and existence, and especially of human life and human existence?

If we set out to compare the way in which people of today speak about matters of the soul and of the body, with how the Greeks once spoke of these things, we will discover a time, not very long ago, when the Greeks were much more aware of the relationship between body and soul than is the case today. In so doing, it is extraordinarily important for us to be clear that, given the Greeks' view of the world, a materialistic explanation of the connections between body and soul would have been out of the question. Today, when someone says that this or that convolution of the brain is the speech centre, he is thinking about the location of the faculty in a very materialistic way. For the most part, such a person is only thinking of how the speech sounds might be produced, purely mechanically, at some particular place in the brain. Even if he is not explicitly a materialist, at the very least he will think that anyone who wants to understand the real connections must conceive of the act of speaking in more or less materialistic terms. The Greeks could speak much more extensively about the inner connections between body and soul without arousing any materialistic assumptions, for they still felt that the things of the external world could be seen as revelations and manifestations of the spirit.

Today it does not occur to someone who is speaking about the speech centre in the brain that this speech centre is, in the first instance, built in the spirit. Nor does he think of what is there materially as being a sign or symbol or likeness of the spirit that is behind it and exists quite independently of those spiritual events that are played out in the human soul. The Greeks always saw the entire, physically existing human being as a likeness and a symbol of the super-sensible, spiritual reality that stands behind him. It must be conceded that most people of today would not find such a conception at all easy, for even though we may not want them, many materialistic notions have adhered to our souls. Just consider what was said in the last lecture about how a person's head has actually been formed in the spiritual world, how its source is in the spiritual world, and how, essentially, it was prepared in the spiritual world in the time between the previous death and this birth. These days, it would be astonishing to meet someone who does not say, ‘We know for certain that the head is formed in the mother's body during the time of pregnancy; it is mad to say that it is really formed during the long period between the last death and this birth or conception.’ Anyone who thinks in wholly materialistic terms—‘thinks naturally’, one is almost bound to say—must view these aforementioned assertions as a form of madness.

But, as you shall see, if you picture matters in the manner of what follows, it will nevertheless be possible for you to arrive at the appropriate thoughts.

Naturally, prior to conception everything to do with the head is invisible. No meteor descends from the heights of heaven to lodge in the mother's body—of course not. But the forces required for the human head, namely, the forces that form and shape it, are active during the time between death and a new conception. Think of it as a more or less invisible, but already shaped, head. Of course, when I use lines to draw it, they represent something invisible. Only forces are present. (See drawing.)

Nor should these forces be imagined as having the shape of the physical head. But they are the forces that cause the physical shape of the head—bring it about. And these begin to work on matter during the time in the mother's body; the matter takes on form in accordance with these forces. The form of the head is not made there, but the head that is built there is built according to the form that has moved into the mother's body from out of the expanses of the cosmos. That is the real truth. Of course it is only when physical matter comes into this form that it becomes visible for the first time. The physical matter crystallises more or less within the field of certain invisible formative forces. The forces connected with inheritance also play into this, but the principal formative forces of the head are of cosmic origin. In the mother's body, matter is drawn into the field of these forces, which I would like to describe as forces of crystallisation.

Thus, one must keep in mind that what is visible is extraneous material that has, so to speak, been shot into a field of forces. The lines of force originate in the cosmos. Thus you can see how the material part of the head really can he pictured as analogous to iron filings within a magnetic field. The iron filings align themselves in accordance with the magnet's invisible lines of force. The form of the head is to be imagined as radiating in from the cosmos, invisibly, like the force-field emitted by a magnet. What the mother contributes is incorporated into the head in accordance with the cosmic patterns, like iron filings in a magnetic field.

Picturing things in this way will help you to fashion the concepts you need for understanding how the human head is shaped during the period between death and a new birth, and how the formative forces that shape the rest of the organism—not totally, but more or less, as in the previous case—originate in the earthly sphere, in the stream of inheritance passed through the generations. By origin, a human being is both cosmic and earthly: cosmic with respect to the principal source of the head, earthly with respect to the rest of the body. These things are manifestations of the most profound mysteries, so one always has to limit oneself to speaking only about particular aspects. They are unimaginably far-reaching mysteries which contain keys to understanding the origins not only of humanity, but of the whole cosmos. The mysteries at work here actually are keys to understanding the whole cosmos.

So, from this point of view, we can already conceive of man as a being with a dual nature. Because humanity has this dual nature, it is necessary to our studies that we draw a sharp distinction between everything that is a part of the head, or is connected with it, and what is a part of the rest of the organism, or is connected with that.

This brings us to a subject that a contemporary mind finds particularly difficult to understand, for people of today like to explain everything in the same way, to stuff everything into one pigeon-hole. One cannot do this if one keeps the realities in view, but keeping realities in view is the last thing our modern science does! The whole body except for the head—everything to do with the human body with the exception of head—must be seen as a pictorial representation of the spiritual forces standing behind it. What is related to the head, however, is not a pictorial representation in the same sense, but is more like the kind of representation you have in a drawing. A picture resembles its subject more closely than a mere drawing. The painter and the sculptor try to reproduce certain aspects of the original; someone writing a description of a thing uses letters that have very little similarity to the original. Letters are the most extreme example of drawings; paintings and works of sculpture are pictures and resemble their originals much more closely.

Now the difference we are considering here is not so great as the difference between a picture and a written description, but the situation is similar. The rest of the body, excluding the head, is a picture of what stands behind it; the head and all that concerns it is more like a drawing. The head we see with our physical eyes has less resemblance to what stands behind it than does the rest of the body; the body our physical eyes see is more like what stands behind it. The discrepancy is already very pronounced if you observe the etheric body; it is even more pronounced when you observe the astral body—not to mention the ego. Thus, as regards the head—its shape, expression, and so on—we are dealing with something that is more like a drawing; when we look at the rest of the body with our physical eyes we are seeing something that more closely resembles what stands behind it spiritually—it is a closer copy of the super-sensible, invisible forces in which it originated. We must maintain this distinction, for today there is a tendency to observe these two things in the same way. People are fond of reminding themselves of the old saying, ‘Everything transitory is but a likeness.’ And that is rightly said—but there are different degrees of likeness. I want to consider the whole human being as a likeness of the super-sensible, but in such a way that the body is a likeness in the manner of a picture, whereas the head is a likeness in an even higher sense. This follows from the way the rest of the body is formed by the forces in whose midst we live during the period between birth and death, while the head is more the product of the forces in whose midst we live during the period between death and a new birth, or conception. If we want to consider the human being as a whole, both as the being who goes through the life between death and a new birth as well as the being who lives between birth and death, we cannot leave the parts of the human being that remain strictly super-sensible—even when he is here in the physical world—out of our considerations.

I would like to use three words to describe the part of the human being that always remains strictly super-sensible—words that have been particularly significant since time immemorial. During certain periods they have degenerated into mere phrases, as have many such words, but they need not be taken as mere phrases if one gives them their full meaning. In the course of his development, a person comes into contact with truth, beauty and goodness. Truth, Beauty and Goodness are the three concepts to which I refer and which have been spoken about since time immemorial. Even a superficial examination begins to reveal something of these ideas to us. What is normally called truth is related to the life of thought, what one calls beautiful is related to the life of feeling, and what one calls good is related to the life of the will. One can also say: the life of the will brings us into a relationship with morality. Everything to do with aesthetic enjoyment and creativity is related to the life of the feelings. All matters of truth are related to the life of thought.

Naturally, these things are always meant to be taken in a restricted sense. One thing plays over into the other. So is it always with the significant truths. A person develops here on the physical plane by participating in the moral life, in the aesthetic life, and in the life that is concerned with truth. But only the most crass of materialist could believe that the ideas of morality, of aesthetic worth, and of truth, refer to a concrete physical thing. Even for the man living here in the physical world, these three things point to the super-sensible.

Now, in this respect, it is instructive to become acquainted with the spiritual-scientific results that come to light when one addresses the questions: What is the origin of the truth for which man strives? What is the origin of that for which he strives in his artistic, aesthetic enjoyment or in his creative artistic and aesthetic efforts? And what is the source of the morality for which he strives? For you see, in the physical world, everything to do with truth is related to the forces that are developed by means of the physical head. Indeed, it is related in such a way that matters of truth depend on the interaction between the physical head and the external, earthly world—extended, obviously, to include the cosmos, but the earthly, external world all the same. Thus, one can say: Matters of truth involve a relationship between our head and the outer world.

What do we observe when we turn to matters of beauty, to the aesthetic? All these things rest on interactions and relationships. If truth is based on the relationship of the head to the external world, then what relationship provides the basis for aesthetic experience, for artistic experience? In the one case, our experience depends on the relation between the head and the rest of the body. It is very important to be entirely clear about this. Consider how here, in this world, a total, unqualified, absolutely awake consciousness is necessary for grasping the truth. Anyone who without further ado accepts a dream as truth,—truth in the same sense that we acknowledge it on the physical plane—is ill, is he not? Thus, in matters of thorough-going waking consciousness, our head is the organ that comes into consideration. And the consciousness of truth that we develop here on earth, or need to develop, is based primarily on the interaction between our head and the outer world. Of course this includes the spiritual parts of the external world in so far as we can come into contact with them, but they, also, belong to the world that surrounds us. With aesthetic experience, what comes into consideration is what lives in the head and in the rest of the organism, for aesthetic experience arises either when the head dreams about what is going on in the rest of the organism, or when the rest of the organism dreams about what is going on in the head. These are interactions that involve more than can be contained in our normal life of ideas. The roots of these experiences reach beneath the conscious levels and they depend on the inward, more unconscious way our body and head interact when we enjoy something beautiful. The same elements that we are otherwise aware of in dreams surge back and forth, back and forth. This is the primary thing with aesthetic enjoyment: either the head is dreaming about the contents of the rest of the body, or the rest of the body is dreaming about the contents of the head. And then, afterwards, we bring this back from our inner world into waking consciousness. The waking consciousness comes second. The occult basis of all aesthetic and artistic enjoyment is this surging and weaving back and forth between the head and the rest of the organism. In the case of lesser aesthetic pleasures, the head is dreaming of the body; with the higher and highest aesthetic pleasures, the body is dreaming about the head.

What I have just been explaining to you is the source of much of what I would like to call—if you will forgive the barbaric expression—the extensive spread of Botocudianism,⁸ of the botocudian attitude people have regarding aesthetic matters. Everyone strives for truth, do they not, and also to do the good and follow the dictates of conscience, but when it comes to the aesthetic sphere we find botocudian attitudes in many circles. The feeling for beauty is not regarded as being necessary for a human being here in the physical world in the same way that truth and goodness are regarded as necessary. A person who does not strive for truth displays a human defect; a person who opposes the good also displays a human defect; but a person who is unable to understand the Sistine Madonna would not be seen as humanly defective because of this—and you will have to agree that there are many people who are unable to approach the artistic side of such a work of art. This is because the aesthetic sphere is something very inward, it involves something that must be done within oneself; it involves an interaction between our two parts, the head and the rest of the body, and in this we are answerable to no one but ourselves. A person without regard for the truth is harmful to others; a person who has no regard for the good is harmful to others, as well as to the spiritual world, as we know. But a person who is a Botocudian in his attitude to the sense of beauty deprives himself without harming the rest of mankind—except for those few who find it distinctly not beautiful for there to be so few who can respond openly to beauty.

Actually, our materialistic age has a false conception of the good, for it is assumed that the good approaches us in the same way as truth approaches us. But that is utter nonsense. The good signifies an interaction between the human body and the outer world, but in this case the body includes the head.

So these things are naturally interwoven! When we speak of the striving for truth, we are talking about the head in relation to the external world. When we speak of the striving for beauty, we are talking about the head in relation to the body. And when we speak of morality, we are talking about the relation of the body to the rest of the world. But in this case we are including the head as part of the body, so that we are talking about the relation of the entire human being to an external world—and, indeed, in this case a purely spiritual outer world. Morality is concerned with the relation of the entire human being to the external world—not, however, to the physical external world, but rather to the spiritual forces and powers that surround us.

My dear friends, you know that when I speak of materialistic science I am speaking of something that has its rightful place, not of something that has no justification for existing. I have given many lectures here about the rightful place of materialism in the external sciences provided it remains within its own borders. But for a long time it has been impossible for scientific materialism to speak correctly about the relation of morality to humanity. It has not been possible for the simple reason that our materialistic science has long been suffering—and still suffers—from a fundamental disease and it will not be able to speak until the illness has been removed. I have mentioned this fundamental illness frequently, but when one, speaks of it our scientifically-minded people regard one as a thorough-going dilettante.

You will be aware of the fact that present-day science talks about two kinds of nerves: the so-called sensory nerves that serve feeling and perception, and the nerves connected with the motor system which are supposed to serve human will impulses and acts of will. The sensory nerves are said to connect the periphery with the inner parts, the motor nerves to connect the inner parts with the periphery. A nerve that issues from the brain and mediates the lifting of my hand is called a motor nerve; whereas it is a sensory nerve that is supposed to be involved when I touch something and feel that it is warm or smooth. Thus, the anatomy and physiology of today assumes there are two kinds of nerves. This is utter nonsense. But it will be a long time before it is recognised as nonsense. Even though it is known that there is no anatomical difference between the motor and the sensory nerves, it will be a long time before people admit that there is only one kind of nerve and that the motor nerves are not different from the sensory nerves. Actually, arousal of the will does not depend on these motor nerves, which serve rather for perception of the processes brought about by the will. For in order to be fully conscious when I lift my hand, I must be able to perceive the movement of my hand. The only thing this involves is an inner sensory nerve which perceives the movements of the hand. I am of course very well aware of all the objections that one can raise against this, based on diseases of the spinal cord, and so on; but when these cases are properly understood they do not furnish contrary evidence, but rather are proof for what I am saying.

Therefore, there is only one kind of nerve, not the two kinds that haunt today's materialistic science. The so-called motor nerves are only there to serve our perception of movement. They also serve perception. They are internally situated nerves of perception which reach towards the periphery of the body for the purpose of perception. But, as I said, this will only gradually come to be recognised, and only when it has been recognised will it be possible to have some understanding for the connection between morality and the will, or for the direct connection between morality and the entire human being. For morality really works directly on what we call the I. Working down from there, it affects the astral body, the etheric body and, finally, the physical body. Therefore, if a moral act is committed, the moral impulse radiates, so to speak, from the I into the astral body, then into the etheric body, and then into the physical body. Now it becomes movement, becomes something that happens outwardly; and it is only at this stage that it can be perceived by means of the so-called motor nerves.

Morality is truly something that works into humanity directly from the spiritual world. It comes more directly out of the spiritual world than, for example, beauty and truth. In the case of truth, truths have to be approached in a sphere where physical truths, as well as the pure spiritual truths, have a say. In order to enter us, spiritual truths have to make the same detour through the head that is necessary for ordinary physical perceptions mediated by the senses. Moral impulses involve the entire human being, even when we take hold of them in a purely spiritual fashion as moral ideas. That is the fact to keep sight of: they affect the entire human being.

In order to understand this matter more fully we must look further into the way the difference between the head and the rest of the body is revealed. As regards our uppermost part, the head, the things that most come into consideration are the parts we refer to as the physical body and the etheric body. These are revealed distinctly, here in the physical plane, by the head. When I have a physical head before me, I must say to myself: ‘Yes, here I have something expressed like in a drawing. There is a physical shape, the physical body, and the etheric body. But there is already less of the astral body present. And as for the I, it is almost entirely absent; it cannot come very strongly at all into the formative forces of the head. Its presence there is almost entirely restricted to the soul level.’ Thus, the presence of the I in the head is very much on the soul level; although it saturates the head with its soul forces, it remains fairly independent of it. This is not the case with the rest of the body. There—paradoxical and strange though it may seem—there the physical body and etheric body are much less physically, bodily present. There the astral body and I are more strongly active. The I is active in the circulation of the blood. Everything else that lives in the body is a strong expression of the astral. On the other hand, the parts of the physical body that are actually physical cannot even be directly observed. (I refer to, as physical, those parts that are governed by physical forces, those subject to physical forces.)

Naturally, it is terribly easy to deceive oneself in this regard. Anyone who accepts materialistic criteria will say that breathing is a physical process in the human being: a person takes in air and then, as a consequence of the breath, certain processes occur in the blood, and so on, all of this being physical processes. Of course these all are physical processes, but the forces on which the chemical processes of the blood are based come from the I. It is precisely in the human body that what is really physical is less involved. For example, physical forces are expressed in the human body when a child begins to crawl and then to assume an upright position. That is a kind of victory over gravity. These extraordinary relationships with balance and with the effects of weight are always present, but they are not physically visible. They are what spiritual science refers to as the physical body: they are physical forces, to be sure, but they are, essentially, forces that cannot be observed. It is like having a balance on a stand; in the middle is the hypomochlion; forces are acting on one side because of the weight that is there; other forces are working on the other side where another weight is hanging. The strings by which the weights are attached are not identical with the forces at work there; even though the forces are physical, they are invisible. This is the sense in which parts of the human body can be called physical—for the most part, they are to be thought of as forces.

When we come to the etheric sphere, there is still a considerable amount that remains unobservable. There are physical processes that are brought into play by sense perceptions, as when perception of taste affects the taste-nerves. All of these, however, are basically very subtle processes.

Then we come to what happens in the muscles, and so on. Although the muscles provide us with a likeness, a picture that we can physically perceive, this picture depends on astral forces. The processes that occur in the nerves also depend on the astral.

And then we come to the circulation of the blood, to the forces of the I. The forces of the I and the astral body are at work in everything associated with the processes of inheritance through the succession of the generations. But astral body and I do not work in the same way in the human head, especially not the I. You could say that the I is very active in man's head when he is awake, but it never brings about any inner processes there in the way it does in the rest of the body, in the blood. The blood that goes to the head is dependent on the rest of the body—that is the kind of thing I meant when I said that one cannot separate things absolutely. One thing plays over into the other. Although blood flows to the head, the actual impulse of the blood does not originate in the head; the blood is pressed into the head. To the extent that this is a bodily process it originates in the I.

Thus, one really can say that when we look at a person's head, the most prominent and most important things to be seen are those that have been pressed outward into the physical and etheric bodies. If we look at the rest of the body, the most important things are the impulses and forces that are at work in it. These originate in the I and the astral body. Therefore, when you contrast the head, on the one hand, with the rest of the body on the other, it is the physical and etheric bodies that are relatively prominent in the head, whereas the astral body and the I that flow through it remain relatively independent. With the rest of the body it is the I and the astral body that are directly at work in the physical processes, whereas the remaining members are only present as the basis of an invisible framework—a physical and etheric framework that is not normally even considered. The place where the I is really present is in the circulation of the blood.

And now, what about the part we could call the moral-etheric aura? First of all, this part works on the entire human being. But it works on the I and the I works on the bodily part of man—for example in the blood. As we saw, the most important thing in the blood is the I. Morality affects the blood. You should not concentrate too much on the physical aspects of the blood; the physical blood is only there to occupy, so to speak, a position in space where the forces of the I can work. Instead, consider the blood in the light of what I have described. Morality, therefore, affects the I. In the blood, the forces of the I encounter the forces of morality. This is true for the man who stands here in the physical world: there is a spiritual encounter between what pulses in his blood and the moral forces that radiate into it. In the course of this encounter, the really moral impulses drive out what otherwise would emanate from the blood. Picture this as the bloodstream: the I flows in it and morality is at work there, too. (See the drawing.) Morality, then, has to counter the initial stream of the I. Therefore it must be a counter-force to this flowing force of the I. And so it is. When someone has the impulse to take a strong moral stand, this moral impulse has a direct effect on his blood. This effect even precedes the perception, mediated by the head, of the moral event and the moral process. This is what led Aristotle to make a wonderful observation. (Aristotle always took note of these things, both the physical and the moral, with an exacting eye.) He said that morality depends on a skill and that actual moral practice is the child of something further—it is the child of intellectual judgement.

To put it radically, the head is a spectator. And so, as we move about here on the physical plane, the forces of the I that are the basis of the circulation of the blood interact with moral impulses pressing in upon us from out of the spiritual world. Essentially, this interaction is based on the fact that we occupy our entire body with our waking consciousness. The I really does have to be present as conscious ego in the pulsing of the blood. Perhaps you are wanting to say—I will slip this in parenthetically—Yes, but the I and the astral body are outside of the physical body and etheric body when one is sleeping. How can the I and the astral body be the prime active forces here, since the shapes and movements still persist during sleep, during the time the astral body and I are absent! To be sure, the essential parts are outside the body, but, as I have often emphasised, this withdrawal from the body only applies essentially to one part of it, the head. I have said explicitly that the interaction of the I and astral body with the rest of the organism is all the more intensive when these are not at work in the head. That has often been said here. The I and the astral body are not separated from the rest of the organism in the same way as they are from the head.

But it is through the head that morality pours in when it encounters the ego forces in the blood. That is why I said earlier that the head must be included here as part of the entire body. For moral impulses cannot pour into the body directly, but have to enter by way of the head. This implies that the person must be awake. If a man is asleep and his I and his astral body have withdrawn from his head, morality would have to pour into the head and body by way of the physical and etheric, rather than spiritually. But this is not possible, for these have nothing to do with morality.

Now, if you will be entirely honest with yourself, there is a simple thing that will convince you of the truth of what I am saying. Just ask yourself how moral you are in your sleep or in your dreams—assuming that morality is not just a reminiscence of physical life! Now and then morality and everything to do with morals has rather a bad time in the world of dreams, does it not? Things can be quite amoral there; the criteria of morality are no more applicable there than they are in the world of plants. As such, moral impulses can only be applied to waking life. So you can see that morality involves a direct influence of our spiritual environment on the forces within us radiating from the I.

Now let us turn to beauty and to the things that have aesthetic effect. We already know that this depends on an interaction between the head and the rest of the body. The head dreams about the rest of the body, the rest of the body dreams about the head. If one investigates what lies behind this, one discovers that everything aesthetic originates in certain impulses that come from the spiritual world and stimulate that interaction. Those representatives of botocudianism to whom I earlier referred are less susceptible to these impulses; they do not allow themselves to be inwardly moved by the impulses that summon up such interactions. These impulses, however, do not affect the I. They work directly on the astral body, as distinguished from moral impulses, which work directly on the I. And that lack of consciousness associated with morality, that half-unconscious quality of conscience, is a result of the way morality must pass through the head—to which the I is not so intimately bound—and thence into the more subconscious realm of the body, seizing the whole person. The aesthetic sphere works directly on the astral body. There it brings about that extraordinary interplay between the part of the astral body that is intensively connected with wakefulness, whether it be wakefulness of the nerves or wakefulness in the muscles of the body, and the part of the astral body that is connected with the head and has less to do with wakefulness in the nerves or muscles of the body. For the head and the rest of the body are related in different ways to the astral body. This is why there are two kinds of human astrality; the more or less free astrality associated with the head, and the astrality that is bound to the physical processes in the rest of the body. The aesthetic impulse causes the free and the bound parts of the astral to interact and play into one another. They weave and surge, back and forth, through one another.

And when we enter the realm of truth, we find that truth, also, is something super-sensible. But it affects the head directly. Truth as such is directly connected with the activities and processes of the head. But the most curious thing about truth is that a human being grasps it in such a way—and truth affects him in such a way—that it flows directly into the etheric body. You may infer this from our numerous discussions of the past. In so far as truth lives in human thoughts, it lives in the etheric body. As I have often said, truth lives with thoughts in the etheric body. Truth enters the etheric part of the head directly. From there, naturally, it is passed on, as truth, to the physical part of the head.

This, you see, is the human being as he is when he is possessed by truth, beauty and goodness—by knowledge, by the aesthetic, by morality. When a person is in the grip of knowledge, or perception, or truth, the external world flows directly into his etheric body from outside-flowing through the I and the astral body in so far as the head is involved in the process. And because a person is not able to submerge himself consciously in his etheric body, the truth appears to him as a thing that is already complete in itself. One of the overwhelming and surprising experiences of initiation comes when one begins to experience truth as a free impulse that resides in the etheric body, in the same way as one experiences morality or beauty in the astral body. This is overwhelming and surprising because the one who goes through an initiation enters into a much freer relationship to truth and, as a consequence, into a much more responsible relationship with truth. As long as we remain unaware of truth as it enters us, it appears as something already completed. Then we simply say, applying the normal logic: this is true, that is false. As long as this remains the case, one has much less of a sense of responsibility towards the truth than one has after discovering that the truth is just as dependent on deeply-rooted feelings of sympathy and antipathy as are morality and beauty. Then one begins to relate to truth in freedom.

At this point we touch on yet another mystery, an important mystery of the subjective life. It manifests itself in the fact that the feeling for truth of some who approach initiation in an improper, unworthy way does not increase. They do not develop a greater sense of responsibility toward the truth. Instead, they cease to feel responsible about violating the truth and come under the influence of a certain element of untruth. Oh, herein lies much of significance regarding mankind's evolution towards spiritual truth, which in its purest form is wisdom. To the extent that it flows into the I and the astral body, truth directly enters the etheric, the human etheric. Beauty affects the human astral body; morality penetrates to the I—it is admitted into the ego. Thus, when truth pours into us from out of the cosmos it still remains for it to work on into the physical body. It must still imprint itself on the physical body—in other words, on the physical brain. There, in the physical realm it becomes perception. When beauty streams into our astral body from out of the cosmos, it still has to work its way into the etheric body and thence into the physical body. The good works into the I, and must imprint itself so strongly on the I that its vibrations are able to penetrate the astral body, the etheric body and, finally, the physical body. Only there, in the physical body, can it finally become effective.

Thus is mankind related to the true, the good and the beautiful.

In truth, man opens his etheric body directly to the cosmos—initially, it is the etheric part of the head. In beauty, he opens his astral body directly to the cosmos. In the sphere of morality, he opens his I directly to the cosmos. Of these, truth is the one that has been in preparation for mankind for the longest time. We will speak further about these things tomorrow and see how they are related to the laws that govern life between death and a new birth, as well as life between birth and death. Relatively speaking, beauty has been in preparation for a shorter time. Morality is something that is only now in its first earthly stages. What lives in the truth and, in its purified state, becomes wisdom, underwent its first stages during the Sun stage of human evolution. It achieved its highest point during the Moon stage, lives further during the Earth stage, and will essentially have reached completion by the period that we call the Jupiter stage of evolution. By then, mankind will have more or less completed the aspects of its development that have to do with the contents of wisdom. Beauty—which is a very inward thing for man—had its first beginnings during Moon evolution. It continues to develop now, during Earth evolution, and it will reach its final completion during Venus—during what we call the Venus stage of evolution. In all these cases where we have had recourse to the occult in assigning names to things, there are good reasons for choosing the names. It is not for nothing that I call one stage of development ‘the Venus stage’; it is so named to correspond with what will then be the dominant process.

During the Moon stage of development there was nothing that could be called morality. At that time, the bonds of necessity, of what was virtually a natural necessity, connected human beings to their acts. Morality could only begin on Earth. It will reach its culmination during the Vulcan stage when the purified I—the I that has been purified by morality and entirely moulded by it—will be the only thing that pulsates in the fiery processes of the blood. Then the forces of the human ego and the forces of morality will have become one and the same thing. Then the blood of mankind—in other words, the warmth of the blood, for matter is just an external sign of this warmth—will have become the holy fire of Vulcan.

Tomorrow we will speak further about these things.

• 8. Botocudian: The Botocudos are an Indian tribe of eastern Brazil. According to Chamber's Encyclopaedia of 1901 (Vol. 11, pp., 356-7), they are ‘the most barbarous of the Indian tribes of Brazil’. The tenor of the description that follows suggests how ‘botocudian’ could have become synonymous with extreme barbarism. The article concludes with the comment, ‘Ungovernably passionate, they often commit outrageous cruelties; but through systematically cruel treatment they have been almost annihilated, and now number not more than 4,000.’

I have told you of the three meetings which the soul must go through in its life between birth and death, and which even while still in that life, bring it into touch with the Spiritual worlds. Today let us return to this subject, which on the last occasion was touched on in a preparatory way, as an episode, so to speak. We shall now go into it more minutely.

We noted that man in the middle of the intermediary state between sleeping and waking, has, as a rule, his meeting with the world which is related to our spirit self. (I say as a rule, because I am alluding to the normal sleep, at night.) He then meets with the world in which we place the beings of that Hierarchy which we designate as that of the Angels. Thus every time we pass through sleep, we pass in a sense, through that world in which these beings dwell; through the world which is nearest to our own physical world, reckoning upwards. Through this meeting we refresh and strengthen our whole spiritual being. Because this is so, because in the state of sleep man is in relation with the spiritual world, no merely materialistic explanation of sleep, such as is put forward by external science, can ever be satisfactory. Much of what goes on in man can be explained by the changes that take place in the body between waking up and going to sleep; we may try to explain sleep itself by means of these same changes; yet any such explanation must always prove unsatisfactory, for the reason that in sleep the afore-mentioned meeting takes place, and man enters into relation with the spiritual world; that makes the whole difference. Thus it is just when we consider the state of sleep that we can see that man, unless he consciously seeks a relation to the spiritual world, only arrives at half-true concepts and ideas, which indeed, because they change into life-falsify it, and at last actually bring about great catastrophe. These half-true concepts are indeed in some respects even worse than those which are quite false ones, for those who form the partly-true concepts and ideas rely upon them; they are able to prove them, for, being partly true they can be proved. An attempt to disprove them would bring no further illumination, for these ideas are, after all, partly true! Such concepts really falsify life even more than do the entirely wrong ones, which we can immediately recognise as false. One of these half -true concepts which external science today is to some extent giving up, though it is in a great measure still believed, is the idea I have often alluded to before, that we sleep because we are tired. We may say that this concept is only half-true, and is the result of a half-true observation. People think that the day's life tires out the body and because we are tired we must sleep! I have often, in former lectures, called attention to the fact that this concept does not explain how it is that people of independent means, who do no work at all, often fall asleep when the most stirring things relating to the outer world, are being discussed. It cannot be proved that these persons are tired out and therefore in -need of sleep. It is absolutely incorrect. If we believe that we are compelled to sleep by fatigue, we are only half-observing. We only notice that this is so when we compare the observations made on the one side, with what can be observed on the other, when we come in contact with the other half of the truth. You will presently see what I mean.

Sleeping and waking in individual human life follow each other in rhythmic succession, yet man is a free being, and can consequently interfere with this rhythm (this he does more by reason of circumstance than from what may be called freewill; but the circumstances are the bases of free life). Another rhythm which we have often placed in the same order as sleeping and waking, is that of the seasons of the year; the alternation of summer and winter (leaving the intermediate seasons out of account), but the ordinary consciousness does not connect them aright. It will occur to no one to say that because the earth is hard at work during the summer, unfolding the forces leading to the growth of plants and to much else besides, that thereby it grows tired and needs the rest of winter. Everyone would consider such an idea absurd and would say that the setting in of winter has nothing whatever to do with the summer-work of the earth, but is caused by the changed position of the sun in relation to the Earth. In this case everything is supposed to be brought about from without; in sleeping and waking it all comes from fatigue, from within. Now the one is just as incorrect as the other, or rather the one is only partly true and so is the other—for the rhythm of sleeping and waking is just the same kind of rhythm as that of winter and summer. There is just as little truth in saying that we only sleep because we are tired, as in saying that winter comes because the earth has exhausted herself in summer. Both these statements rest on the independent working of a rhythm, brought about by certain circumstances. The rhythm between sleeping and waking comes about because the human soul has need of the continually recurring meeting with the spiritual world. If we were to say we want to sleep and consequently feel tired, if we were to say that we enter the state in which we have need of one part of the rhythm, that of sleep, and consequently feel tired, we should be speaking more correctly than when we say that because we are tired, we must sleep. This whole question will become still clearer to us, if we simply ask: ‘What then does the soul do when it sleeps?’ The non-spiritual science of today has not the requisite understanding and cannot reply properly to such a question. You see, while we are awake, we enjoy the external world and the enjoyment of this lasts our whole life through. We do not merely enjoy the outer world when we convey good food to our palate, which is the sense in which we generally speak of ‘enjoyment’ because it is here directly applicable, but the whole time we are awake we enjoy the outer world; all life is enjoyment. Although there is much that is unpleasant in the world, much that is apparently no enjoyment, this is only an illusion, of which we shall speak in the subsequent lectures in other connections. In our waking state we enjoy the external world; in sleep we enjoy ourselves. Just as when we with our souls are in the body and through the latter enjoy the external world, so when we with our souls are outside our body, for in the life between birth and death we are still connected with the body: even when outside it—we then enjoy our body. The condition of sleep, of normal sleep, consists essentially in our having a deeper experience of our body, so that we enjoy it. We enjoy our body from outside. The right interpretation of dreams, of the ordinary chaotic dreams, is that they are the reflection of the enjoyment of his body which a man has in dreamless sleep.

You see this explanation of sleep is approximately that of the need of sleep felt by the man of independent means, of which I have already spoken. We cannot easily believe that he is really tired; but we can very readily believe that he may be so fond of his body that he would rather enjoy that than what often comes to him from the external world. He really loves it so much and is so fond of enjoying it, that he may even prefer that to listening to a lecture, let us say, which he is perhaps ashamed not to attend. Or perhaps a better example would be to say he would rather enjoy his body than listen to a difficult piece of classical music which sends him to sleep at once, if he is compelled to listen to it—sleep is self-enjoyment.

Now, as in sleep, in normal sleep, we have the meeting with the spiritual world, our sleep does not therefore consist merely of self-enjoyment, it is also self-understanding, to a certain degree self-understanding, a sizing-up of oneself. In this respect our spiritual training is really needed, so that people may learn to realise that in normal sleep they actually plunge down into the spirit and emerge from it when they wake up; it is necessary that they should learn to feel reverence for this meeting with the spirit.

Now, in order that we may not fail to understand completely, I will return once more to the so-called enigma of fatigue; for the commonplace consciousness may very likely lay hold of this point. It may say: Well, but we do really feel tired, and when we are tired we feel sleepy. This is a point which demands that a really clear distinction should be made. Certainly we do get tired with the day's work and while we sleep we are able to get over our fatigue. This part of the question is true: we are able to drive away fatigue by going to sleep. Yet sleep is not a result of the fatigue, but consists in the enjoyment we feel in ourselves. In this self-enjoyment, man acquires the forces through which he is able to drive away fatigue, but it does not follow that all sleep can do so; for while it is true that all sleep is enjoyment of self, yet it is not true that all sleep drives away fatigue. For a man who sleeps unnecessarily, who goes to sleep at every opportunity without any need for it, may just as well bring about a sleep in which there is no fatigue to be driven away, in which there is nothing but the enjoyment of self. In this kind of sleep, a man will certainly strive the whole time to drive away fatigue, because he is accustomed to do so while asleep; but if there is no fatigue, as in the case of the well-to-do man who falls asleep at a concert, he will simply keep on sweeping out his body, as he would do if the fatigue were there. If there is no fatigue, he goes on sweeping out unnecessarily, with the consequence that he sets up all kinds of bad conditions in his body. That is why these well-to-do men who sleep so much are the most troubled with all those fine things known as neurasthenia, and the like.

Through connection with spiritual knowledge, one may conceive a condition in which a man will be conscious of the following: ‘I am living in a state of rhythm, in which I am alternately in the physical world and in the spiritual world. In the physical world I meet with the external physical nature; in the spiritual world I meet with the beings who inhabit that world.’

We shall be able fully to understand this matter if we enter somewhat more deeply into the whole nature of man, from a particular point of view. You know that it is customary to consider the external science known as biology as a unity, necessarily divided into the head, breast, and lower part with the members attached thereto. In the olden times when man still possessed an atavistic knowledge, he connected other ideas with this division of the human being. The great Greek philosopher, Plato, attributes wisdom to the head, courage to the breast; and the lower emotions of human nature to the lower part of the body. What pertains to the breast-part of man can be ennobled when wisdom is added to courage, becoming a wise courage, a wise activity; and that which is considered the lower part of man, which belongs to the lower parts of his body, if it be rayed through with wisdom, that Plato calls ‘clothed with the sun.’ Thus we see how the soul is divided and attributed to the different parts of the body. Today, we, who have Spiritual Science, which to Plato was not attainable in like manner, speak of these things in much fuller detail. In speaking of the four-fold division of man, we begin at the top by speaking of his ‘I,’ his ego. All that a man can call his own in the soul and spirit sense in his physical life between birth and death, works through the instrument of the physical body; and we can ask concerning each of the four principles of man: with which part of his body is each physically connected A real and sufficiently penetrating spiritual observation shows us that what we call the ego of man—strange as it may seem, for the truth is often very different from what the superficial consciousness supposes—strange as it may seem, the ego of man is between birth and death, physically connected with what we call the lower part of the body. For the ego, as I have often said, is really a baby as compared to the other parts of man's nature; the germ of the physical body was already laid down in the Old Saturn epoch, the germ of the etheric body during the Old Sun, and that of the astral body during the Old Moon; but the ego was only laid down in our own earth-period; it is the youngest member of man's being. It will only attain the stage at which our physical body now stands, in the far-distant era of Vulcan. The ego is attached to the lowest bodily part of man, and this part is really always asleep. It is not so organised that it can bring to consciousness what takes place within it; what takes place there is, even in the normal waking periods, ceaselessly asleep. We are just as little conscious of our ego as such, in its reality, in its true being, as we are of the processes of our digestion. The ego of which we are conscious is but a reflex conception, the image of which is reflected into our head. We never really see or realise our ego, whether in sleep, when in normal conditions we are quite without consciousness, or in our waking state; for the ego is then also asleep. The true ego does not itself enter our consciousness, nothing but t a the concept of the ego is reflected therein. On the other hand, between sleeping and waking, the ego really comes to itself; only a man in normal deep sleep knows nothing of it, being himself still unconscious in this his deep sleep during the earth-period. Thus the ego is in reality connected with the lowest bodily part of man; during the day, in the waking time, it is connected therewith from within; and during sleep from without.

If we now pass on to the second principle in man's nature, to what we call the astral body, we find that as regards the instrument through which it works, it is, from a certain point of view, connected with the breast-part of man. Of all that goes on in this astral body working through the breast-part, we can, in reality, only dream. As earth-man we can only know something of the ego when we are asleep, consciously we know nothing. Of all that the astral body works in us, we can only dream. This is really why we dream constantly of our feelings, of the sentiments that live within us. They actually live a sort of dream-life within us. The ego of man is actually outside the region which we human beings, with our ordinary sense-consciousness, can grasp; for it is continuously asleep. The astral body is also in a certain respect outside that region too, for it can only dream. With respect to both these we are, in reality, whether asleep or awake, within the spiritual world; we are really and truly within that world.

What we know as the Etheric body, is, however, as far as the body is concerned, connected with the head. Through the peculiar Organisation of the head, the etheric body is able to be constantly awake when in the human body, when connected with the physical head. We may therefore say: The ego is connected with the lowest parts of our body; and the astral body with our breast-part. The heart—as to the workings of which we have no full consciousness, nothing but a dream-consciousness—beats and pulsates under the influence of the astral body. When the head thinks, it does so under the influence of the etheric body. We can then further differentiate our physical body, for in its entirety, it is connected with the whole external world.

We now see a remarkable connection: the ego is connected with the lowest parts of the body, the astral body with the heart; the etheric body with the head, the physical body with the whole outer world, with the environment. The whole physical body is really during the waking condition in constant connection with the outer environment. Just as we, with our whole body are in relation to the outer environment, so is our etheric body to our head, the astral body to the heart and so on. This will show you how really mysterious are the connections in which man lives in the world. In reality things are generally just the opposite to what the superficial consciousness may lightly suppose.

The lowest parts of man's nature are at present the least perfected forms of his being; hence these parts of the body, as such, correspond to what we have called the baby—our ego. Innumerable secrets of human-life lie concealed in what I am here referring to, secrets without number. If you go thoroughly into this subject you will understand above all, that the whole man is formed out of spirit, but at different stages. The head of man is formed out of spirit, but is more fully moulded, it belongs to a later stage of formation than the breast, of which indeed one might say, that it is just as much a metamorphosis of the head, as, in the sense of Goethe's theory of the metamorphoses of plants, the leaf is a metamorphosis of the flower. If we consider the rhythm between sleeping and waking from this point of view, we may say that the ego actually dwells during the waking time in all the activities in the human body, in all the lowest activities, which finally culminate in the formation of the blood. The ego is present in all these activities during the waking hours. These activities are those which are in a sense at the lowest stage of spirituality; for of course, everything connected with the body is spiritual. Now it must be carefully noted that while during the waking hours the ego stands at the lowest stage of spirituality, during the hours of sleep it stands with respect to man, at the highest stage. For consider the following: When we look at the head which we as human beings have today, that head is, as regards its outer form, the strongest manifestation of the spirit. It is the most representative of the spirit, its greatest manifestation; here the spirit has entered most deeply into matter. For that very reason there is here less left behind in the spirit itself. So much work has been spent by man on his head, to make its outer form a manifestation of the spiritual, that but little is left behind in the spirit. Whereas the lower members of the human bodily nature as regards their outer formation are the least spiritualised, have least been worked upon in a spiritual sense, there is on that account more of—what pertains to them left behind in the spiritual. The head, as head, least corresponds to the spiritual, for the reason that it has more spirit within it; the lower part of the body corresponds the most, because it has the least spirit within it. But in this greater portion of spirit which does not dwell within the bodily nature, the ego dwells during the hours of sleep.

Just reflect on this wonderful equalising process: while, as regards his body, man possesses a lower nature into which the ego immerses itself during the waking hours, this lower nature is only lower because the spirit has worked less upon it., because it kept back more of the spirit in the spiritual region. Yet in what it thus kept back, dwells the ego during sleep. During sleep, the ego is even now already present in that which man will only develop at a later epoch, which he will only then be able to develop and unfold. This at the present day is merely indicated and but little developed as yet in the bodily nature of man. Hence when the ego becomes conscious of the conditions in which it finds itself during sleep, when it really becomes conscious of this, it will be able to say to itself: ‘During sleep I am within that which is my holiest human predisposition; and when I come forth from sleep, I pass over from this holiest part of me, into that which gives but a faint indication of it.'

Through Spiritual Science such things as these must find their way into our feelings and inner sentiments, and live in them. Life itself will then become spiritualised by a magical breath of holiness. We shall then have a definite and positive idea of what is called the Grace of the Spirit, of the Holy Ghost. For we shall connect the realisation of this collective existence which runs its course in the rhythm between sleeping and waking, with the idea: ‘I am allowed to take part in the spiritual world, I am allowed to dwell in it.’ When we have once realised and felt this idea, this conception: ‘I am allowed to be within the spiritual world; grace is given me whereby I am permeated with the spiritual world, which is inaccessible to my ordinary earth-consciousness,’—when we have thoroughly filled ourselves with that thought, we shall have also learnt to look up to the Spirit which reveals itself just as clearly, I might say, between the lines of life, as the outer world of nature reveals itself to our external eyes and ears. But the age of materialism has led man far from the consciousness of being rayed into and permeated in his whole collective existence by the Grace of the Spirit. It is of immense importance that this consciousness should be re-acquired: for the depths of our souls are more affected than we suppose by the general materialism prevalent in this age of ours. Yet the human soul is now as a rule too weak to be able to realise in itself those conceptions which could lift it out of and above materialism. One such conception is that of the holiness of sleep, which if once understood, we should then ascribe all those thoughts and conceptions in our waking life which do not connect us with matter, to that inward working of the spirit which follows upon sleep. We should not then look upon our waking state, which unites us with matter, as the only important thing to man, which would be like considering the winter as the important time for the earth; we should contemplate the whole. As regards the earth we contemplate it as a whole when we take the winter in connection with the summer; and as regards man, we contemplate him as a whole when we take the day, i.e., man in relation to matter—in connection with sleep, i.e., his relation to the spirit.

Now a superficial observation might lead one to say: ‘As man in his waking state is bound up with matter, he can know nothing of the spirit; yet he does know something of the spirit, even while awake.’ Now, man has a memory; and this memory does not only work in his consciousness, it also works subconsciously. If we had no memory, sleep could not help us at all. I want you to fix this fact very firmly in your minds, for it is very important. No matter how much we slept, if we had no memory it would not help us. For if we had no memory we should of necessity be led to believe that there was naught else but material existence. It is only because we preserve in our subconscious memory what we experience during sleep—although we may know nothing of it in our outer consciousness—only because we have a subconscious recollection of what we then go through, that we are not entirely given over to a materialistic mode of thinking. If man does not think merely materialistic thoughts, if he has any sort of spiritual ideas during the day, he owes it to the fact that his memory acts. For man, as he now is, as earth-man,—only comes into touch with the spirit during sleep.

The point is that if, on the other hand, we were now able to develop as strong a consciousness of what happens to us during sleep as, under certain circumstances, men of bye-gone times could do, we should never think of doubting the existence of the spirit. We should then be able to remember not only subconsciously, but in full consciousness, what we encounter during our sleep. If a man were to experience in full consciousness what he passes through in sleep, it would be just as absurd for him to deny the existence of spirit as it would be for a waking man to deny the fact that there were tables and chairs. The crucial point now is that mankind should once more become capable of properly appreciating the meeting with the spirit in sleep. This can only be done by making the pictures of the days experiences sufficiently vivid; it can only be done by entering deeply into Spiritual Science. In this study we occupy ourselves strongly with ideas drawn from the spiritual world. We compel our head—the etheric body of our head—to picture things which are in nowise connected with outer matter, but only have reality in the world of the spirit. This requires more application than it does to picture the things which are real in the world of matter. Indeed that is the true reason why many people do not go in for Spiritual Science. They find all kinds of reasons against it. They say it is not logical. If they were driven to prove in what it is illogical, they would be embarrassed: for it could never be proved that Spiritual Science is illogical. The real reason they turn away from Spiritual Science comes from something very different! In a scientific refutation it is perhaps allowable not to be quite polite, and we may, therefore, say that the non-recognition of Spiritual Science comes solely from laziness of soul. However industrious certain learned people may be as regards all the concepts relating to outer matter, yet when it comes to the force necessary for understanding the things of the spirit, they are idle and lazy; and it is because they will not arouse in themselves this necessary force, that they refuse to recognise Spiritual Science. For it requires more effort for thinking the ideas of Spiritual Science, than it does for thinking the ordinary thoughts connected with the things of sense. The latter really come of themselves; but the ideas not connected with material things, must be thought; one must wrestle with them and make a big effort. It is this shrinking from the necessary effort which is at the bottom of the non-acceptance of Spiritual Science; and this is what we have to realise. When however, the effort really is made to accept such concepts and ideas as are not connected with the material, and to think them out, such activity is aroused in the soul that it is gradually able to develop the consciousness of what goes on between falling asleep and waking, to realise that a meeting with the Spirit takes place then. It will certainly be necessary to unlearn certain ideas. Just think how little some of the leaders of spiritual life are capable of developing such ideas. What I am about to relate is of less frequent occurrence now, but those who are the present leaders were in many cases, in the days of their youth, so deeply immersed in the life of their day, that they drank themselves into the state called in German ‘Bettschwere.’ They drank so much that the necessary gravitation was established. Well, in such cases a man's ideas as well as his feelings as to what goes on in sleep, are certainly not adapted to elucidate the whole significance of sleep. A man may be extremely learned as regards everything connected with matter, but he is naturally not then able to gain an insight into what happens to him between his falling asleep and awaking.

When people make the necessary effort to think out to their conclusion ideas not connected with material things, they will be able to develop understanding of what I have called the first meeting, the meeting with the Spirit during sleep. Unless the world is to fall into a state of decadence, this understanding must before very long illuminate life, and fill it with sunshine. For if men do not take up these ideas, on what are their concepts to be based? They will only be able to form them by observing external conditions, by studying the external world. Ideas formed in this way alone, leave the inner part of the human being, his soul-part, in a state of inertia; that part of man which must under other circumstances be strongly exercised in spiritual concepts and ideas is left inert, unused: it dies. What is the result of this? The result is that man becomes blind, spiritually blind in his whole relation to the world. If he develops no ideas or concepts except such as he forms under the influence of outer impressions, he becomes spiritually blind; and spiritual blindness does indeed prevail to a great extent, in this materialistic age. In science this is only injurious up to a point, but in practical life this blindness to the real world is extremely harmful. You see, the further we descend into matter, the more things correct themselves in this materialistic age. For if a man builds a bridge, he is forced by circumstances to learn the proper rules of construction, otherwise when the first wagon crosses it, that bridge will collapse. It is easier to apply wrong conceptions in trying to cure anyone, for it can never be proved what a man dies of, or what makes him well. It does not at all follow that the ideas put into practice are necessarily the right ones. If one wishes to work in the realm of the spiritual, it is a much more serious matter; and it is, therefore, particularly serious that things are in a bad way in what are generally known as the practical sciences, Political or National Economy and the like. In this materialistic age people have become accustomed to be guided by the impressions and ideas formed in the outer world and to apply these to their doctrines of national or political economy, and in this way their ideas have become blind. Almost all that has hitherto been developed along these lines is but a blind idea. It must, therefore, follow as a natural consequence, that people with these blind notions are led along in leading strings by events, they yield themselves blindly to the course of events. If in this state they then intervene in them, well, what can we expect?

One possibility formed as a result of not taking up Spiritual Science is these blind ideas. Another possibility is that instead of being stimulated to form ideas by outer circumstances people may let themselves be stimulated from within; that is to say, that nothing but what lives in the emotions and passions is, in a sense, allowed to arise in the soul in this way a man certainly does not acquire blind ideas, but rather what we might call intoxicated ideas. People of the present day who are acknowledged materialists constantly swing backwards and forwards between blind ideas and intoxicated ideas. Blind ideas, in which they allow themselves to be blindfolded to what is going on, so that when they intervene they do so in the clumsiest way possible! Intoxicated ideas, in which they only give way to their emotions and passions, and confront the world in such a way that they do not really understand things, but either love or hate everything; and judge everything according to their love or hatred, their sympathy or antipathy. For it is only when, on the one hand, a man makes efforts in his soul to acquire spiritual ideas, and on the other develops his feelings for the great concerns of the world, that he can attain to clear-sighted ideas and conceptions. When we lift ourselves up to the thoughts given us in Spiritual Science of the great connections concerning which the materialistic view of the world merely laughs: of the ages of Saturn, Sun and Moon and of our connection with the Universe, when we fructify our moral feelings with the great goals of humanity, we can then rise above all the emotions displayed in sympathy or antipathy for anything in the world around us. And these emotions can be overcome in no other way.

It is undoubtedly necessary, that through Spiritual Science, a great deal that lives in our age, should be purified. For man, after all, does not allow himself to be entirely cut off from the spiritual world. He does not really allow himself to be cut off at all, he only allows himself to be apparently cut off. I have already called your attention to the way this is apparently done. When man, on the one hand swears only by the material and the impressions of the external world, the forces which are intended for the spirit still remain within him, but he then directs them to a false region and gives himself up to all kinds of illusions. That is why it is chiefly the most practical and materialistic people who are subject to the strongest illusions and give way to them. We see people going through life denying the existence of spirit and laughing heartily if they are told of anyone having had spiritual experiences. ‘He sees ghosts!’ they exclaim. Having said that, they consider they have broken the back of the matter. They themselves certainly do not see ghosts, in their sense of the word. But they only believe they see no ghosts; in reality they are incessantly seeing ghosts, they see them the whole time. One can put a man who is thus rooted in his materialistic view of the world to the test, and it will be evident that as regards what the next day may bring forth, he gives way to the worst illusions. This giving way to illusions, is nothing but a substitute for the spiritual, which he denies. If he denies the spiritual, he must then necessarily fall into illusion. As has been said, it is not easy to prove the illusions, existing in the many different departments of life, but they are everywhere prevalent, really everywhere. People are really fond of giving way to illusion. For instance, the following is a very frequent experience. Some one may say: ‘If I invest my money in this or that undertaking, it may be used for the brewing of beer. I refuse to use my money in that way, I will take no part in that.’ So he takes his money to the bank. The bank, without his knowledge, invests the money in a brewery. It makes no difference at all to the objective fact, but he is under the illusion that his money is not used for such base purposes as beer!

Of course, it may be objected that this is far-fetched, but it is not, it is really a thing that rules all life. People do not take the trouble today to become really acquainted with life, to be able to see through it. This, however, is of great significance. It is immensely important that we should learn to know what we ourselves are in the midst of. This is not easy today, because life has become complicated; nevertheless, what I have drawn attention to, is true. For, you know, under certain circumstances one might easily conceive an absurd situation. I will give you an example. There was once an incendiary, (this is a true story,) who ran out of a house which he had set on fire, having so arranged things that he allowed himself time to do so. He was caught and brought before the magistrates. On being questioned, he answered that he considered he had done a good piece of work, that he was not the one to be blamed, but the workmen, who had left a lighted candle in the house when they left it in the evening. If the candle had burnt out at night, it would have set the house on fire. He, therefore, set it on fire himself, before it was quite dark. In either case the house would have been on fire; he only set it on fire so that the fire might be speedily extinguished: for if a house is on fire in the daytime it may be saved, but at night it is a more complicated matter, and the whole house would then have been burnt to the ground. He was then asked why he did not put the candle out; to which he replied ‘I am a teacher of humanity; if I had blown out the candle, the workers, who were the ones to blame in the matter, would have gone on being careless, whereas now they can see for themselves what happens when they forget to blow out their lights.’

We may laugh at such an example as this, for we do not observe that we are continually doing the like. People are constantly acting in the same way as the man who did not put out the lighted candle, but set fire to the house. Only we do not notice this when we are disturbed by our emotions and passions, which cause an intoxication of ideas, and when the whole thing relates to the spiritual world. If we accustom the soul to that elasticity and flexibility, which is necessary for the forming of spiritual ideas, we shall so mould our thought that it will really find its way into life and be properly adapted to it. If we do not do this, our thought will never be fit to deal with life; it will not even be affected by it, except on the surface. That is why-to turn now to the deeper side of the question—the materialistic age really leads one away from an connection with the spiritual world. Just as we undermine our bodily health if we do not get our proper sleep, so do we undermine our soul-life if we do not spend our waking-time in the right way. If we only give way to outer impressions and live without being conscious of our connection with the spiritual world, we are not awake in the right way. Just as a man may by reason of certain conditions sleep restlessly, turning and twisting about, and thus undermine his physical health, so does a man undermine his spiritual health if he only yields to the external impressions of the world, if he is only subject to physical matter. This will prevent his experiencing in the right way that first meeting with the spiritual world, of which I have spoken. In this way he loses all possibility of rightly connecting himself with the spiritual world, during his physical existence. The connection with that world in which we spend our time when not in incarnation, into which we ourselves pass when we go through the Gates of Death, is thereby cut off.

Man must once again learn to understand that we are not here merely to build in the physical universe during our physical existence; he must learn to understand that we, during the whole of our existences are bound up with the whole world. Those who have already passed through the Gates of Death want to work with us on the physical world. This co-operation of theirs appears to be only a physical working with us, but everything physical is only an outer expression of the spirit. The age of materialism has estranged man from the world of the dead; Spiritual Science must re-establish the friendship between them. The time must once more come, when we shall cease to make the work of the dead for the spiritualisation of the physical world impossible, by estranging ourselves from them. For the dead cannot take part with hands in the events of the physical, they cannot accomplish physical work in that direct way. It would be foolish to believe that. The dead can work in a spiritual way. But to do so they need to have instruments placed at their disposal; they require the spiritual matter that lives here in the physical world. We are not merely human beings, we are also instruments, instruments for the spirits who have passed through the Gates of Death. As long as we are incarnated in physical bodies we use the pen or the hammer or the axe; when we are no longer incarnated in physical bodies the instruments we use are the human souls themselves. This rests upon the peculiar way in which the dead perceive, which I will just touch upon once more—I referred to this subject once before here.

Suppose you have before you a small vessel containing salt; you can see that. The salt looks like a white substance, like white powder. The fact that you see the salt as a white powder depends on your eyes. Your spirit cannot see the salt as a white powder; but if you put a little salt on your tongue and taste the peculiar salt taste, it is possible then for the spirit to become aware of it. Every spirit is able to perceive the taste of the salt in you. Everything that takes place in man through the external world, can be perceived by every spirit, including the human souls which have passed through the Gates of Death. Just as within us the world of sense extends to our tasting, smelling, seeing and hearing, so does the world of the dead reach down into what we hear, see and taste, etc. The experiences we have in the physical world are shared in by the dead, for these experiences do not only belong to our world but to theirs. They belong to their world when we spiritualise what we experience in the outer world with spiritual ideas. Unless we do this, if we merely experience the laws of matter, that to the dead is something which they cannot comprehend, it remains dark. To the dead a soul devoid of spirit seems dark. For this reason the dead have become estranged from our earth-life during the age of materialism. This estrangement must be got rid of. An inner common life of the so-called dead with the so-called living must take place; but that can only be when people develop in their souls those forces which are really spiritual, that is, when they develop such ideas, concepts, and images as deal with spiritual matters. When a man in his thinking makes an effort to reach the spirit, he will gradually reach it in reality. It signifies that a bridge is thrown across between the physical and the spiritual world. That alone can lead men across from the age of materialism to that age in which they will face the realities, neither blindfolded nor intoxicated, but with vision and poise. Having learnt to see through the spirit, they will attain vision and poise, and through the feelings and sentiments aroused in them by the great concerns of the world, they will attain the right balance between sympathy and antipathy, with respect to what our immediate surroundings demand of us.

We shall continue the considerations of these subjects in our next lecture, and go still more deeply from this aspect, into the ideas to be gained from the spiritual world.

This evening and tomorrow I feel obliged to speak to you of what we have become accustomed to call the Mystery of Golgotha, but I will attempt to speak of it in a somewhat different way than until now. What has been said previously, although certainly esoteric, has had a more esoteric-theoretical content. I have spoken about the essence and significance of the Mystery of Golgotha for humanity. That it is to a certain extent the central phenomenon for the whole evolution of humanity on earth and to what extent it is the central phenomenon has been considered. This has been taken wholly from sources of occult investigation. The thought-sources have been broached which stream out from the Mystery of Golgotha and which develop and are living in our earthly evolution. If human evolution on earth is observed from a clairvoyant vantage point, the significance of the Mystery of Golgotha can be grasped.

Now, however, I am obliged to speak more concretely about the events which took place at the beginning of our [Christian] era. I will speak of the events, the forces which live on in the aura of the earth, and which may be observed esoterically. Tomorrow I will speak of the reasons why now, in our times, these things must be revealed within our anthroposophical circles. Today I will try to indicate some of the things that occurred in Palestine at the beginning of our era. And I hope that in your hearts, in your souls, when the event of Golgotha, which [until now] has been characterized more in conceptual form, does not lose any of its significance if we look directly and concretely at what happened at that time.

In lecture cycles about the Gospels of Luke and Matthew, I have already had the opportunity of speaking about this subject. It is a fact that two Jesus children were born at approximately the same time at the beginning of our era. I pointed out that those two Jesus children were very different as far as character and capabilities are concerned. The Jesus very well described by the Gospel of Matthew descended from the Solomon line of the House of David. In him lived the soul, or the “I” of the person we know as Zarathustra.

[Translator's note: In other places, Rudolf Steiner went into more detail about the two Jesus Children. But as his audience here was familiar with the subject, he only gave a kind of resumé. For the interested readers I suggest they compare the birth stories in the Gospels of Matthew and Luke. They will note immediately that the genealogies of the two boys are completely different from King David to Joseph, the father of Jesus. They will also see that in Luke there are shepherds and “no room at the inn” and the famous stable where Jesus was born, and there are no kings or magi. In Matthew the three kings/magi are indeed an important presence. But they do not adore a carpenter's son born in a stable. No, they have come to Bethlehem to salute the new or future King of the Jews. Although Matthew does not describe the birthplace, it is unlikely to be a stable. The flight to Egypt does not occur in Luke, only in Matthew, whose parents had more to fear, living as they were with the future king. Furthermore it is most strange that Jesus the carpenter's son was so well educated that he could teach the rabbis in the temple. Ah, but that was the Jesus according to Luke. The Jesus described by Matthew descended from a royal family and would be in infinitely better condition to do so. Taking all these things, and more, into consideration, it can be considered obvious that there were indeed two Jesus children.]

When we consider such an incarnation, we must be especially clear about one thing: that even when such an advanced individual, as Zarathustra certainly was, is again incarnated—namely in the time he was born as Jesus—in no way must he know in childhood or youth that he is that individual. It is not necessary to be able to say: I am this person or that person. That is not the case. It is, however, true that in such cases the enhanced capacities gained by having passed through such an incarnation become evident early and thus define the child's character. So it was that the Solomon Jesus child—as I would like to call him—in whom the I of Zarathustra lived, was endowed with enhanced capabilities which enabled him to easily absorb the culture and the knowledge to which his earthly contemporaries had attained. In that child's environment—especially in those times—existed the whole cultural civilization of humanity in words, gestures and deeds—in short, in all that could be seen and heard. A normal child absorbed little of what he saw and heard. This child, however, absorbed with great ease all the sparse indications in which existed everything humanity had achieved by then. In short, he proved himself to be greatly gifted at absorbing all the available scholarly knowledge. Today we would call such a child “highly gifted”. Up until his twelfth year he quickly learned everything to be learned in his environment.

The other Jesus was completely different. His character is well reflected in the Gospel of Luke. He descended from the Nathan line of the House of David. He had no gift for scholarly learning, nor did he show interest in it up until his twelfth year. On the other hand, he showed to a high degree what we can call capacity of the heart, compassion for all human happiness and suffering. He showed himself to be especially capable in that he concentrated less on himself and was less able to attain exterior knowledge. But from earliest childhood on he felt the suffering and the joy of others as his own suffering and his own joy. He could transpose himself into the souls of others; he possessed this ability in the highest degree. The Akasha Record indicates that the differences between the two Jesus children could not have been greater.

After both boys had reached their twelfth year, an event occurred which I have often characterized: that when the Nathan-Jesus traveled to Jerusalem with his parents, the I of Zarathustra, which had been in the other, the Solomon-Jesus, left his body and took possession of the Nathan Jesus's physical, etheric and astral bodies. The result was, therefore, that everything that this royal-I was capable of was now active in the soul of the other, the Nathan-Jesus child. And this boy, now possessing all of Zarathustra's power, without knowing it, caused astonishment in the scholars among whom he emerged teaching—as it is also described in the Bible. I have also indicated how the other, the Solomon-Jesus, from whom the I had departed, soon thereafter declined and, after a relatively short time, died.

It must be understood that when the I of a person leaves him—as was the case with the Solomon-Jesus child—he does not necessarily die immediately. Just as a ball continues to roll on for a time under its own inertia, so does such a person continue to live on through the strength which lives within him. Now someone who cannot observe human souls in a precise way will notice little difference between a person who has lost his I and a person who still has one. Because in normal life the I in a person we are observing does not play such a dominant role. What we experience in another person is to a very small extent a direct manifestation of his I, but rather the manifestation of his I through the astral body. That other Jesus-child retained his astral body, however, and only someone who can carefully distinguish—and it is not easy—whether old habits and thoughts still continue to act in a person or whether new elements are present, can thereby determine if the I is still present or not. But a decline begins, a kind of dying out, a withering away. And such was the case with this Jesus boy.

Then, through a stroke of karma, the biological mother of the Nathan-Jesus and also the father of the Solomon-Jesus died soon after the passing over of the Zarathustra-I from one boy to the other. And the father of the Nathan-Jesus and the mother of the Solomon-Jesus became a married couple. The Nathan-Jesus had no physical siblings, and the step-siblings whom he now acquired were the siblings of the Solomon-Jesus. From the two families one was formed, which henceforth resided in the town now called Nazareth—so that when we refer to the Nathan-Jesus, in whom the Zarathustra-I lived, we use the expression: Jesus of Nazareth.

Today I would like to relate something about the life of Jesus of Nazareth as a youth—from research in the Akasha Record—in a way that enables you to understand a certain important moment in the earth's evolution which the Mystery of Golgotha had prepared.

For a seer the life of Jesus can be clearly divided into three phases. The conversation with the scholars in his twelfth year had already shown that he possessed an inner capacity, provided by the passing over of the Zarathustra-I, to be enlightened, to receive enlightenment and to connect it with the capacities which lived in the soul of Zarathustra. It was shown that an enormous force of inner experience was in his soul, so that as he developed from his twelfth to his seventeenth and eighteenth years it can be seen how inner enlightenment became richer and richer, and especially enlightenment related to the evolution of the ancient Hebrews and the Hebrew people in general.

At the time Jesus lived in the Hebrew people, the grandeur of what had existed as secrets of the cosmos during the times of the ancient prophets was no longer present. Many of the old revelations of the prophets lived on, but the original capacity to receive spiritual secrets directly from the spiritual world had faded out long before. They were studied from the preserved scriptures. There were still some, such as the famous Rabbi Hillel, who, because of his individual development was still able to perceive something of what the ancient prophets had proclaimed. But that force, which existed during the ancient epoch of the Hebrew people, the time of the prophetic revelations, was long since no longer present in those few individuals. A decline in the spiritual development of the Hebrew people was clearly apparent. Now, however, what had once been revealed during the time of the prophets emerged from the depths of Jesus of Nazareth's soul as inner enlightenment.

But I wish to draw your attention less to the historical fact that in one person what had been revealed during the prophets' time appeared again by means of inner enlightenment. I would rather like to emphasize to you what it felt for such a relatively young soul—the soul of the thirteen to fourteen year old Jesus of Nazareth—to feel a revelation coming to him in total isolation, a revelation which no one else in his surroundings felt. At most the best of them perhaps had a dim glimmer of it.

Try to imagine yourselves in such a position, in the soul of someone possessing such great knowledge alone, and understand that the Mystery of Golgotha had to be prepared by such feelings of loneliness and isolation taking possession of Jesus of Nazareth's soul. When you stand alone on a psychic island as he did, who from his childhood on had felt such solidarity with all men, but now did not feel that he could share his knowledge with them because they had sunken to a level where they could no longer receive the revelation. He suffered greatly having to know something which the others could not comprehend, but also wishing so strongly that it could also arise in their souls that a mission was being prepared.

All that gave him the fundamental impulse to say: a voice resounds in me from the spiritual world. If humans could hear it, it would provide an infinite blessing for them. In olden times there were people who could hear it. Now, however, they have no ears with which to hear. That pain of solitude pressed ever deeper on his soul.

Such was Jesus of Nazareth's inner life from his twelfth to his eighteenth year. For this reason he was not understood by his biological father and his stepmother, and even less so by his step-siblings, who often mocked him and considered him half mad. He worked hard in his father's carpentry. But while he was working the feelings I have just described lived on in his soul.

Then, when he was around eighteen, he left home to travel. He went through Palestine and the surrounding pagan areas, working at his trade. He was led by his karma. As he wandered through Palestine his extraordinary character was seen by all the people he met. During the day he worked, evenings he sat together with the people. And the people with whom he sat from his nineteenth until around his twenty-fourth year had the feeling, although they were not always conscious of it, that he was an extraordinary individual, such a one as they had never encountered before; they could not even have imagined that such a one existed. They did not know what to make of him.

If you wish to understand this, to penetrate into the secrets of human evolution, it is necessary to take into account that experiencing what the young Jesus of Nazareth did—as I have just described—causes deep sorrow in the soul. But this sorrow is transformed into love. And much deep love in life is transformed sorrow of this kind.

Deep sorrow, pain, has the capacity to transform itself into love, which does not merely act like ordinary love, but through the very existence of the loving being streams out like far reaching auras. So those people who were together then with Jesus believed that they were in the presence of much more than a mere man. And when he had departed from a place and they sat together evenings, they had the sense of his real presence. They felt as though he were still there. And it happened more and more that the people with whom he had stayed, when they sat together around the table, had visions in common. They saw him enter as a spirit-figure. Each one had this vision at the same time, that Jesus was once again among them, that he spoke with them, told them things just as he had once done in physical form. He was visible among them long after he had left. What caused this effect was pain and sorrow transformed into love. The people with whom he was felt themselves to be united with him in a special way. They felt that they were never again separated from him. They felt that he remained with them and that he always returned.

But he did not only travel around in Palestine, his karma also led him to pagan places. (It would take too long to describe here the reasons for his karma doing this.) This was after he had recognized the declining developments in Judaism. And he learned how in the religious rituals of the pagans, just as in Judaism, what was originally revelation had also died out. Thus in the second phase he had to experience the decline of humanity from a previous spiritual plateau. But he perceived how paganism declined differently than Judaism.

His perception of Judaism's decline was a more inner experience, gained by enlightenment. He saw how the revelations from the spiritual world which were once proclaimed by the prophets had ceased because there were no longer ears to hear them. He learned about how it was with paganism in a place where the ancient pagan religious services had fallen into disrepair, and where the fall of paganism was physically evident. The inhabitants of the place had fallen victim to leprosy and other hideous diseases. Some had become malignant, others lame. The priests abandoned them and had fled. When Jesus was first seen, the news spread like wildfire that someone very special had arrived. For now even in his outer appearance he had achieved the transformed suffering which was love. They saw that a being had come like none who had ever walked on the earth. Soon the news spread and many came running to him, for they thought a priest had been sent to them who would again officiate at the sacrifices. Their own priests had fled—so they came running. The Akasha record shows this, just as I am describing it.

He had no intention of officiating at the pagan sacrifice. However, he now saw in vivid imaginations the enigma of the decline of pagan spirituality. He could directly perceive what had flowed into the secrets of the pagan mysteries: that the forces of high divine beings had flown down to the sacrificial altars. But now instead of the forces of the good spirits streaming down, all kinds of demons, emissaries of Lucifer and Ahriman, streamed down to the holy altars. He perceived the fall of pagan spiritual life not by inner enlightenment, as with Judaism, but through external visions.

It is very different to get to know things theoretically than to visualize how once divine-spiritual forces flowed down to an altar and now demons did so, which caused abnormal mental states, diseases and so forth. Such spiritual visualization is quite different from knowing something theoretically. But Jesus of Nazareth was to see this in direct spiritual visualization, see how the emissaries of Lucifer and Ahriman worked. He was to see how they did harm to the people.

Suddenly he fell down as though dead. Frightened, the people fled. But as he lay there as though carried off to a spiritual world, he received an impression of all the ancient revelations that had once been told to the pagans. Therefore, just as he had perceived the secrets which had been proclaimed to the old prophets and which were now not even a shadow in Jewish culture, through spiritual inspiration he was able to hear in which way they had been proclaimed to the pagans.

The strongest impression made on him was what I attempted to investigate, and what I spoke of for the first time on the occasion of the foundation stone laying of our building in Dornach. It could be called The Reverse Our Father, because it was the reverse of the substantial content of the prayer the Christ Jesus' disciples attributed to him. Jesus of Nazareth perceived something like a reverse Our Father, so that he was able to feel in these words the secret of human evolution and incorporations in earthly incarnations in a concentrated format.

Amen,
Es walten die Übel,
Zeugen sich lösender Ichheit,
Von ändern erschuldete Selbstheitschuld,
Erlebet im täglichen Brote,
In dem nicht waltet der Himmel Wille,
Indem der Mensch sich schied von Eurem Reich
Und vergaß Euren Namen,
Ihr Väter in den Himmeln.

Amen,
Evil rules,
Witness of the dissolving I,
Selfhood's guilt to others attributed,
Experienced in daily bread,
In which heaven's will be not done,
For man deserted your kingdom
And forgot your names,
You fathers in the heavens.

That is—in stammering words—what expresses something like the laws governing how human beings incarnate from the macro-cosmos into the micro-cosmos. Since I came to know these words, I have found them to be an extraordinarily meaningful meditation form. They exercise a force on the soul which is quite extraordinary, and the more one studies them the more force they have. And then when one tries to resolve and understand them one realizes that in them the secret and destiny of humanity is condensed and how the reversal of the words reveals how the microcosmic Our Father which Christ proclaimed to his followers could originate.

But Jesus did not only perceive this secret of the original pagan revelations. When he awoke from the vision, he learned from the fleeing people and the demons the entire secrets of paganism. That was the second immeasurable pain which sank into his soul. First he learned decisively about the fall of Judaism by recognizing what had been revealed to Judaism before its fall. Now he learned the same about paganism. In this way he consciously experienced the fact that in his surroundings the people had to live in the sense of the words: “They have ears but do not hear what the secrets of the cosmos are.” Thus he attained to the unlimited compassion he had always felt for humanity and can be expressed as follows: now that he could see such things, humanity should receive the content of his visions—but where were the beings who would communicate it to humanity.

He had these experiences until his twenty-fourth year, approximately. Then his karma led him back home at the time his father died. He lived there with his step-siblings and his foster or stepmother. Whereas his stepmother previously had shown little understanding for him, now she showed more understanding for the great pain he bore within him. Then other experiences followed from his twenty-fourth to his thirtieth year, during which he found ever more understanding from his stepmother, although things were still somewhat difficult. These were also the years in which he came to know the Essenes better. Today I will only indicate the main points of how Jesus learned of the Essene Order. This was an order of men who separated themselves from the rest of humanity and developed a special life of body and soul in order to again ascend to the ancient revelations of the spirit which humanity had lost. With strict exercises and strict ways of life, the striving souls were to reach a stage where they could reunite with the spiritual region from out of which the ancient revelations had originated.

In this group Jesus of Nazareth also met John the Baptist, although strictly speaking neither were Essenes. The Akasha Record shows this clearly. But from what I have explained it is clear that an exceptional person was present who made an extraordinary impression on everyone. He so impressed the Essenes that despite guarding their spiritual activities as holy secrets, which they revealed to no outsider, they willingly spoke with Jesus about important secrets of their order concerning what they had achieved for their souls. Thus Jesus learned that in those times there were still ways for people to rise to the heights where humanity once sojourned and from whence it had since descended.

But what also made a deep discomforting impression on him was that an Essene, if he wished to ascend to those heights, had to separate himself from humanity and live a life outside the society of others. That was not the way of universal human love, as Jesus of Nazareth felt it. He could not tolerate that a spiritual wealth exist that is unavailable to all, but only to a select few in detriment to humanity as a whole.

What he felt can be expressed as follows: They are a few individuals, and there will always be fewer who find their way back to the ancient revelations, but it is just when those few separate themselves that the rest must live in decadence, for they must accomplish the material work for those who are no longer there.

Once as he was leaving the Essene Order community he saw in spirit two figures fleeing from the gate. He had the impression that the Essenes protected themselves from these two figures, whom we call Lucifer and Ahriman in anthroposophical terms, driving them away by means of their spiritual exercises, their ascetic way of life and the strict rules of their order. Nothing of Lucifer and Ahriman should touch their souls. Therefore Jesus of Nazareth saw Lucifer and Ahriman fleeing, but he also knew that because of such a community having been established, where Lucifer and Ahriman could not enter and the Essenes wanted nothing to do with them, they turned even more to the other people. That was evident to him. Again it is completely different when one knows this only through theory and when one sees what individuals do for their own advancement and as a consequence Lucifer and Ahriman are sent to other people because they have been expelled from the presence of the former. He realized that it was no path of salvation which the Essenes followed, but was one which through separation and at the cost of the rest of humanity only seeks their own advancement.

An immense compassion engulfed him. He felt no joy at the ascension of the Essenes, for he knew that other people must sink lower while a few ascended. It all became clearer to him when he saw the same image at other Essene gates—there were more such communities—the image of Lucifer and Ahriman standing before the gates but unable to enter—and fleeing. Thus he realized that the methods and rules of orders such as the Essenes' impelled Lucifer and Ahriman to the other people. And this was the cause of the third extreme pain he experienced concerning the decadence of humanity.

I already mention that his stepmother had more and more understanding for what lived in his soul. So what now happened was meaningful as preparation of the Mystery of Golgotha: a conversation took place—according to research in the Akasha Record—between Jesus of Nazareth and his step or foster-mother. So advanced had her understanding become that he could speak to her about the threefold suffering he endured because of the decadence of humanity which he had experienced in the areas of Judaism and paganism as well as the Essenes. And as he described to her his lonely suffering, and what he had experienced, he saw that it affected her soul.

It belongs to the most wonderful impressions one can receive in the occult field to learn the content of this conversation. For in the entire field of human evolution nothing similar—I don't say greater, because naturally the Mystery of Golgotha is greater—but something similar one cannot see. What he said to his mother were not words in the usual sense, but they were like living beings which passed over from him to his stepmother and his soul gave wings to the words with its own force. Everything which he had so painfully endured went in this conversation as though on wings into the soul of his stepmother—words of his infinite love as well as his infinite suffering. So he was able to describe to her what he had thrice experienced as in a great tableau. It was then enhanced when Jesus of Nazareth gradually steered the conversation to his conclusions about the threefold decadence of humanity.

It is very difficult to put into words how he summarized his own experiences to his stepmother. But as we are prepared by spiritual science, we can use spiritual scientific terms and expressions to attempt to describe the sense of the conversation's ending. Naturally what I now say was not expressed in the same words, but it will provide an approximate idea of what Jesus wanted his stepmother to grasp:

When we look back at the evolution of humanity on earth, it is similar to an individual human life, only changed in later generations, and unconscious for them. The Post-Atlantis life of humanity revealed itself to Jesus of Nazareth—that after the great natural disaster in Atlantis, first an ancient Indian culture developed in which the great holy Rishis communicated their vast wisdom to humanity. In other words, it was basically a spiritual culture. Yes, he went on, just as an individual human being is a child between birth and the seventh year, in which different forces are at work than in later life, so spiritual forces were active during that ancient Indian time. But because those forces were not only present until the seventh year, but extended over the Indian's entire life, humanity was in a different stage of evolution then. During the course of their entire life they knew what today the child knows and experiences until its seventh year. Today we think the way we do between the seventh and the fourteenth and the fourteenth and twenty first years because we have lost the childhood forces which are suppressed in the seventh year. During that ancient time, because these forces extended over an entire lifetime, which today are only present until the seventh year, people in the first post-atlantic epoch were clairvoyant. They rose higher with the forces which today are only present until the seventh year. Yes, that was the Golden Age of human evolution. Then came another age, in which the forces extended over the entire life, which otherwise are only active between the seventh and fourteenth years. Then came the third epoch, in which the forces were active which otherwise are active between the fourteenth and twenty-first years. Then we lived in an epoch in which the forces which are active today between the twenty-first and the twenty-eighth years, were active during the entire lifetime.

Now we are approaching the middle of human life, Jesus of Nazareth said, which is in the thirties, where the forces of youth cease to grow and begin to decline. We are now living in an age that corresponds to the twenty-eighth to the thirty-fifth year of the individual person, where his life begins to decline. Whereas in the case of some individuals other forces are present, in humanity in general they are no longer there. That is the great suffering, that humanity should become aged, having its youth behind it, being in the epoch corresponding to the twenty-eighth to thirty-fifth year. Where should new forces come from? The forces of youth are exhausted.

That is what he told his stepmother about the impending decadence of humanity, which caused him so much pain, for it was clear that humanity's situation was hopeless. The forces of youth were exhausted, humanity now faced old age. The individuals, he knew, would continue to live on from the thirty-fifth year until death as before, because they retained residues of the forces, but humanity as a whole did not have that, so something else must come: what for the individual is necessary from the twenty-eighth to the thirty-fifth year. The earth would have to be illumined macro-cosmically with the forces with which the individual must be illumined from the twenty-eight to the thirty-fifth year.

That humanity as such was becoming old, that is what is read in the Akasha Record and felt during what Jesus of Nazareth related. As he spoke in this way to his mother about the meaning of human evolution, at that moment he realized that what he was saying was part of himself, and something of himself flowed from his words, for his words had become what he himself was.

That was also the moment when in the soul of his stepmother flowed the soul which had lived in his biological mother who—after the Zarathustra-I crossed over to him from the other Jesus-child—had died and had lived in spiritual regions since Jesus was twelve years old. From then on she could spiritualize the stepmother's soul. Thus the latter now lived with the soul of the Nathan Jesus-child's biological mother.

But Jesus of Nazareth had united himself so intensely with the words with which he had expressed his pain about humanity, that it was as if this self had disappeared from his life's [physical, etheric an astral] sheaths, so that these sheaths became as they were when he was a small boy—only impregnated with all he had suffered since his twelfth year. The Zarathustra-I was gone and what lived in his three sheaths was only what remained through the power of the experiences. An impulse arose in these three sheaths which led him on the path to John the Baptist at the River Jordan. As in a kind of dream, which however was not a dream, but an enhanced consciousness, he went his way with only the three sheaths spiritualized and driven by the effects of what he´d experienced since he was twelve years old. The Zarathustra-I was gone. The three sheaths led him on, hardly noticing what was around him. He lived, with the I gone, wholly aware of humanity's destiny and its needs.

On his way to John the Baptist at the River Jordan, he met two Essenes with whom he had often spoken. Without his I he didn't recognize them. But they knew him and therefore spoke to him: Where goest thou, Jesus of Nazareth? What he answered I have tried to put into words. He spoke in a way that they did not know where the words came from. They came from him, yet not from him. “There where souls such as yours do not wish to see, where the suffering of humanity can find the rays of forgotten light.”

Those were the words which seemed to come from him. They didn't understand him; they realized that he didn't recognize them, so they asked: “Jesus of Nazareth, don't you know us?” Now even stranger words were spoken. It was as if he had said to them: You are like lost lambs, but I was the shepherd's son from whom you fled. If you recognized me, you would flee anew. It was long ago that you fled from me to the world.

The Essenes didn't know what to make of him, for while speaking to them his eyes took on a very special aspect. They seemed to be looking outward, then also inward. They seemed like eyes showing an expression of reproach for the people spoken to. They were eyes through which showed gentle love, but a love which became a rebuke for the Essenes, one which came from their own hearts. We can characterize what the Essenes felt when they heard him like this: “What kind of people are you? Where is your world? Why do you wrap yourselves in deceptive robes? Why does a fire burn within you which is not kindled in my father's house?”

They were silenced by these words. And he spoke further: “You carry the tempters mark, who caught you when you fled. With his fire he made your wool glisten. The hair of this wool stings my eyes. You lost lambs! He has filled your souls with pride.”

When he spoke these words, one of the Essenes answered: “Didn't we show the tempter the door? He no longer has anything to do with us.” Jesus said: “When you showed him the door he ran to other people. He attacks them from all sides. You are not elevated when you debase others. You only think you are elevated because you let the others decline. You remain as high as you are only because you make the others smaller, so you think you are great.” Jesus of Nazareth spoke in that way so the Essenes could take note. It impressed them so much that they could no longer see. Their eyes dimmed and Jesus of Nazareth seemed to disappear before their eyes. But then, when he seemed to have vanished, they saw his face from a distance, but hugely increased in size like a fata morgana, and very, very far away. And words came as though spoken by this fata morgana. They sensed them to be: “Vain is your striving because your hearts are empty which you have filled with the spirit which hides pride in the cloak of humility.”

Then the mirage also vanished and they stood there dismayed and depressed. When they could again see, they saw that Jesus had gone farther away while they were watching the face. And they could do nothing but be aware that he had gone on. Despondent, they continued to the Essene hostel and they never told anyone what they had experienced, but kept silent about it their whole lives. And they became the most profound of the Essenes, but they were silent and only spoke when everyday understanding was necessary. Their brother Essenes never knew why they were so changed. Until their deaths they never revealed what they had seen and heard. They therefore experienced the Mystery of Golgotha in a special way. For the others though, what they had experienced was imperceptible.

After Jesus had walked on for a while he met a man who was in deep despair. But, as I said, Jesus was so removed from earthly conditions that he didn't realize that a man had approached him. And he had such a strong effect on that man who was in such despair, that Jesus of Nazareth said something which may be described as: “Where has your soul led you? I saw you many thousands of years ago; you were different then!”

The desperate man heard this as though spoken from the approaching figure of Jesus of Nazareth. Because of these words, the man felt the impulse to say the following. On one hand he felt the need to speak, on the other to find the answer to his destiny: “In my life I have been highly successful. I always studied, and due to this learning I rose higher and higher over other men. With every honor I became prouder and I often said to myself: What a unique person you are, rising so high over your fellow men. I felt that my soul must worth more than the souls of others. My pride increased with every new honor. Then I had a dream. What a horrible dream it was! While I was dreaming my soul was filled with a feeling of shame. I was ashamed of dreaming such a thing. I was so proud in my life, and now I dreamed something I would never have wanted to dream. I dreamed that I asked myself the question: Who made me so great? And then a being stood before me and said: I made you great, I raised you high, and therefore you are mine. I felt scandalized at the revelation that I had not risen so high through my own efforts, but that another being had been responsible for my success. Still dreaming, I ran away. When I woke up I really ran away, abandoning all my achievements. I didn't know what I was seeking and so I have been long wandering about in the world, ashamed of all the things which once brought me such pride.”

After the despairing man had said this, the being who had appeared in his dream stood again before him, between him and Jesus of Nazareth. This dream figure blocked the figure of Jesus of Nazareth. And when the dream figure left, dissolving in mist, Jesus had also already moved on. When the despairing man looked around he saw Jesus a good distance away. And so he had to continue on his way in despair.

Then a leper approached Jesus, one whose disease and suffering was very advanced. And because of what that soul was feeling, Jesus again was obliged to speak. He said again: “Where has your soul led you? I knew you many thousands of years ago, and you were different.”

These words encouraged the leper to speak in the same way they had affected the desperate man. The leper said: “I don't know how I got this disease, it just came gradually. And other people no longer allowed me to be among them. I had to wander in the wasteland, could only beg for what the people threw to me. One night I came close to a dense forest. I saw a tree approaching me from a clearing. It blinked at me with its own light. I felt impelled to get closer to that tree. It urged me on. And when I was close to it, a skeleton came at me like a light from the tree. It was death standing before me in that form. And death said to me: 'I am you. I live off you. Fear not!´ And it continued: 'Why are you afraid? Didn't you love me during many lives on earth? Only you didn't know that you loved me, because I appeared to you as a beautiful archangel whom you thought you were loving.' And then death was not standing there before me, but the archangel which I had often seen and about whom I knew: That was the image I loved. Then it vanished. The next morning I awoke next to the tree, more miserable than before. And I knew that all the pleasurable indulgences I had loved, which lived in me as egotism, are related to the being who appeared to me as death and as an archangel and who claimed that I loved it and that it was myself. And now I stand before you and I do not know who you are.” And now the archangel appeared again, and then death, standing between the leper and Jesus, blocked the leper's view of Jesus of Nazareth. When the leper saw only the archangel, Jesus vanished, and then death and the archangel vanished. The leper had to continue walking and saw that Jesus of Nazareth had already advanced farther.

Those were the events which occurred on the path Jesus took between the conversation with his stepmother and the baptism by John in the Jordan.

Tomorrow we will see how the these events—the meeting with the two Essenes, with the despairing man and with the leper—continued to affect Jesus of Nazareth's physical, etheric and astral bodies when he barely understood the world from which he was so detached, and were enlivened by what he received with John at the baptism in the Jordan.

If these events, which I have described as having taken place between the conversation with his stepmother and the baptism in the Jordan, seem unlikely or strange, then I can only say: Although they may seem strange, they are truly revealed by research in the Akasha Record. They describe events which are as singular as they must be, for they are in preparation for an event which can only happen once—what we call the Mystery of Golgotha. Whoever does not wish to consider the idea that something so special happened at that moment in the evolution of humanity will find human evolution difficult to understand.

We have seen that in the Apocalypse of John we have a description of what takes place in Initiation, or rather, the experience of a Christian during Initiation. In the concluding lectures, when we have briefly considered the whole of the Apocalypse, we shall still have to answer the question: What, really, is this document from an historical point of view? Why does such a document exist? But now, as we have reached the important point revealed in our last lecture, when our earth passes into a spiritual condition, though first of all into an astral condition, when certain remarkable beings appear in what has condensed in matter and split away from the normal progress of our earth evolution, it will be useful before we proceed further to make a general survey of certain things contained in the outline of our anthroposophical world conception. For you have seen that in all we have had to consider, certain conceptions as to numbers play a role, and now we are about to form a conception of what the seven-headed and ten-horned beast is, and what the two-horned beast is.

To begin with, we must find our bearings with regard to the outline of the evolution of the world. This runs its course in absolute conformity with certain numerical relations. The layman will be tempted to say—when he hears that the number seven and other numbers play such a great rôle in our studies—“Oh yes, these Anthroposophists are dishing up those old superstitions connected with the number seven, twelve and so on.” And when our contemporaries hear of something which develops regularly according to the number seven, they then begin to speak of superstition, although they themselves are really living in exactly the same superstition with respect to something of which they have a little knowledge; for they say, for example, that the rainbow consists of seven colours, the scale of seven tones, since the eighth is only a repetition of the first. And in many other realms one speaks of the number seven—and rightly so. In our study of the great cosmic relationships we speak of the number seven in no other sense than the physicist does when he speaks of the seven colours, and, in acoustics, of seven tones. For us the number seven is simply the result of occult experience, just as the scientist observes and counts the seven colours, so does the spiritual investigator count seven consecutive conditions in the world's evolution. And because the initiates in the Mysteries always knew about these things and expressed them, they passed over into the common consciousness; and the number seven was found to be of a particular significance. Exactly because the number seven was founded on cosmic relationships, it passed over into common belief, and of course, also into superstition. If we remember what has been said concerning the secret of the seven trumpets, the seven seals, the seven Letters, and what has been said concerning the seven consecutive ages of the Atlantean epoch, we see that in the evolution of the world there are really consecutive periods which are repeated in conformity with the number seven. We shall now give an outline of cosmic evolution, showing that this number governs all its parts.

We have heard that the Earth before it was Earth was Moon, before it was Moon it was Sun planet, and before it was Sun it was Saturn. After the Earth-condition it will pass over into the Jupiter-condition, and then into the Venus-condition, and lastly into the Vulcan-condition, so that we have seven consecutive planetary embodiments of our earth; Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan. Now these are the greatest divisions in our whole evolution which with spiritual vision we are able to survey to a certain extent. We have described the three preceding conditions of the Earth. We shall now try to understand the purpose of this evolution and why the Earth passes through these seven conditions. These seven conditions coincide with the development of human consciousness. Each of these conditions: Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan, characterizes a definite condition of human consciousness. Let us turn our attention back to the ancient Saturn period. We know that the various parts of which man is now constituted, did not exist at that time, but only the very first beginnings of his physical body. Obviously these first rudiments could not develop such a consciousness as man has to-day. Other beings had a human consciousness, but at that time the present man had a consciousness such as the minerals now have on the physical plane. We call this a deep trance-consciousness. The first germ of man had this consciousness upon Saturn. This Saturn evolution was gone through in order that man night gradually rise to higher states of consciousness. That was the first stage of consciousness, the deep trance-consciousness. Of course it must not be imagined that the degree of consciousness remained the same throughout the whole of the Saturn period, but on the whole the consciousness of man upon Saturn may be characterized as a deep trance-consciousness. It is dimmer even than the consciousness which man has to-day in dreamless sleep, for that was then the consciousness he passed through at the second stage, during the Sun evolution. This is the consciousness now possessed by the plants around us in the physical world.

Then came the Moon stage of evolution. Man then possessed a consciousness which can be understood more easily because in dream-consciousness man has at least a last remnant of the Moon-consciousness. To-day this dream-consciousness is an intermediate condition between dreamless sleep and the ordinary, waking, clear day-consciousness. Thus the third stage of consciousness was reached on the Moon, and it may be compared to the present dream-filled sleep, but it was much more vivid and real. Dream-filled sleep yields a consciousness which consists of odds and ends of ideas and pictures and is but slightly related to the real external world. The Moon-consciousness, which was a consciousness of dream-pictures, had very significant relations with the outer world. It corresponded exactly to what was present in the soul-spiritual environment. There was a repetition of this during the Atlantean epoch. We call it the dream-picture-consciousness; it might also be called the somnambulic-consciousness. The fourth state of consciousness is reached and passed through on our Earth; it is what we call the clear day-consciousness or objective-consciousness.

During the Jupiter period man will rise to a still higher degree of consciousness of which most people to-day have no inkling, when all that we have described has taken place and all that is yet to be added from the Apocalypse of John which is still to be described. Then, when man is saved, so to speak, when he has risen from the abyss or escaped from decadence, when he has risen into the astralized and spiritual earth, this will be the foundation for his attainment upon Jupiter of the consciousness which we may call the “conscious picture-consciousness.” If this is to be described it can only be done from the experiences of the Initiates. For initiation is indeed nothing but the acquisition of the capacity to attain at an earlier stage of evolution what normal humanity will gain at a later stage. In the conscious picture-consciousness man is just as self-conscious as he is to-day from morning to evening, but he perceives not only the external objects, but in his soul's field of vision he has pictures; indeed, they are pictures which are by no means dim, but rather are incorporated in the clear consciousness of day. Thus the clear day-consciousness plus the Moon-consciousness gives the Jupiter-consciousness. Man keeps what he now has and in addition gains the capacity of perceiving the element of soul and spirit. To-day the Initiate not only sees man as he is physically, but shining around him he perceives all kinds of spiritual forms which are the expression of his desires, instincts and thoughts; in a word, his aura. It glows and sparkles around the human form like delicate flames, partly like a cloud of light. All this can be seen in the human astral body by the Initiate, just as the outline of the physical body is seen by the ordinary physical eyes; all this is a picture of what takes place in the soul. The Initiate experiences a consciousness which may be described as Moon-consciousness plus Earth-consciousness.

Then upon Venus comes a sixth state of consciousness which may be described as the inspired-consciousness, the consciousness of inspiration. It is called the consciousness of inspiration because at this stage of consciousness the Initiate perceives not only the feelings, desires, impulses, etc., of the soul, but also its whole inner character as a uniform sound. He begins to perceive that which pervades the world of—shall we say—colour and form-structures as the music of the spheres, so that each single being stems like a musical form within that which had previously been perceived as an astral picture.

The seventh stage of consciousness which will exist on Vulcan we may call the Intuitive-consciousness. Intuition is not the triviality ordinarily understood by the word to-day when one imagines one is able to divine something through a vague feeling—that is a misuse of the word. In the schools of the Initiates, Intuition is applied to the highest stage of consciousness we can imagine, when the soul identifies itself with the spiritual beings and lives within them. Although the soul remains quite individual, it rests within all the objects and beings of its field of vision.

The seven stages of the earth's whole evolution thus present to its seven consecutive states of consciousness. Now each of these must in its turn also be attained in seven stages, and we call these seven stages, which must be passed through every time, Stages of Life. So that we distinguish seven stages of consciousness, and in each of these, seven stages of life. It is difficult in our language to find words to express these seven stages of life. If we merely take our earth into account, we may describe the stages of life by speaking of the seven kingdoms, for the stages of life on earth coincide with the kingdoms. Here we may describe the first stage of life as the first elementary kingdom, the second as the second, the third as the third elementary kingdom, the fourth as the mineral kingdom, the fifth as the vegetable kingdom, the sixth as the animal kingdom and the seventh as the human kingdom. Now we might say that at each of these stages of consciousness seven such stages of life, or kingdoms, are passed through. But if we were similarly to describe the seven stages of life on Saturn as the first, second and third elementary kingdoms, as mineral, vegetable, animal and human kingdoms, this would only give rise to false conceptions, for the expressions for these kingdoms are coined in accordance with our earthly experiences. And in those primeval times the kingdoms were formed quite differently from what they now are on the earth. We can only say that analogous to these kingdoms there were seven kingdoms on Saturn and seven on the Sun. The seven kingdoms of the Moon were more like the present kingdoms; and as far as the seven stages of life on the earth are concerned, these have become the seven kingdoms of the earth. And on the earth we can, indeed, describe these more easily, although it is extremely difficult to give an idea of the three elementary kingdoms. People think they have a true conception of the mineral, vegetable, animal and human kingdoms, though this is not really the case. Perhaps you will succeed in forming some kind of idea of the three elementary kingdoms if you consider the following. Imagine parts of the mineral kingdom, stones, metals, etc., becoming finer and finer, so that you see less and less of them; they dissolve, so to speak, into finer and finer substance. Suppose it all volatilizes into an extremely delicate, transparent, invisible substance. If you continually refined these substances you would at length produce something which is no longer mineral kingdom but the third elementary kingdom. Then we should rise to a second and a first elementary kingdom. It is difficult for our present qualities of perception to form ideas about these kingdoms which are secreted in and condensed into our world. It is as if these elementary kingdoms had condensed and disappeared, so to speak, into our world. They precede our mineral kingdom. We have seen when this mineral kingdom itself was formed. In earlier periods of the earth's evolution the mineral kingdom existed in the condition of the elementary kingdoms.

Now the other four kingdoms. We see the mineral kingdom around us, also the vegetable, animal and human kingdoms. But we must clearly understand that these designations are really not quite correct in the spiritual scientific sense. The layman describes the present minerals as belonging to the mineral kingdom, the plants as belonging to the vegetable kingdom, the animals as belonging to the animal kingdom and man to the human kingdom. From the lay point of view this is correct, and for all the trivial things of life it suffices, but in the occult sense it is incorrect. For at the present time man is perfected alone in the mineral kingdom. Only in future periods of evolution will he rise to the plant, animal and. human kingdoms. As man has an “I”-consciousness at the present time we may certainly call him man, but we must not yet say that he is incarnated in the human kingdom in the sense of Spiritual Science. To this end something else is necessary of which we must now speak.

What can man comprehend to-day? That is the point. He can to-day understand only the mineral kingdom. As soon as the comes to the vegetable kingdom he no longer understands it, the mineral kingdom he can understand. From the forces of the mineral kingdom he can construct houses, machines, etc. When he comes to learn in the same way to observe what the forces are in a plant which makes it grow tall, only this will lift him with his consciousness into the vegetable kingdom. And by learning to comprehend how an animal can feel—at the present time he has only an external view of it—he becomes a member of the animal kingdom. And when he understands not only his own “I” but that of another, when he fully understands a man inwardly, then only does he belong to the human kingdom.

You will best understand that man can now comprehend only the mineral kingdom if you make the following observation. Imagine that a great number of learned men say that plants and animals are nothing more than complicated minerals. And these learned men are expecting a time when they will so combine material substances that these will become plants and animals. They are under the illusion that one can understand the plants as mineral beings, because they have no idea that there is any-thing else besides the mineral kingdom. Indeed, many say, “You Anthroposophists dream that there is an etheric body, something which extends beyond the merely mineral; but you will dream no more when we succeed in making a living being in our laboratory just as we now produce sulphuric acid from the separate substances, from carbon, nitrogen, oxygen, hydrogen, etc.” It is believed that a living being can be constructed in the same way in which sulphuric acid can be produced; it is believed that purely materialistic science will one day be able to do this. It is believed that Anthroposophists are foolish enough to doubt that the time will come when plants will actually be produced in the retort. This time will come. But students of Spiritual Science have always known that this time will come; they know that the time will come when man will take the plant nature into his own being, just as he now has the mineral nature within him. And just as he builds houses of minerals, just as he now uses the forces of the mineral kingdom, so will he in the future, out of the familiar forces of the plant kingdom, produce plant forms and still higher things in the laboratory, without resorting to seeds, without having to call to his aid forces of nature unfamiliar to him. But if this possibility of producing a living organism in the laboratory were to come prematurely, from the point of view of true Spiritual Science this is what would be called black magic. Man must first become ripe for each succeeding step of evolution. There is a saying well known in Spiritual Science, which runs: Man will only produce living organisms in the experimental laboratory, as he now produces mineral products, when the laboratory-table has become the altar and the mixing of the chemical substances a sacramental act. This is a saying which has always been found in occult circles. Truly, as long as a person enters the laboratory in the belief that he can work with unholy feelings the same as with holy ones, so long will he never be able, with the will of those who guide evolution in the right way, to produce anything living in the laboratory. This will only be possible when it is realized that a mineral product may indeed be produced, even if a scoundrel is standing at the laboratory table, but that a living thing can never be produced under these circumstances. For into the living being flows—when it is put together—something which is M. the man himself. If the man were a villain, what was villainous would flow over, and the being produced would be an expression of villainy. Only when it is realized that man as a whole being works with his whole inner being in what he produces, will the world be ready to produce something that is alive, plants, animals and human beings, in free activity. Man will then have risen into the plant kingdom when he understands the plant nature as he now understands the mineral. He will have risen to the animal kingdom when he understands feelings in such a way that he can make a sensitive being through his own spirit-power, just as he now makes as external object. And he will have ascended to the human kingdom when he can form man anew in free activity.

Thus man is now living in the mineral kingdom; and he is fundamentally the only being which has developed fully in the mineral kingdom, whilst the beings in the other kingdoms stand in many respects at much lower stages than the one designated in Spiritual Science as the mineral kingdom. Thus the plants show as a kind of preparatory stage what man will experience when he himself shall one day be in the plant kingdom. But the plants arc not really in the plant kingdom; they are, at the most prototypes; not archetypes, but pointers to a future kingdom in which man will be, when he inwardly passes through the plant nature, just as he is now passing through the mineral nature. This plant kingdom in which man will be, will be distinguished by other things, its nature may be characterized by a moral statement which is, indeed, often repeated intellectually but by no means comprehended. To-day man lives in such a way that the individual, even if he does not acknowledge it, is convinced that it is possible for a person to be happy although his neighbour may be unhappy. It is certainly quite possible for one person to feel happy in spite of others being unhappy. Even if it be acknowledged, speaking intellectually, that the highest moral principle is that which makes all men happy, in practice, people are convinced that the happiness of one is quite possible without others being just as happy as he. When man is in the plant kingdom he will have reached a stage of evolution morally, at which it will be impossible to feel happy as an individual if others of his kind are unhappy. “The happiness of the individual is inseparably connected with the happiness of all.” This statement will rule when man is taken up into the plant kingdom. No man could then feel happy in any way if his happiness were obtained at the expense of others.

Thus you see that there are very few who are capable of perceiving such subtle ideas as we must have in Spiritual Science if we wish to understand everything. But you also see that man still has long vistas of evolution in front of him. All this he must attain, and very little of it exists as yet.

Thus we speak of seven kingdoms through which man himself passes. Upon Jupiter there will be again seven kingdoms which will still be somewhat similar to the seven earth kingdoms, but they will nevertheless be quite different from these. Upon Venus there will again be seven, and again upon Vulcan. Here we can by no means call them kingdoms any longer, the idea “kingdom” is no longer suitable. If we bear all this in mind we must say that we have (primarily) seven stages of development of consciousness, the Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan stages, and at each stage of consciousness seven stages of life, through which every single being which gods through the degree of consciousness must pass. Each stage of life must again pass through seven stages of form, and, indeed, in such a way that you have to consider your present physical stage of farm to be in the very middle. Before anything becomes physical it is astral; before it is astral, it is at a certain spiritual stage which is called lower devachan; and before anything descends to this stage it is in a higher stage of devachan. Here we have three stages of form. The first may be designated as formless. The next stage of form we designate as the stage of lower devachan. Then we come to the astral stage. When the astral condenses it becomes physical. Then the physical dissolves again and returns to a more perfect astral; this passes to a more perfect lower devachanic, and this to a higher devachanic. The physical condition of form is in the middle.

Each kingdom (each stage of life) passes through seven conditions of form. You must distinguish between physical and mineral, for they are not the same. As to-day the physical coincides with the mineral in appearance, the two may easily be confused. The mineral kingdom or stage of life passes through all the stages of form; it can be laid down as mineral kingdom above in the higher region of devachan. It then descends into the lower spiritual region (lower devachan) and is still the mineral kingdom, then into the astral—here it is astrally prepared—and then it condenses to the physical. Thus in each kingdom we have seven conditions of form.

Each condition of consciousness can only run its course in seven conditions of life; each condition of life in seven conditions of form. That is 7 x 7 x 7 conditions. In fact, an entire evolution such as that of the earth passes through 7 x 7 x 7 conditions of form. Our earth was once Saturn; this went through seven conditions of life and each condition of life through seven conditions of form, Therefore you have forty-nine conditions of form upon Saturn, forty-nine upon the Sun, forty-nine upon the Moon, etc.; 7 x 49 == 343 conditions of form. Man passes through 343 conditions of form in the course of his evolution. When Saturn was at the very outset of its evolution it began in the highest spiritual to which we can attain, as a structure in the highest part of devachan. That was the first condition of form, and it was entirely mineral. As such it descended to the physical kingdom, and reascended to higher devachan. And here begins the great difficulty, for you must now say, if you wish to use the expressions named: Man passes into the next kingdom. But these expressions do not apply to Saturn. Upon Saturn man passes in this way through forty-nine conditions. The curious thing is that you may now ask: “Man had to pass through conditions of life on Saturn, but he only acquired an etheric body on the Sun. How, then, can one say that he goes through conditions of life?” They were not yet as they were later when he had a life body, they were vicarious. This is brought about through the activity of higher beings. Man has no independent life upon Saturn, but higher beings permeate him with their etheric body, with their astral body, “I,” etc. In any case you must understand that upon Saturn man has passed through forty-nine conditions, upon the Sun forty-nine, and forty-nine upon the Moon. Upon the earth of these forty-nine conditions he has only passed through the first three conditions of life and is now in the fourth—in the mineral kingdom. In the first condition of life he was in the first elementary kingdom and there passed through seven conditions of form; in the second condition of life he was

in the second elementary kingdom and passed through seven conditions of form; he was in the third elementary kingdom and passed through the seven conditions of form. He is now in the fourth elementary kingdom, which is the same as the mineral kingdom, and he is approximately in the middle of this, somewhat beyond the middle.

From all that we have outlined you will have seen that the whole earth passes through 343 conditions. I beg you to picture it in this way: Saturn originates and passes through forty-nine conditions; it is primarily a fiery mass, a body of heat, and goes through various conditions, but it is always the same globe that passes through these forty-nine conditions. In the same way, the Sun is always one and the same globe which passes through the forty-nine conditions. But there are intermediate conditions. It is as if between the several embodiments of the earth there were a kind of spiritual interval. It is the same with the planets as with man, the planets also pass through spiritual intervals, which lie between the periods of manifestation.

If you clearly understand that in the course of our evolution we have seven conditions of consciousness, you will also perceive how this is connected with what is described in our various books. They are cosmic systems. You will there read that our Earth developed out of an ancient planetary system which is described as Moon. We then went further back from the Moon to the Sun, and from the Sun to Saturn. Each of these conditions is divided into the seven conditions of life—formerly called Rounds; Rounds are the same as conditions of life. And those now called conditions of form were formerly called globes. The latter expression was extremely misleading, for it led to the idea that these seven globes were side by side.

These conditions, from the most remote form, which was almost formless, down through the physical and up again to the formless, are not seven globes existing side by side, but seven successive conditions. The same globe that is now physical was first of all spiritual, then it became denser and denser. It is the same globe simply condensed. Then a portion of it became astral, then a portion physical; it is always the same globe. It dissolves again like salt in warm water, it again becomes astral. We have ascended to this astral where, in the Apocalypse, the vials of wrath are described; there the earth becomes astral again.

Thus you see how the number seven governs the whole of evolution. In the last few days we have given a skeleton outline of this, as it were, in the form of pictures, sometimes truly grotesque pictures, and in any case, such as deviate very much from what can be seen to-day in the physical world. If you conceive of it in this way it is approximately as if you were to erect the scaffolding for a house, the most external part that is intended to be used by the masons. That has, however, nothing to do with the subject; these are only thoughts about the subject, so to speak. We must rise from this purely intellectual scheme, which assists us indeed to understand, to the living structure, by using the pictures which are to be seen in the astral for the various conditions; then only have we what is called occult wisdom. As long as you build up a scaffolding you remain in the thought customary to you in the physical world. The whole scheme we have sketched is only physical thought. This is related to the full reality not at all like the inner framework of a house to the complete building, but only like the outer scaffolding upon which the builders stand. This has to be taken down again when the building is completed. In the same way the scaffolding of thought has to be taken down again if one wishes to have the truth before one as it really is. If one considers this abstraction as the reality, then one is not by any means speaking of true Spiritual Science but only of the concept which the man of the present day can form regarding the spiritual facts. The way in which spiritual facts are presented abstractly at the present time may be seen in such a diagram as I have made, but this in itself is unfruitful. I had to put it before you because we also need such a diagram, but fundamentally it is of no use to one who wishes to progress upon the truly spiritual path. If you describe the whole world, up to the highest spiritual facts, by means of such diagrams, this only has meaning for your present incarnation. In the next you must learn another diagram. This can only be thought by using the brain; it is only adapted for the brain. But as the brain disintegrates at death, the whole schematic presentation then falls to pieces. On the other hand, if you comprehend—at first in pictures of fantasy—that which really happens, what we have described as the consecutive pictures of the seals seen by spiritual vision, that is something which is not bound up with your physical brain, and which you retain because it does not originate from physical thinking, but from facts seen clairvoyantly. Therefore one must take care not to mistake for spiritual wisdom that which is striven for after the pattern of physical comprehension, which would also schematize the higher worlds. This is a description by means of the ordinary physical intellect. Of course, the physical intellect must play a part; on this account it is even useful to present such a diagram, and we may now carry it a step further.

We have seen that we pass through 343 conditions of form. Now, the subject grows more complicated when we learn that the matter does not end here, but that man must also pass through various conditions with each condition of form. In our mineral condition of life during the Earth period three conditions of form have preceded the present physical condition of form and three others will follow it. But now the physical again passes through seven conditions, and these are the seven of which we have spoken in previous lectures; the first when the sun is still united with the earth, the second when it separates, the third when the moon withdraws, the fourth that of the Atlantean humanity. The Atlantean humanity lives in the fourth epoch of the development of the physical condition of form. Thus within each condition of form you have again seven epochs or so-called root-races, although the expression “race” applies only to the middle condition. We are now living in the fifth epoch, the post-Atlantean epoch, between the great Atlantean flood and the great War of All against All. The sixth will follow this and then the seventh. The sixth epoch is indicated in the Apocalypse of John by the seven seals, and the seventh by the seven trumpets. Then the earth passes over into the astral. That is a new condition of form which again will have its seven epochs.

And still our diagram is not at an end. Each epoch as it runs its course between such events as the great Atlantean flood and the great War of All against All must again be divided into seven ages. As regards the fifth epoch there are the Indian age of civilization, the Persian age of civilization, the Assyrian-Babylonian-Chaldean-Egyptian-Jewish age, the Graeco-Latin age, our own age, then the sixth, which is indicated in the Apocalypse by the community of Philadelphia, and the seventh age of civilization which will follow that.

Thus if we imagine the whole of evolution consisting of nothing but short ages such as these—which, however, are long enough—we have 7 x 7 x 7 x 7 x 7 stages of development such as the ancient Indian or the ancient Persian. The number of different conditions of this nature which man passes through between Saturn and Vulcan is 16807:

7 x 7 x 7 == 343.
7 x 343 == 2401.
7 x 2401 == 16807.

Thus you see how the number 7 governs development in the successive periods throughout the whole of evolution. Just as the tones in music progress from octave to octave, so does the whole of evolution take place in octaves of development.

Let us now recall that we have seven of these conditions out of the 16807 in our epoch between the great Atlantean flood and the great War of All against All, and that previously we had seven more in the Atlantean epoch. But we also remember that man went through four of these seven ages of the Atlanteans epoch under quite different conditions from the last three. You know the kind of conditions we have to enumerate. Four of the conditions out of the total number, man went through during the Atlantean epoch in such a way that he felt himself as a group-soul, as we have described, as eagle, lion, bull and man. He gradually developed these four group-souls during these four root-races of the Atlantean epoch. Now because races always continue, just as, for instance, the Indian has continued, although later ones have developed (they pass into one another), for this reason the four heads indicating the group-souls also remained at the beginning of the fifth age of Atlantean civilization and we have this four-headed beast. Now when man began to harden himself from the etheric into the physical, he developed four different parts of the body in accordance with his fourfold group-soul. And through the former group-soul consciousness changing into the individual-consciousness, man had within him a con-junction of the earlier four-foldness at the beginning of the fifth age of Atlantis. He bears within him the four heads which are summed up in his head which gradually arises. It is composed of the four group-heads as it developed in the course of the fifth period. Man has four parts of the physical body corresponding to the four heads. These are the four horns. So that you may imagine that because man was etheric, he had four heads, four animal heads, only the last is already human-animal, for that is what is meant. He was four-headed, and each force-system corresponding to one of these heads formed physical organs. We saw in our last lecture that there was a force-system which formed the heart, namely, that which is connected with the lion head. The various organs of man are like condensations of the corresponding parts of the etheric body. This is the view of the writer of the Apocalypse. He says: That which is physical is a densification of the etheric. Just as you would think: “This skin thickens and forms a callosity,” so the Apocalyptist thinks: “man exists etherically and this condenses and becomes physical.” And because man is fourfold, consisting of four group-souls, four condensations are formed. These constitute his physical body. This is the reason why one described as “horn” that which in the physical body corresponds to the etheric body. Horn is a callous thickening. Man is described, as far as he had developed in the fourth age of the Atlantean epoch, as an animal with four heads and four horns. He then evolves further towards an individual human being. This begins in the neighbourhood of the present Ireland. Man passes through the last three ages in such a way that he possesses the germ of the ego-being. He no longer develops an animal body outwardly, but has risen to the human stage. He matures his human nature more and more until he absorbs the Christ-principle. If we regard present-day man, we see that he was not always as he appears to-day. In order for him to become what he now is, he had to pass through four animal group-souls, he had to be incarnated in bodies corresponding to the present lion form, the bull form, the eagle form and the human form. He then pressed forward and became more and more human, and the form of the earlier group-soul disappeared. It is no longer there, man has assumed human shape.

We must now understand an important event which then took place when man assumed human form, for without this under-standing one cannot comprehend the Apocalypse of John; it was an event of the greatest importance. Up to this event when man passed into the human soul-nature, something was totally hidden from his vision which later was revealed. Man had a kind of dim, hazy consciousness. When he wakened in the morning he saw everything surrounded by misty formations, so to speak; and when he went to sleep he was in the spiritual world. This appeared to him in pictures; for such is the nature of the spiritual world. I shall now describe something which took place before man passed over physically into the human condition, before he passed from the group-soul nature to full “I”-consciousness.

That which he lived through here upon the earth consisted only of a number of experiences. He then went to sleep and during his sleep was in a dim consciousness in a spiritual world where he lived among gods and spirits, of which an echo remains in the myths and legends. He then experienced mighty pictures; for example, the picture in which he encountered two other beings who threw stones behind them, and out of these stones other beings like themselves grew out of the earth. These were experiences which man had throughout the fourth age of the Atlantean epoch. To express it plainly, we must say that reproduction took place in sleeping-consciousness, not in the waking-consciousness. When man was outside his physical body and in the spiritual world, he accomplished in this condition of picture-consciousness deeds which had to be brought about. The whole act of reproduction was veiled in a spiritual element and appeared to him in the picture of throwing stones behind him. The act of reproduction was enveloped in spiritual consciousness; it lay behind the day-consciousness. Man had no knowledge of sex. In the day-consciousness he did not see himself as existing in two sexes, his soul was untouched by any thought of sex. Not that it did not exist; it did exist, but it rested in the obscurity of a spiritual consciousness; during the day-consciousness he knew nothing of it. With the acquisition of the first germ of the “I”-consciousness man first became aware of sex. That is the moment presented to us in the Bible when Adam and Eve become aware that there is such a thing as sex. This important event took place at this stage in the earth's evolution.

If with spiritual vision you look back to the time which preceded that time, you see only that part of man which is the instrument of the spirit. The other part was invisible, Only the upper part of man could be seen. From the point of time we have mentioned the whole man began to be seen. It is now comprehensible why men began to cover themselves up. Previously they saw nothing which required covering. In this way man gradually emerged into the external world.

If we consider the outer human form as the condensed part of the etheric, we have in the fourth Atlantean age the four horns in addition to the four group-soul heads. Now, however, in the last three ages of Atlantis something twofold begins to develop physically. At each stage where a group-soul head was to develop, a double physical, male and female, was formed. In the first four stages you find man formed with four heads, the condensed etheric with four horns. We now have three more heads which are invisible because the external human form absorbs then. These three are only perceptible to spiritual vision, three etheric heads, a principal human head between two others which are like shadows beside it, like a double shadow. Thus when the Atlantean flood burst, we have seven group-soul heads, of which the last three always appear in such a way that they have their physical part in a double form, as male and female. From this you see that at the end of the Atlantean epoch the entire group-soul nature of man—although the later portion remains invisible—has seven heads and ten horns. The horns of the first four heads are not separated into male and female, but only the last three. Man has the seven heads and ten horns within him. He must now work upon these through the reception of the Christ-principle so that they shall be destroyed, so to speak. For each time a man dies the sevens-headed and ten-horned nature can clearly be seen in his astral body. This is merely held together like a piece of india-rubber which has been correspondingly formed. Now suppose a person hardened himself during our epoch against the Christ-principle and were to come to the time of the great War of All against All without having had the Christ-experience, suppose he were to come to this time and had thrust the Christ away from him, then when the earth passes over into the astral, that which was there and which he ought to have changed, would spring forth, it would spring forth in its old form. The beast with the seven heads and ten horns would appear, whereas in those who have received the Christ-principle, sex will again be overcome. The hardened ones will keep the six-horned sexuality and will appear in their totality as the beast with the seven heads and ten horns of which the rudiments were laid down in the Atlantean epoch. They will be transformed through the reception of the Christ-impulse, but if Christ is rejected they will remain and will reappear in the epoch indicated by the falling of the vials of wrath and the earth splitting, as it were, into two parts, one in which the Christ-men appear with white garments as the elect, even in the epoch of the seals; and the other part in which men appear in the form of the beast with seven heads and ten horns. Then appears another beast with two horns, symbolized by the number 666.

Some poetry will be recited now and a corresponding mood in profound sense can only be created because the largest part of the friends present here have lately been deeply concerned with material concerning the spiritual world in relation to the entire historical development of humankind. What will be presented here in this lecture will bring to our awareness how spiritual science or Theosophy is not only something merely announced to the world through the Theosophical Society but that Theosophy as a teaching is based on the greater occult truth and wisdom which has already flowed through ancient times through the best minds searching for the Higher Worlds. We can find personalities in olden and recent times who can in actual fact show that in their imagination, ideas, feelings and experience, in their life mood they were totally permeated with a world view we could call theosophical and from which they worked, and that their entire life's activity unfolded in harmony with this. One such extraordinary personality lived in Novalis during the last three decades of the eighteenth century.

Not even reaching thirty years of age was Novalis, and we hope that through the lecture of his “Hymns to the Night” an awareness will be able to develop, which speaks out of these Hymns—so complete, as it was only possible in the last three decades of the eighteenth century—in an all encompassing manner, the precise knowledge of these spiritual scientific truths.

Out of a highly respected aristocratic family, Friedrich von Hardenberg, called Novalis, was born on 2 May 1772. Whoever has the opportunity to visit Weimar must not hesitate to view the impressive Novalis bust. It belongs to the classic records of Weimar, and clearly expresses how closely the spiritual high culture was connected to this time, the end of the eighteenth century. Whoever views this extraordinary bust will, if he or she has any sensitivity for it, get the impression that, one could say, out of this sphere of humble humanity the physiognomy of his soul expresses that he was totally established in the occult, in the spiritual worlds. To add to this, Novalis is one of those personalities who is a living proof of the possibility to connect this spirituality, this self-elevation in the highest sense of human beings reaching the spiritual worlds, to connect this to a solid practical `standing on the ground' physical reality. Basically Novalis never entered an angry conflict with the still conservative traditions in which his family circle lived, but we can take into consideration, that this family always had an open receptivity for everything noble and good, also when coming into contact with unknown people.

When we study Novalis' biography—it is in itself a work of art—and we allow it to work on us, his father is shown as having a practical, applied nature. Novalis was actually in his civil life educated for a totally practical career, for which knowledge of law and mathematics was necessary. He became a mountain engineer. Here is not the place to explore how he actually became a delight in this career for those whom he worked. It is also not the moment now to show how the mathematical-materialistic sciences, which lay at the foundation of this career, not only in full theory and practice came to be controlled by him completely, but that he was a diligent mathematician. What is most important is that Novalis as a spiritual being allowed mathematics to penetrate into his inner development.

When mathematics showed him how it is suitable for the elevation of pure sense-free thought, then we have where relevant, to refer to a classic example as here with Novalis, where outer observation doesn't have a say. For him life in the mathematical imagination became a great poem which filled him with delights, allowing his soul to experience an elevation when he dived into numbers and sizes. For him mathematics became the expression of divine creation, divine thought as it flashes through space in powerful directions and in measures of power and crystallize out there. Mathematics became for his mindset the warmest way to the spiritual life, while for many people, who only know mathematics from outside, it remains cold. It is so much more meaningful that we meet this spirituality in Novalis in a gentleness and refinement, as we would not meet in one or other of the most important intellects.

Novalis was a contemporary of Goethe. One should not place the kind of spirituality within Novalis, on the same level as what Goethe had. Goethe came to it through a regulated, out of a Higher World directed course towards an initiation, up to a particular stage. Novalis, by contrast, lived a life which one can best describe by saying: This young man, who left the physical plane at the age of twenty nine and who gave the German intellectuals more than a hundred thousand others could give, he lived a life which was actually a memory of a previous one. Through a quite specific event the spiritual experiences of earlier incarnations appeared, presented themselves to his soul and flowed in gentle, rhythmically woven poems from his soul.

Thus we can see that Novalis understood how the human being's soul can be lifted up into a higher world. For Novalis it gave the possibility to see that waking everyday awareness is only a fragment in a current human life, and how the soul who in the evening leaves the daily awareness and sinks into unconsciousness, in actual fact sinks into the spiritual world. He was able to experience deeply and to know, that in these spiritual worlds which are entered by the soul at night, lived a higher spiritual reality, that the day with all its impressions, even the impression of sun and light, only formed a fragment of the entire spiritual worlds. The stars, surreptitiously sending away the light of day during the night, appeared to him only in a weak glow, while in him spiritual truths rose up in his consciousness, which for the clairvoyant appears illuminated in a dazzling bright astral light when during the night he shifts himself spiritually into this state. During the night the actual spiritual worlds appeared to Novalis and thus the night from this perspective became valuable.

What enabled his memories of an earlier incarnation to appear? How did it happen that the experiences of the occult world, which we can reveal today in occult knowledge, rose so uniquely in him? His life unloosened him from the soul in whose knowledge slumbered earlier incarnations. One must take the result, which these spiritual experiences lifted out of this soul, back into the light of a spiritual observation, if one wants to understand it. Only childlike folly could place these experiences on the same footing as Goethe's meeting and Friederikes zu Sesenheim. This would be a coarsely unrefined comparison.

During his stay in Grüningen he became acquainted with a thirteen year old girl. Soul secrets played here which one could never, without abandoning the gentleness of a soul, call this a love relationship. Basically there was in Sophie von Kühn—that was her name—something like the lives of various beings. She became ill and soon died. The moment her spirit loosened from Sophie von Kühn, it wrestled with Novalis' inner life, awakening inner spiritual abilities.

Perhaps you could, when you allow yourself to admit it, obviously see the inability of a way of thought bound by outer experience coming to the fore here in what we must experience in judging these relationships, which can only be understood if we want to understand it in its spirituality, in our present materialistic time. People say science must be based on documentation; it must absolutely lead from everything concrete on the physical plane. Such natural scientists, who surely present a distorted side, the farcical side of natural science, have allowed us to experience what they believe in, that by presenting documents, Novalis basically had fallen prey to an illusion. The poetry is nice—they say—but show us the documents, let us look at who Herr von Rockenthien was where Sophie von Kühn lived. Look at—so the “Novalis adherents” said—various letters Sophie von Kühn wrote to Novalis. Sopie von Kühn made not only in every line but nearly in every word, a writing or spelling error! - concluding Novalis had fallen victim to a big deception.

In Jena, where she spent the last years, she also encountered Goethe—and made a deep impression on Goethe! Whoever can't comprehend that these unique words of Goethe are more valuable than documents which can be dug up—because all documents can lie—whoever wants to come with proof to show something, will not consider producing counter evidence, it will not help him, despite all his science.

What was the result for Novalis? Sophie von Kühn passed away and Novalis lived within a mood of: “I will emulate her in death” (Ich sterbe ihr nach!). Nevermore was he separated from her soul. Pouring out of the deceased soul of Sophie von Kühn came a force which he had in his own soul experienced as a mediator in the night, and within him rose enormous experiences which he depicted in his poetry.

Once again another feminine individual crossed his path: Julie von Charpentier. To him however, she was only the earthly symbol of Sophie von Kühn's deceased soul. Dissolved out of his soul were the elements of wisdom which he poured into the “Hymns to the Night”, through this first soul bond.

(Marie von Sivers (Marie Steiner) read the first two Hymns at this point.)

So far does this poem transport us into the worlds in which Novalis lived as a spirit, when he experienced from within the everlasting elements of wisdom.

You might often have heard that such reaching into the higher worlds is linked to a penetration of other secrets of existence. Out of this, a backward glance into the prehistoric times is necessary, where that, which now lives in the world, only existed as a sprig in the Divine and had not yet come down into an earthly form. When the soul of the natural kingdoms still existed in pure spirit, only perceptible in the astral world, all this contributed to the impressive images unfolding to Novalis the seer, when he glanced back. He saw the time when the souls of plants, animals and people were still companions of divine beings, when an interruption in awareness had not yet happened as it did later to human beings in the exchange between night and day—while nothing was influenced by any interruption, as is expressed in the words: birth and death. Everything living flowed in the spiritual-soul where there was no sense of death in this prehistoric past.

Then the thought of death struck into the life of these gods and divine earthly beings, and down into the earthly world the spirits moved. The godly beings were concealed in earthly bodies, the godly beings were enchanted into the mineral, plant and animal realms. Those who were able to return to the spiritual worlds found the gods within all phenomena, they recognised the earlier gods as linked to the human beings before an earthly existence began. They learnt what the life of a soul was, learnt to recognise that the day with its impressions creates a weaker fragment out of the great world of the beings whose existence was endurance, eternity. They learnt to become disenchanted by the world of nature.

This happened to Novalis' soul when he united his eternity to Sophie's soul by emulating her in death. In this emulation his spirit flourished. He experienced “die to live” and in him rose what he called his “magical idealism”.

(Now followed the recitation of the fourth hymn, from part 20, and the start of Hymn 5.)

In this way Novalis could glance back to a time in which gods moved among men, when everything took place spiritually because spirits and souls had not yet descended into earthly bodies. He perceived a point of transition: how death hit the world and how the human beings during this time placed death as their earthly shadowing and how he tried to brighten it up through fantasy and art. But death remained a riddle.

Then something of universal significance happened. Novalis could perceive the universal meaning of what had happened at that time on earth. Souls from the kingdoms of nature descended to the earth. Forgotten were the memories of their spiritual original existence, yet a unique spiritual Being remained in this universal womb of creation from which everything descended. One Being provisionally held back; it had held itself above and only provisionally sent its gift of grace downward, and then, when human beings needed it the most, it also descend into the earthly sphere. It remained in the spiritual spheres above the being of the spiritual light, this Being was hidden behind the physical sun. It held itself in heavenly spheres and descended when human beings needed to once again be able to rise up to spiritual worlds. It descended with the Mystery of Golgotha when Christ appeared in a physical body.

Humanity understands Christ in His universal unfolding when the life of Jesus of Nazareth is followed back to His spiritual origins, to the unsolvable riddle of death. The Greek spirit of death appears as a pondering muse, as an enigma which cannot be solved. Even the Greeks sensed that the riddle which is hidden in the youth's soul, found its solution with the Event of Golgotha, that here victory overcomes death and as a result a new impulse is given to humanity.

This Novalis could see and as a result there appeared to him, from the mystery of faith and the mystery wisdom, the Star which the old Magi had followed. As a result he understood the actual essence of what the Christ death implied. In the night of the soul the riddle of death revealed itself to him, the riddle of the Christ. This was it, which this extraordinary individual wanted to learn—through the memory of earlier lives—what the Christ, what the event of Golgotha signified for the world.

Hymns to the Night
I

Before all the wondrous shows of the widespread space around him, what living, sentient thing loves not the all-joyous light—with its colors, its rays and undulations, its gentle omnipresence in the form of the wakening Day? The giant-world of the unresting constellations inhales it as the innermost soul of life, and floats dancing in its blue flood—the sparkling, ever-tranquil stone, the thoughtful, imbibing plant, and the wild, burning multiform beast inhales it—but more than all, the lordly stranger with the sense-filled eyes, the swaying walk, and the sweetly closed, melodious lips. Like a king over earthly nature, it rouses every force to countless transformations, binds and unbinds innumerable alliances, hangs its heavenly form around every earthly substance.—Its presence alone reveals the marvelous splendor of the kingdoms of the world.

Aside I turn to the holy, unspeakable, mysterious Night. Afar lies the world—sunk in a deep grave—waste and lonely is its place. In the chords of the bosom blows a deep sadness. I am ready to sink away in drops of dew, and mingle with the ashes.—The distances of memory, the wishes of youth, the dreams of childhood, the brief joys and vain hopes of a whole long life, arise in gray garments, like an evening vapor after the sunset. In other regions the light has pitched its joyous tents. What if it should never return to its children, who wait for it with the faith of innocence?

What springs up all at once so sweetly boding in my heart, and stills the soft air of sadness? Dost thou also take a pleasure in us, dark Night? What holdest thou under thy mantle, that with hidden power affects my soul? Precious balm drips from thy hand out of its bundle of poppies. Thou upliftest the heavy-laden wings of the soul. Darkly and inexpressibly are we moved—joy-startled, I see a grave face that, tender and worshipful, inclines toward me, and, amid manifold entangled locks, reveals the youthful loveliness of the Mother. How poor and childish a thing seems to me now the Light—how joyous and welcome the departure of the day—because the Night turns away from thee thy servants, you now strew in the gulfs of space those flashing globes, to proclaim thy omnipotence—thy return—in seasons of thy absence. More heavenly than those glittering stars we hold the eternal eyes which the Night hath opened within us. Farther they see than the palest of those countless hosts—needing no aid from the light, they penetrate the depths of a loving soul—that fills a loftier region with bliss ineffable. Glory to the queen of the world, to the great prophet of the holier worlds, to the guardian of blissful love—she sends thee to me—thou tenderly beloved—the gracious sun of the Night,—now am I awake—for now am I thine and mine—thou hast made me know the Night—made of me a man—consume with spirit-fire my body, that I, turned to finer air, may mingle more closely with thee, and then our bridal night endure forever.

II

Must the morning always return? Will the despotism of the earthly never cease? Unholy activity consumes the angel-visit of the Night. Will the time never come when Love's hidden sacrifice shall burn eternally? To the Light a season was set; but everlasting and boundless is the dominion of the Night.—Endless is the duration of sleep. Holy Sleep—gladden not too seldom in this earthly day-labor, the devoted servant of the Night. Fools alone mistake thee, knowing nought of sleep but the shadow which, in the twilight of the real Night, thou pitifully castest over us. They feel thee not in the golden flood of the grapes—in the magic oil of the almond tree—and the brown juice of the poppy. They know not that it is thou who hauntest the bosom of the tender maiden, and makest a heaven of her lap—never suspect it is thou, opening the doors to Heaven, that steppest to meet them out of ancient stories, bearing the key to the dwellings of the blessed, silent messenger of secrets infinite.

III

Once when I was shedding bitter tears, when, dissolved in pain, my hope was melting away, and I stood alone by the barren mound which in its narrow dark bosom hid the vanished form of my life—lonely as never yet was lonely man, driven by anxiety unspeakable—powerless, and no longer anything but a conscious misery.—As there I looked about me for help, unable to go on or to turn back, and clung to the fleeting, extinguished life with an endless longing:—then, out of the blue distances—from the hills of my ancient bliss, came a shiver of twilight—and at once snapt the bond of birth—the chains of the Light. Away fled the glory of the world, and with it my mourning—the sadness flowed together into a new, unfathomable world—Thou, Night-inspiration, heavenly Slumber, didst come upon me—the region gently upheaved itself; over it hovered my unbound, newborn spirit. The mound became a cloud of dust—and through the cloud I saw the glorified face of my beloved. In her eyes eternity reposed—I laid hold of her hands, and the tears became a sparkling bond that could not be broken. Into the distance swept by, like a tempest, thousands of years. On her neck I welcomed the new life with ecstatic tears. It was the first, the only dream—and just since then I have held fast an eternal, unchangeable faith in the heaven of the Night, and its Light, the Beloved.

IV

Now I know when will come the last morning—when the Light no more scares away Night and Love—when sleep shall be without waking, and but one continuous dream. I feel in me a celestial exhaustion. Long and weariful was my pilgrimage to the holy grave, and crushing was the cross. The crystal wave, which, imperceptible to the ordinary sense, springs in the dark bosom of the mound against whose foot breaks the flood of the world, he who has tasted it, he who has stood on the mountain frontier of the world, and looked across into the new land, into the abode of the Night—truly he turns not again into the tumult of the world, into the land where dwells the Light in ceaseless unrest.

On those heights he builds for himself tabernacles—tabernacles of peace, there longs and loves and gazes across, until the welcomest of all hours draws him down into the waters of the spring—afloat above remains what is earthly, and is swept back in storms, but what became holy by the touch of love, runs free through hidden ways to the region beyond, where, like fragrances, it mingles with love asleep.

Still wakest thou, cheerful Light, that weary man to his labor—and into me pourest joyous life—but thou wilest me not away from Memory's moss-grown monument. Gladly will I stir busy hands, everywhere behold where thou hast need of me—praise the lustre of thy splendor—pursue unwearied the lovely harmonies of thy skilled handicraft—gladly contemplate the clever pace of thy mighty, luminous clock—explore the balance of the forces and the laws of the wondrous play of countless worlds and their seasons. But true to the Night remains my secret heart, and to creative Love, her daughter. Canst thou show me a heart eternally true? has thy sun friendly eyes that know me? do thy stars lay hold of my longing hand? and return me the tender pressure and the caressing word? was it thou did adorn them with colors and a flickering outline—or was it she who gave to thy jewels a higher, a dearer weight? What delight, what pleasure offers thy life, to outweigh the transports of Death? Wears not everything that inspires us the color of the Night? She sustains thee mother-like, and to her thou owest all thy glory. Thou wouldst vanish into thyself—in boundless space thou wouldst dissolve, if she did not hold thee fast, if she swaddled thee not, so that thou grewest warm, and flaming, begot the universe. Truly I was, before thou wast—the mother sent me with my brothers and sisters to inhabit thy world, to hallow it with love that it might be an ever-present memorial—to plant it with flowers unfading. As yet they have not ripened, these thoughts divine—as yet is there small trace of our coming revelation—One day thy clock will point to the end of time, and then thou shalt be as one of us, and shalt, full of ardent longing, be extinguished and die. I feel in me the close of thy activity—heavenly freedom, and blessed return. With wild pangs I recognize thy distance from our home, thy resistance against the ancient, glorious heaven. Thy rage and thy raving are in vain. Unscorchable stands the cross—victory-banner of our breed.

Over I journey
And for each pain
A pleasant sting only
Shall one day remain.
Yet in a few moments
Then free am I,
And intoxicated
In Love's lap lie.
Life everlasting
Lifts, wave-like, at me,
I gaze from its summit
Down after thee.
Your lustre must vanish
Yon mound underneath—
A shadow will bring thee
Thy cooling wreath.
Oh draw at my heart, love,
Draw till I'm gone,
That, fallen asleep, I
Still may love on.
I feel the flow of
Death's youth-giving flood
To balsam and ether
Transform my blood—
I live all the daytime
In faith and in might
And in holy fire
I die every night.

V

In ancient times, over the widespread families of men an iron Fate ruled with dumb force. A gloomy oppression swathed their heavy souls—the earth was boundless—the abode of the gods and their home. From eternal ages stood its mysterious structure. Beyond the red hills of the morning, in the sacred bosom of the sea, dwelt the sun, the all-enkindling, living Light. An aged giant upbore the blissful world. Fast beneath mountains lay the first-born sons of mother Earth. Helpless in their destroying fury against the new, glorious race of gods, and their kindred, glad-hearted men. The ocean's dark green abyss was the lap of a goddess. In crystal grottos revelled a luxuriant folk. Rivers, trees, flowers, and beasts had human wits. Sweeter tasted the wine—poured out by Youth-abundance—a god in the grape-clusters—a loving, motherly goddess upgrew in the full golden sheaves—love's sacred inebriation was a sweet worship of the fairest of the god-ladies—Life rustled through the centuries like one spring-time, an ever-variegated festival of heaven-children and earth-dwellers. All races childlike adored the ethereal, thousand-fold flame as the one sublimest thing in the world. There was but one notion, a horrible dream-shape—

That fearsome to the merry tables strode,
A wrapt the spirit there in wild fright.
The gods themselves no counsel knew nor showed
To fill the anxious hearts with comfort light.
Mysterious was the monster's pathless road,
Whose rage no prayer nor tribute could requite;
'Twas Death who broke the banquet up with fears,
With anguish, dire pain, and bitter tears.

Eternally from all things here disparted
That sway the heart with pleasure's joyous flow,
Divided from the loved ones who've departed,
Tossed by longing vain, unceasing woe—
In a dull dream to struggle, faint and thwarted,
Seemed all was granted to the dead below.
Broke lay the merry wave of human bliss
On Death's inevitable, rocky cliff.

With daring spirit and a passion deep,
Did man ameliorate the horrid blight,
A gentle youth puts out his torch, to sleep—
The end, just like a harp's sigh, comes light.
Cool shadow-floods o'er melting memory creep,
So sang the song, into its sorry need.
Still undeciphered lay the endless Night—
The solemn symbol of a far-off might.

The old world began to decline. The pleasure-garden of the young race withered away—up into more open, desolate regions, forsaking his childhood, struggled the growing man. The gods vanished with their retinue—Nature stood alone and lifeless. Dry Number and rigid Measure bound it with iron chains. Into dust and air the priceless blossoms of life fell away in words obscure. Gone was wonder-working Faith, and its all-transforming, all-uniting angel-comrade, the Imagination. A cold north wind blew unkindly over the rigid plain, and the rigid wonderland first froze, then evaporated into ether. The far depths of heaven filled with glowing worlds. Into the deeper sanctuary, into the more exalted region of feeling, the soul of the world retired with all its earthly powers, there to rule until the dawn should break of universal Glory. No longer was the Light the abode of the gods, and the heavenly token of their presence—they drew over themselves the veil of the Night. The Night became the mighty womb of revelations—into it the gods went back—and fell asleep, to go abroad in new and more glorious shapes over the transfigured world. Among the people who too early were become of all the most scornful and insolently estranged from the blessed innocence of youth, appeared the New World with a face never seen before—in the poverty of a poetic shelter—a son of the first virgin and mother—the eternal fruit of mysterious embrace. The foreboding, rich-blossoming wisdom of the East at once recognized the beginning of the new age—A star showed the way to the humble cradle of the king. In the name of the distant future, they did him homage with lustre and fragrance, the highest wonders of Nature. In solitude the heavenly heart unfolded to a flower-chalice of almighty love—upturned toward the supreme face of the father, and resting on the bliss-foreboding bosom of the sweetly solemn mother. With deifying fervor the prophetic eye of the blooming child beheld the years to come, foresaw, untroubled over the earthly lot of his own days, the beloved offspring of his divine stem. Ere long the most childlike souls, by true love marvellously possessed, gathered about him. Like flowers sprang up a strange new life in his presence. Words inexhaustible and the most joyful tidings fell like sparks of a divine spirit from his friendly lips. From a far shore, born under the clear sky of Hellas, came a singer to Palestine, and gave up his whole heart to the wonder-child:

The youth thou art who ages long hast stood
Upon our graves, so deeply lost in thought;
A sign of comfort in the dusky gloom
For high humanity, a joyful start.
What dropped us all into abyssmal woe,
Pulls us forward with sweet yearning now.
In everlasting life death found its goal,
For thou art Death who at last makes us whole.

Filled with joy, the singer went on to Hindustan—his heart intoxicated with the sweetest love; and poured it out in fiery songs under the balmy sky, so that a thousand hearts bowed to him, and the good news sprang up with a thousand branches. Soon after the singer's departure, his precious life was made a sacrifice for the deep fall of man—He died in his youth, torn away from his beloved world, from his weeping mother, and his trembling friends. His lovely mouth emptied the dark cup of unspeakable woes—in ghastly fear the birth of the new world drew near. Hard he wrestled with the terrors of old Death—Heavy lay the weight of the old world upon him. Yet once more he looked fondly at his mother—then came the releasing hand of eternal love, and he fell asleep. Only a few days hung a deep veil over the roaring sea, over the quaking land—countless tears wept his loved ones—the mystery was unsealed—heavenly spirits heaved the ancient stone from the gloomy grave. Angels sat by the Sleeper—delicately shaped from his dreams—awoken in new Godlike glory; he clomb the limits of the new-born world—buried with his own hand the old corpse in the abandoned hollow, and with a hand almighty laid upon it a stone which no power shall ever again upheave.

Yet weep thy loved ones tears of joy, tears of feeling and endless thanksgiving over your grave—joyously startled, they see thee rise again, and themselves with thee—behold thee weep with sweet fervor on the blessed bosom of thy mother, solemnly walking with thy friends, uttering words plucked as from the Tree of Life; see thee hasten, full of longing, into thy father's arms, bearing with thee youthful humanity, and the inexhaustible cup of the golden future. Soon the mother hastened after thee—in heavenly triumph—she was the first with thee in the new home. Since then, long ages have flowed past, and in ever-increasing splendor have stirred your new creation—and thousands have, away from pangs and tortures, followed thee, filled with faith and longing and fidelity—walking about with thee and the heavenly virgin in the kingdom of love, serving in the temple of heavenly Death, and forever thine.

Uplifted is the stone—
And all mankind is risen—
We all remain thine own.
And vanished is our prison.
All troubles flee away
Thy golden bowl before,
For Earth and Life give way
At the last and final supper.

To the marriage Death doth call—
The virgins standeth back—
The lamps burn lustrous all—
Of oil there is no lack—
If the distance would only fill
With the sound of you walking alone
And that the stars would call
Us all with human tongues and tone.

Unto thee, O Mary
A thousand hearts aspire.
In this life of shadows
Thee only they desire.
In thee they hope for delivery
With visionary expectation—
If only thou, O holy being
Could clasp them to thy breast.

With bitter torment burning,
So many who are consumed
At last from this world turning
To thee have looked and fled,
Helpful thou hast appeared
To so many in pain.
Now to them we come,
To never go out again.

At no grave can weep
Any who love and pray.
The gift of Love they keep,
From none can it be taken away.
To soothe and quiet his longing,
Night comes and inspires—
Heaven's children round him thronging
Watch and guard his heart.

Have courage, for life is striding
To endless life along;
Stretched by inner fire,
Our sense becomes transfigured.
One day the stars above
Shall flow in golden wine,
We will enjoy it all,
And as stars we will shine.

The love is given freely,
And Separation is no more.
The whole life heaves and surges
Like a sea without a shore.
Just one night of bliss—
One everlasting poem—
And the sun we all share
Is the face of God.

6
Longing for Death

Into the bosom of the earth,
Out of the Light's dominion,
Death's pains are but a bursting forth,
Sign of glad departure.
Swift in the narrow little boat,
Swift to the heavenly shore we float.

Blessed be the everlasting Night,
And blessed the endless slumber.
We are heated by the day too bright,
And withered up with care.
We're weary of a life abroad,
And we now want our Father's home.

What in this world should we all
Do with love and with faith?
That which is old is set aside,
And the new may perish also.
Alone he stands and sore downcast
Who loves with pious warmth the Past.

The Past where the light of the senses
In lofty flames did rise;
Where the Father's face and hand
All men did recognize;
And, with high sense, in simplicity
Many still fit the original pattern.

The Past wherein, still rich in bloom,
Man's strain did burgeon glorious,
And children, for the world to come,
Sought pain and death victorious,
And, through both life and pleasure spake,
Yet many a heart for love did break.

The Past, where to the flow of youth
God still showed himself,
And truly to an early death
Did commit his sweet life.
Fear and torture patiently he bore
So that he would be loved forever.

With anxious yearning now we see
That Past in darkness drenched,
With this world's water never we
Shall find our hot thirst quenched.
To our old home we have to go
That blessed time again to know.

What yet doth hinder our return
To loved ones long reposed?
Their grave limits our lives.
We are all sad and afraid.
We can search for nothing more—
The heart is full, the world is void.

Infinite and mysterious,
Thrills through us a sweet trembling—
As if from far there echoed thus
A sigh, our grief resembling.
Our loved ones yearn as well as we,
And sent to us this longing breeze.

Down to the sweet bride, and away
To the beloved Jesus.
Have courage, evening shades grow gray
To those who love and grieve.
A dream will dash our chains apart,
And lay us in the Father's lap.

It is easily understood that karmic law can operate when, in the sense demonstrated, a cause of illness asserts itself from within man. But it is more difficult to understand that the experiences and actions of a previous life brought in by the individual at birth can provoke such illnesses as are the result of exterior causes—such illnesses as science calls infections. Nevertheless, if we go deeper into the true nature of karma, we shall learn not merely to understand how these external causes can be related to the experiences and deeds of earlier lives, but we shall also learn that accidents which befall us, events which we are prone to describe as chance, may stand in a definite relationship with the course of a previous life. We must indeed penetrate somewhat deeper into the whole nature of man's being if we wish to understand the conditions that are so veiled by our human outlook.

We saw yesterday how chance or accident always presents the external event in a veiled form, because in those instances where we speak of chance, the external deceptions created by the ahrimanic powers are the greatest possible. Now let us examine in detail how such accidents, that is to say those events that are generally called ‘accidents,’ come about.

Here it is necessary to bear in mind the law, the truth—the recognition that in life much of what we describe as ‘arising from within,’ or as ‘derived from the inner being of man’ is already clothed in illusion, because if we truly rise above illusion, we find that much of what we at first believe to have originated within man must be described as streaming in from outside. We always encounter this when we have to deal with those dispositions, those traits of character, which are summed up under the name of ‘hereditary characteristics.’ It seems as though these hereditary characteristics are a part of us only because our forbears had them, and it may appear to us in the most eminent degree as though they had fallen to our lot through no fault of our own, and without our co-operation. It is easy to arrive at a mistaken distinction between what we have brought from earlier incarnations and what we have inherited from our parents and forbears. When we reincarnate we do not come haphazard to such and such parents or to such and such a country. There is operating here a motive allied to our innermost being. Even in those hereditary characteristics which have nothing to do with illness, we must not assume anything haphazard. In the case of a family such as Bach's for instance, there were for many generations again and again more or less renowned musicians born (there were more than twenty more or less renowned musicians in Bach's family). We might well believe that this has purely to do with the line of heredity, that the characteristics are inherited from the forbears, and that as such characteristics are there, certain tendencies towards musical talent brought over from a previous incarnation will be unfolded. This is not so however; the facts are quite different.

Suppose that someone has the opportunity of receiving many musical impressions in a life between birth and death, that these musical impressions pass by him in this life, simply for the reason that he has not a musical ear. Other impressions which he receives in this life do not pass by him in the same way, because he has organs so formed that he can transform the experiences and impressions into capacities of his own. Here we can say that a person has impressions in the course of his life which are capable of being transformed into capacities and talents through the disposition which he has brought with him from his last birth; and he has other impressions, which on account of his general karma, because he has not received the suitable powers, he cannot transform into the corresponding capacities. They remain, they are stored up, and in the period between death and a new birth they are converted into the particular tendency to be expressed in the next incarnation. And this tendency leads the person to seek for reincarnation in a particular family which can provide him with the suitable organs. Thus if someone has received a great many musical impressions, and because of an unmusical ear, he was unable to transform them into musical capacities or enjoyment, this incapacity will be connected with the tendency in his soul to come into a family where he will inherit a musical ear. From this we shall now see that if a certain family inherits a certain construction of the ear—which can be inherited just as well as the external form of the nose—all those individuals who in consequence of their former incarnation long for a musical ear, will strive to come into this family. From this we see that, in fact, a person has not inherited a musical ear or a similar gift in a particular incarnation. ‘by chance,’ but that he has looked for and actually sought for the inherited characteristic.

If we observe such a person from the moment of his birth, it will seem to us as though the musical sense were within him, a quality of his inner being. If, however, we extend our investigation to the time before his birth, we shall find that the musical ear for which he had to seek is something that has come to him from outside.

Before his birth or conception the musical ear was not within him. There was only an impulse urging him to acquire such an ear. In this case man has drawn to himself something external. Before reincarnation the feature which is later termed hereditary was something external. It approached man, and he hastened to take it. At the moment of incarnation it became internal, and made its appearance within. Thus, in speaking of hereditary disposition, we suffer from a delusion, because we do not take into account the time when the inner quality was an external one.

Let us now enquire whether an external event occurring between birth and death, might not be the same as the case we have just now been discussing—whether it might be capable of being transformed into something internal. We cannot reply to this question without examining still more closely the nature of sickness and health. (We have given many instances in order to characterise sickness and health. And you know that I do not define, but try little by little to describe things, and to add ever more characteristics, so that they may gradually become comprehensible. So let us now add some more characteristics to those we have already collected.)

We must compare sickness and health with something that appears in normal life, namely, sleeping and waking, and we shall then find something of still greater significance. What is taking place within a human being when the daily states of sleeping and waking succeed one another? We know that when we sleep, the physical and the etheric body are abandoned by the astral body and the Ego, and that the awakening is a return of the astral body and Ego to the physical and etheric body. Every morning on waking, all that constitutes our inner being—astral body and Ego—dives down again into our physical and etheric bodies. What happens with regard to those experiences which a human being has when going to sleep and when awakening?

If we consider the moment of going to sleep, we see that all experiences which from morning to night fluctuated in our lives, especially the psychic experiences of joy and sorrow, happiness and pain, passions, imaginations, and so forth, sink down into the subconscious. In normal life, when asleep, we ourselves are unconscious. Why do we lose consciousness when we fall asleep? We know that during the state of sleep we are surrounded by a spiritual world, just as in the waking state we are surrounded by things and facts of the physical world of the senses. Why do we not perceive this spiritual world? Because in normal life to see the spiritual facts and spiritual things surrounding us at the present stage of human development between going to sleep and awakening, would prove dangerous in the highest degree. If the person were today to pass over consciously into the world which surrounds us between going to sleep and awakening, his astral body which gained its full development in the Ancient Moon period, would flow out into the spiritual world, but this could not be done by the Ego, which can be developed only during the Earth period, and which will have completed its Evolution at the end of the Earth period. The Ego is not sufficiently developed to be able to unfold the whole of its activity between falling asleep and awakening. If we were to fall asleep consciously, the condition of our Ego could be illustrated as follows. Let us suppose that we have a small drop of coloured liquid; we drop this into a basin of water and allow it to mix. The colour of that small drop will no more be seen because it has mixed with the whole mass of the water. Something of this nature happens when man in falling asleep leaves his physical and etheric bodies. The latter principles are those which hold together the whole of the human being. As soon as the astral body and Ego leave the two lower principles, they disperse in all directions, impelled always by this principle of expansion. Thus it would happen that the Ego would be dissolved, and we should indeed be able to envisage the pictures of the spiritual world, but should not be able to understand them by means of those forces which only the Ego can bring to bear—the forces of discernment, insight, and so forth—in short, with the consciousness we apply to ordinary life. For the Ego would be dissolved and we should be frenzied, torn hither and thither, swimming without individuality and without direction in the sea of astral events and impressions. For this reason, because in the case of the normal person the Ego is not sufficiently strong, it reacts upon the astral body and prevents it from entering consciously the spiritual world which is its true home, until there comes a time when the Ego will be able to accompany the astral body wherever it may penetrate. Thus there is a good reason for our losing consciousness when we fall asleep, for if it were otherwise, we should not be able to maintain our Ego. We shall be able sufficiently to maintain it only when our Earth evolution is achieved. That is why we are prevented from unfolding the consciousness of our astral body.

The very reverse takes place when we awaken. When we awaken and sink down into our physical and etheric bodies, we ought in reality to experience their inner nature. But this does not happen, for at the moment of waking we are prevented from regarding the inner nature of our corporeal being, because our attention is immediately directed to external events. Neither our faculty of sight nor our faculty of perception is directed towards penetration of the inner being, but is distracted by the external world. If we were immediately to apply ourselves to our inner being, there would be an exact reversal of the situation that would occur if we fell asleep and entered the spiritual world with our ordinary consciousness. Everything spiritual that we had acquired through our Ego in the course of our Earth life would then concentrate, and after our re-entry into the physical and etheric bodies, it would act upon them most powerfully, bringing about a tremendous increase of our egotism. We should sink down with our Ego; and all the passions, the desires, the greed, and the egotism of which we are capable would be concentrated within this Ego. All this egotism would pour away into the life of the senses. So that this may not happen we are distracted by the external world, and are not permitted to penetrate our inner being with our consciousness.

That this is so can be confirmed from the reports of those mystics who attempted really to penetrate the inner being of man. Let us consider Meister Eckhart, Johannes Tauler, and other mystics of the Middle Ages, who in order to descend into their own inner being dedicated themselves to a state in which their attention and interest was entirely turned away from the external world. Let us read the biographies of many Saints and Mystics who tried to descend into their inner selves. What was their experience? Temptations, tribulations, and similar experiences which they have depicted in vivid colours. These were compressed in the astral body and Ego, and made themselves felt as opposing forces. That is why all those who as Mystics have attempted to descend into the inner self found that the further they descended, the more were they impelled to an extinguishing of their Ego. Meister Eckhart found an excellent word to describe this descending into his own inner self. He speaks of ‘Ent Werdung,’ that is to say the extinction of the Ego. And we read in “;The Theologia Germanica”; (German Theology) how the author describes the mystic path into the inner human being, and how he insists that he who wishes to descend will act no longer through his own Ego, but that Christ with Whom he is fully permeated, will act within him. Such Mystics sought to extinguish their Ego. Not they themselves, but Christ within them should think, feel, and will, so that there may not emerge what dwells within them in the form of passion, desire and greed, but rather that which streams into them as Christ. That is why St. Paul says ‘Not I, but Christ in me.’

We can describe the processes of awakening and falling asleep as inner experiences of the human being: awakening as a sinking down of the compressed Ego into the corporeality of man, and falling asleep as a liberation from consciousness, because we are not yet ready to see that world into which we penetrate on falling asleep. Through this we understand waking and sleeping in the same sense in which we understand many other things in this world, as a permeation by one another of the various members of the human entity. If we consider a waking person from this point of view, we shall say that in him are present the four members of the human entity, the physical body, etheric body, astral body, and the Ego, and that they are linked together in a certain way. What results from this? The fact of ‘being awake.’ For we could not be awake were we not so to descend into our corporeality that our attention is distracted by the external world. Whether we are awake or not depends upon a certain regulated co-operation of our four members. And again, whether we are asleep or not depends upon the proper separation of our four members. It is not enough to say that we consist of physical body, etheric body, astral body, and Ego, for we understand man only when we know to what extent the various members are linked together in a certain state, and how intimately they are connected. This is necessary to an understanding of human nature. Now let us examine how these four members of man are linked together in the case of a normal person. Let us set out from the standpoint that the condition of man when awake is the normal condition.

Most of us will remember that the consciousness we at present possess as earth-men between birth and death, is only one of the possible forms of consciousness. If, for instance, we study ‘Occult Science,’ we shall see that our present consciousness is a stage among seven different stages of consciousness, and that this consciousness which we possess today developed out of three other preceding stages of consciousness, and that it will at a later period develop into three other succeeding forms of consciousness. When we were Moon beings we had not yet an Ego. The Ego became united with man only during the Earth period. That is why we could not gain our present consciousness before the Earth period. Such a consciousness as we have today between birth and death, presumes that the Ego co-operates with the other three members exactly as it is doing today and is the most exalted of the four members of the human entity. Before we were impregnated with the Ego we comprised only physical body, etheric body, and astral body. The astral body was then our most exalted member, and our consciousness then was such as can to-day be compared only with our dream consciousness which is a survival of the past. But we must not think of the present dream consciousness, but one in which the dream images represent realities. If we study the dream as it is to-day, we shall find in its manifold images much that is chaotic, because our present dream consciousness is an ancient inheritance. But if we study the consciousness that preceded that of today, we should find that we could not at that time see external objects such as plants, for instance. Thus it was impossible for us to receive an external impression. Anything that approached us evoked an impression analogous to that of a dream, but corresponded to a certain external object or impression.

Thus before dealing with the Ego-consciousness, we shall have to deal with a consciousness which might be termed an astral consciousness, because it is attached to the astral body which was formerly the most exalted member. It is dim and nebulous, and not yet irradiated by the light of the Ego. When man became earth-man, this consciousness was outshone by the Ego-consciousness. The astral body, however, is still within us, and we might ask how it was that our astral consciousness could be so dimmed and eliminated that the Ego-consciousness could fully take its place? This became possible because through man's impregnation by the Ego, the earlier connection between the astral body and the etheric body was greatly loosened. The earlier and more intimate connection was, so to speak, dissolved. Thus before the Ego-consciousness, there existed a far more intimate relationship between man's astral body and the lower members of his being. The astral body penetrated further into the other members than it does today. In a certain respect the astral body has been wrested from the etheric and physical bodies.

We must make ourselves quite clear about this process of the partial exit, this detachment of the astral body from the etheric and physical bodies. Even today, might there not be a possibility with our ordinary state of consciousness to establish something similar to this ancient relationship? Could it not happen also today in a human life, that the astral body should try to penetrate further into the other members than it ought, to impregnate and penetrate more than is its due? A certain normal standard is necessary for the penetration of the astral body into the etheric and physical bodies. Let us suppose that this standard is exceeded in one direction or another. Certain disturbances in the whole of the human organism will result from this. For what man is to-day depends upon that exact relationship between the various principles of his being which we find in a normal waking state. As soon as the astral body acts wrongly, as soon as it penetrates deeper into the etheric and physical bodies, there will be disorder. In our past discussions we saw that this really takes place. We then looked at the whole process from another aspect. When does this happen? It happens when man in an earlier life impregnated his astral body with something, allowed something to flow into it that we conceive as a moral or intellectual transgression for that earlier life. This has been engraved on the astral body. Now, when man enters life anew, this may in fact cause the astral body to seek a different relationship with the physical and etheric bodies than it would have sought had it not in the preceding life been impregnated with this transgression. Thus are the transgressions committed under the influence of Ahriman and Lucifer transformed into organising forces which, in a new life induce the astral body to adopt a different relationship towards the physical and etheric bodies than would be the case had such forces not intervened.

So we see how earlier thoughts, sensations, and feelings affect the astral body and induce it to bring about disorders in the human organism. What happens when such disorders are brought about? When the astral body penetrates further into the physical and etheric bodies than it normally should, it brings about something similar to what takes place when we awaken, when our Ego sinks down into the two lower principles. Awakening consists in the sinking down of the Ego-man into the physical and etheric bodies. In what then consists the action of the astral body when, induced by the effects of earlier experiences, it penetrates the physical and etheric bodies further than it should? That which takes place when our Ego and our astral body sink down into our physical and etheric bodies on awaking and perceive something, shows the very fact of our awakening. Just as the state of waking is the result of the descent of the Ego-man into our physical and etheric bodies, there must now take place something analogous to what is done by the Ego—something done by the astral body. It descends into the etheric body and the physical body. If we see a man whose astral body has a tendency towards a closer union with the etheric and the physical bodies than should normally take place, we shall see the astral body accomplish the phenomenon which we otherwise achieve by the Ego upon awakening. What is this excessive penetration of the physical and etheric bodies by the astral body? It consists in that which may otherwise be described as the essence of disease. When our astral body does what we otherwise do upon awakening, namely pushes its way into the physical body and the etheric body, when the astral body which normally should not develop any consciousness within us, strives after a consciousness within our physical and etheric bodies, trying to awaken within us, we become ill. Illness is an abnormal waking condition of our astral body. What is it we do when in normal health we live in an ordinary waking condition? We are awake in ordinary life. But so that we could possess an ordinary waking condition, we had at an earlier stage to bring our astral body into a different relationship. We had to put it to sleep. It is essential that our astral body should sleep during the day whilst we are dominated by our Ego-consciousness. We can be healthy only if our astral body is asleep within us. Now we can conceive of the essence of health and illness in the following way. Illness is an abnormal awakening within man of the astral body, and health is the normal sleeping state of the astral body.

And what is this consciousness of the astral body? If illness really is the awakening of the astral body, something like a consciousness must be manifested. There is an abnormal awakening, and so we can expect an abnormal consciousness. A consciousness of some kind there must be. When we fall ill something must happen similar to what occurs when we awake in the morning. Our faculties must be diverted to something different. Our ordinary consciousness awakens in the morning. Does any consciousness arise when we become ill?

Yes, there arises a consciousness that we know all too well. And which is this consciousness? A consciousness expresses itself in experiences! The consciousness which then arises is expressed in what we call pain, which we do not have during our waking condition when in ordinary health, because it is then that our astral body is asleep. ‘The sleeping’ of the astral body means that we are in regular normal relationship to the physical and etheric bodies, and are without pain. Pain tells us that the astral body is pressing into the physical body and the etheric body in such a way in an abnormal state, and is acquiring consciousness. Such is pain.

We must not apply this statement without limits. When we speak in terms of Spiritual Science we must put limits to our statements. It has been stated that when our astral body awakens, there arises a consciousness that is steeped in pain. We must not conclude from this that pain and illness invariably go together. Without exception, every penetration into the etheric and physical bodies by the astral body constitutes illness, but the inverse does not hold. That illness may have a different character will be shown by the fact that not every illness is accompanied by pain. Most people take no notice of this because they usually do not strive after health, but are satisfied to be without pain; and when they are without pain they believe themselves to be healthy. This is not always the case; but generally in the absence of pain, people will believe themselves to be healthy. We should be under a great delusion if we believed that the experience of pain goes always together with illness. Our liver may be damaged through and through, and if the damage is not such that the abdominal wall is affected, there will be no pain at all. We may carry a process of disease within us which in no way manifests itself through pain. This may be so in many instances. Objectively regarded these illnesses are the more serious, for if we experience pain we set to work to rid ourselves of it, but when we have no pain we do not greatly trouble to get rid of the disease.

What is the position in those cases where there is no pain with illness? We need but remember that only little by little did we develop into human beings such as we are today, and that it was during our earth period that we added the Ego to the astral body, etheric body, and physical body. Once, however, we were men who possessed only etheric body and physical body. A being possessing only these two principles is like a plant of the present day. We meet here a third degree of consciousness infinitely more vague, which does not attain to the clarity even of today's dream consciousness. It is quite a mistake to believe that we are devoid of consciousness when we sleep. We have a consciousness, but it is so vague that we cannot call it up within our Ego to the point of memory. Such a consciousness dwells also within plants; it is a kind of sleep consciousness of still lower degree than the astral consciousness. We have now reached a still lower consciousness of man.

Let us suppose that through experiences in a previous incarnation we have brought about not only that disorder which comes into our organism when the astral body goes beyond its bounds, but also disorder caused by the etheric body pushing its way wrongly into the physical body. There certainly may arise such a condition where the relationship between the etheric body and the physical body is abnormal for present day man, where the etheric body has penetrated too far into the physical body. Let suppose that the astral body takes no part in this; but that the tendency created in an earlier life effects a closer connection that there should be between the etheric body and the physical body in the human organism. We have here the etheric body behaving in the same way as the astral body when we have pain.

If the etheric body in its turn sinks too deeply down into the physical body, there will appear a consciousness similar to that which we have during sleep, like the plant consciousness. It is not surprising therefore that this is a condition of which we are not aware. Anyone unaware of sleep will be equally unaware of this condition. And yet it is a form of awakening! As our astral body will awake abnormally when it has sunk too deeply into the etheric and physical bodies, so will our etheric body awake in an abnormal manner when it penetrates too deeply into the physical body. But this will not be perceived by us, because it is an awakening to a consciousness even more vague than the consciousness of pain. Let us suppose that a person has really in an earlier life done something that between death and re-birth is so transformed that the etheric body itself awakens, that is, it takes intense possession of the physical body. If that happens there awakes within us a deep consciousness that cannot however be perceived in the same manner as other experiences of the human soul. Must it, however, be ineffectual because imperceptible? Let us try to explain the peculiar tendency acquired by a consciousness which lies still one degree deeper.

If you burn yourself—which is an external experience—this causes pain. If a pain is to appear, the consciousness must have at least the degree of consciousness of the astral body. A pain must be in the astral body; thus, whenever pain arises in the human soul, we are dealing with an occurrence in the astral body. Now let us suppose something happens which is not connected with pain, but is, however, an external stimulus, an external impression. If something flies into your eye, this causes an external stimulus and the eye closes. Pain is not connected with it. What does the irritant produce? A movement. This is something similar to what occurs when the sole of your foot is touched; it is not pain, but still the foot twitches. Thus there are also impressions upon a human being which are not accompanied by pain, but which still give rise to some sort of an event, namely, a movement. In this case, because he cannot penetrate down into this deep degree of consciousness, the person does not know how it comes about that a movement follows the external stimulus. When you perceive pain and you thereby repulse something, it is the pain which makes you notice that which you then reject. But now something may come which urges you to an inner movement, to a reflex movement. In this case the consciousness does not descend to the degree at which the irritant is transformed into movement. Here you have a degree of consciousness which does not come into your astral experience, which is not experienced consciously, which runs its course in a kind of sleep consciousness, but is not, however, such, that it does not lead to occurrences. When this deeper penetration of the etheric body into the physical body comes about, it produces a consciousness which is not a pain consciousness, because the astral body takes no part in it, but is so vague that the person does not perceive it. This does not necessarily mean that a person in this consciousness cannot perform actions. He also performs other actions in which his consciousness takes no part. You need only remember the case in which the ordinary day-consciousness is extinguished and a person while walking in his sleep commits all kinds of acts. In this case there is a kind of consciousness which the person cannot share in, because he can only experience the two higher forms of consciousness: the astral consciousness as pleasure and pain, etc., and the Ego-consciousness as judgement and as the ordinary day-consciousness. This does not imply that a man cannot act under the impulse of this sleep consciousness.

Now we have the consciousness which is so deep that a man cannot attain to it when the etheric body descends into the physical body. Let us suppose that he wishes to do something concerning which in normal life he can know nothing, which is connected in some way with his circumstances; he will do this without knowing anything about it. Something in him, namely, the thing itself, will do this without his knowing anything about it. Let us now take the case of a person who through certain occurrences in a former life has laid down causes for himself, which in the period between death and re-birth work down to where they lead to a penetration of the etheric body into the physical body. Actions will proceed from this which lead to the working out of more deeply-lying processes of disease. In this case the person will be forced by such activities to search out the external causes for these diseases.

It may seem strange that this is not clear to the ordinary Ego-consciousness—but a person would never do it from this consciousness. He would never in his ordinary Ego-consciousness expose himself to a host of bacilli. But let us suppose that this dim consciousness finds that an external injury is necessary, so that the process which we have described as the whole purpose of illness may come about. This consciousness which penetrates into the physical body then seeks for the cause of the disease or of the illness. It is the real being of man which goes in quest of the cause for illness in order to bring about what we called yesterday the process of illness. Thus from the deeper nature of disease and illness we shall understand that even if no pain appears, inner reactions may always come, but if pain is manifested—as long as the etheric body penetrates too far into the physical body—there may always come that which one may call: the search for the external causes of illness through the deeper-lying strata of human consciousness itself. Grotesque as it may sound, it is nevertheless true, that we search with a different degree of consciousness for the external causes of our diseases—just as we do for our inherited characteristics—when we need them. But, again, what we have just said only holds good within the limits we have described to-day.

In this lecture it has been our special task to show that a person may be in the position—without following it with the degree of consciousness of which he is aware—to look for an illness, and this is brought about by an abnormal, deeper condition of consciousness. We had to show that in an illness we are concerned with an awakening of stages of consciousness which as human beings we have long transcended. Through committing errors in a previous life, we have evoked deeper degrees of consciousness than are appropriate to our present life; and what we do from the impulses of this deeper consciousness influences the course of the disease, as well as the process which actually leads to it. Thus we see that in these abnormal conditions ancient stages of consciousness appear which man has long since passed. If you consider the facts of every-day life but a little, you will be able to understand in a general way what has been said today. It is indeed the case, that through his pain, man descends more deeply into his being, and this is expressed in the well-known statement that a person only knows that he possesses an organ when it begins to give him pain. That is a popular saying, but it is not so very stupid. Why does a person in his normal consciousness know nothing about it? Because in normal cases his consciousness sleeps so deeply that it does not dip intensely enough into his astral body; but if it does, then pain appears, and through the pain he knows that he has the organ in question. In many of the popular sayings there is something which is quite true, because they are heirlooms of earlier stages of consciousness in which man, when he was able to see into the spiritual world, was aware of much that we now have to acquire with effort. If you understand that a person may experience deeper layers of consciousness, you will also understand that not only external causes of illness may be sought by man, but also external strokes of fate which he cannot explain rationally, but the rationality of which works from the deeper strata of consciousness. Thus it is reasonable to suppose that a man would not out of his ordinary consciousness place himself where he may be struck by lightning; with his ordinary consciousness he would do anything to avoid standing where the lightning may strike him. But there may be a consciousness active within him, which lies much deeper than the ordinary consciousness, and which from a foresight which is not possessed by the ordinary consciousness leads him to the very place where the lightning may strike him—and wills that he should be so struck. The man really seeks out the accident.

We have understood that it is possible to attribute karmic influences to accidents and other exterior causes of illness. How this is brought about in detail, how those forces which are in the deeper layers of consciousness act on human beings, and whether it is permissible for our ordinary consciousness to avoid such accidents, are questions we shall be dealing with later. In the same way as we can understand that if we go to a place where we may be exposed to an infection, we have done so under the influence of a degree of consciousness that has driven us there, so also must we be able to understand how it is that we take precautions to render such infections less effective, and that through our ordinary consciousness we are in a position to counteract these effects by hygienic measures. We must admit that it would be most unreasonable if it were possible for the sub consciousness to seek disease germs if they could not on the other hand be counteracted through the ordinary consciousness.

We shall see that it is both reasonable to seek out causes of illness, and reasonable too, out of the ordinary consciousness to take hygienic measures against infection, thus hindering the causes of illness.

Lecture 5 of 11 from the volume: Human Evolution, Cosmic Soul, Cosmic Spirit—II. From Anthroposophic News Sheet Supplements No. 2 – 3 (1939).

Yesterday I have tried to explain to you that, from the middle of the nineteenth century onwards, the sensualistic or materialistic world-conception was gradually approaching a certain culminating point, and that this culminating point had been reached towards the end of the nineteenth century. Let us observe how the external facts of human evolution present themselves under the influence of the materialistic world-conception. This materialistic world-conception cannot be considered as if it had merely been the outcome of the arbitrary action of a certain number of leading personalities. Although many sides deny this, the materialistic conception is nevertheless based upon something through which the scientific convictions and scientific results of investigation of the nineteenth and early twentieth century have become great. It was necessary that humanity should attain these scientific results. They were prepared in the fifteenth century and they reached a certain culminating point, in the nineteenth century, at least in so far as they were able to educate mankind. And again, upon the foundation of this attitude towards science, nothing else could develop, except a certain materialistic world-conception.

Yesterday I did not go beyond the point of saying: The chief thing to be borne in mind has become evident in a positively radical manner, at least in the external symptoms, in what may be designated as Haeckel's attitude towards those, for instance, who opposed him in the last decade of the nineteenth century and in the early twentieth century. What occurred there, and what had such an extraordinarily deep influence upon the general culture of humanity, may be considered without taking into consideration the special definition which Haeckel gave to his world-conception, and even without considering the special definition which his opponents gave to their so-called refutations. Let us simply observe the fact that, on the one hand, we have before us what people thought to win through a careful study of material processes, rising as far as the human being. To begin with, this was to be the only contents of a world-conception; people believed that only this enabled them to stand upon a firm ground. It was something completely new in comparison with what was contained, for instance, in the medieval world-conception.

During the past three, four, five centuries, something entirely new had been gained in regard to a knowledge of Nature, and nothing had been gained in regard to the spiritual world. In regard to the spiritual world, a philosophy had finally been reached, which saw its chief task, as I have expressed myself yesterday, in justifying its existence, at least to a certain extent. Theories of knowledge were written, with the aim of stating that it was still possible to make philosophical statements, at least in regard to some distant point, and that perhaps it could be stated that a super-sensible world existed, but that it could not be recognised; the existence of a super-sensible world could, at the most, be assumed.

The sensualists, whose cleverest representative, as explained to you yesterday, was Czolbe, the sensualists therefore spoke of something positive, which could be indicated as something tangible. Thus the philosophers and those who had become their pupils in popularizing things, spoke of something which vanished the moment one wished to grasp it.

A peculiar phenomenon then appeared in the history of civilisation; namely, the fact that Haeckel came to the fore, with his conception of a purely naturalistic structure of the world, and the fact that the philosophical world had to define its attitude towards, let us call it, Haeckelism. The whole problem may be considered, as it were, from an aesthetic standpoint. We can bear in mind the monumental aspect—it is indifferent whether this is right or wrong—of Haeckel's teachings, consisting in a collection of facts which conveyed, in this comprehensive form, a picture of the world. You see, the way in which Haeckel stood within his epoch, was characterised, for instance, by the celebration of Haeckel's sixtieth birthday at Jena, in the nineties of the last century. I happened to be present. At that time, it was not necessary to expect anything new from Haeckel. Essentially, he had already declared what he could state from his particular standpoint and, in reality, he was repeating himself.

At this Haeckel-celebration, a physiologist of the medical faculty addressed the assembly. It was very interesting to listen to this man and to consider him a little from a spiritual standpoint. Many people were present, who thought that Haeckel was a significant personality, a conspicuous man. That physiologist, however, was a thoroughly capable university professor, a type of whom we may say: If another man of the same type would stand there, he would be exactly the same. It would be difficult to distinguish Mr. A from Mr. B or Mr. C. Haeckel could be clearly distinguished from the others, but the university professor could not be distinguished from the others. This is what I wish you to grasp, as a characteristic pertaining more to the epoch, than to the single case.

The person who stood there as Mr. A, who might just as well have been Mr. B or Mr. C, had to speak during this Haeckel celebration. I might say that every single word revealed how matters stood. Whereas a few younger men (nearly all of them were unsalaried lecturers, but in Jena they nevertheless held the rank of professors; they received no salary, but they had the right to call themselves professors) spoke with a certain emphasis, realising that Haeckel was a great personality, the physiologist in question could not see this. If this had been the case, it would not be possible to speak of A, B and C in the same way in which I have now spoken of them. And so he praised the “colleague” Haeckel, and particularly emphasized this. In every third sentence he spoke of the “colleague” Haeckel, and meant by this that he was celebrating the sixtieth birthday of one of his many colleagues, a birthday like that of so many others. But he also said something else. You see, he belonged to those who do nothing but collect scientific facts, facts out of which Haeckel had formed a world-conception; he was one of those who content themselves with collecting facts, because they do not wish to know anything about the possibility of forming a conception of the world. Consequently, this colleague did not speak of Haeckel's world-conception.

But, from his standpoint, he praised Haeckel, he praised him exceedingly, by indicating that, apart from Haeckel's statements concerning the world and life, one could contemplate what the “colleague” Haeckel had investigated in his special sphere: Haeckel had prepared so and so many thousands of microscopic slides, so and so many thousands of microscopic slides were available in this or in that sphere ... and so on, and so on ... and if one summed up the various empirical facts which Haeckel had collected, if these were put together and elaborated, one could indeed say that they constituted a whole academy.

This colleague, therefore, had implicitly within him quite a number of similar “colleagues” for whom he stood up. He was, as it were, a colleague of the medical faculty.

During the banquet, Eucken, the philosopher, held a speech. He revealed (one might also say, he hid) what he had to say, or what he did not wish to say, by speaking of Haeckel's neck-ties and the complaints of Haeckel's relatives when they spoke more intimately of “papa”, or the man, Haeckel. The philosopher spoke of Haeckel's untidy neck-ties for quite a long time, and not at all stupidly ... and this was what philosophy could bring forward at that time! This was most characteristic ... for even otherwise, philosophy could not say much more; it was just an abstract and thorny bramble of thoughts. By this, I do not in any way pass judgment or appraise, for we may allow the whole thing to work upon us in an aesthetic way ... and from what comes to the fore symptomatically, we may gather that materialism gradually came to the surface in more recent times, and that it was able to give something. Philosophy really had nothing more to say: this was merely the result of what had arisen in the course of time. We should not think that philosophy has anything to say in regard to spiritual science.

Let us now consider the positive fact which is contained in all that I have explained to you; let us consider it from the standpoint of the history of civilisation.

On the one hand, and this is evident from our considerations of yesterday, we have within the human being, as an inner development, intellectualism, a technique of thinking which Scholasticism had unfolded in its most perfect form before the natural-scientific epoch. Then we have intellectualism applied to an external knowledge of Nature. Something has thus arisen, which acquires a great historical significance in the nineteenth century, particularly towards its end. Intellectualism and materialism belong together.

If we bear in mind this phenomenon and its connection with the human being, we must say: Such a world-conception grasps above all the head, the nerve-sensory part of what exists in the human being, in the threefold human being, namely the nerve-sensory part, with the life of thoughts, the rhythmical part, with the life of feeling, and the metabolic part, with the life of the will. Hence, this nerve-sensory part of the human being above all has developed during the nineteenth century. Recently, I have described to you from another standpoint, how certain people, who felt that the head of man, the nerve-sensory part of man had been developed in a particular way through the spiritual culture of the nineteenth century, began to fear and tremble for the future of humanity. I have described this to you in connection with a conversation which I had several decades ago with the Austrian poet, Hermann Rollet. Hermann Rollet was thoroughly materialistic in his world-conception, because those who take science as their foundation and those in whom the old traditional thoughts have paled, cannot be anything else. But at the same time he felt—for he had a poetical nature, an artistic nature and had published the beautiful book, “Portraits of Goethe”—at the same time he felt that the human being can only grow in regard to his nerve-sensory organisation, in regard to his life of thoughts. He wished to set this forth objectively. So he said: In reality, it will gradually come about that the arms, feet and legs of the human being shall grow smaller and smaller, and the head shall grow larger and larger (he tried to picture the approaching danger spatially), and then ... when the earth shall have continued for a while in this development, the human being (he described this concretely) shall be nothing but a ball, a round head rolling along over the surface of the earth.

We may feel the anxiety for the future of human civilisation which lies concealed in this picture. Those who do not approach these things with spiritual-scientific methods of investigation, merely see the outer aspect. If we wish to penetrate through the chaos of conceptions which now lead us to such an evil, we should also contemplate things from the other aspect. Someone might say: What has come to the fore as a materialistic world-conception can only be grasped by a small minority; the great majority lives in traditional beliefs in regard to the feelings connected with a world-conception.—But this is not the case on the surface, I might say, in regard to all the thought-forms connected with what the human beings thinks within his innermost depths in regard to his environment and the world. In our modern civilisation we find that what is contained in Haeckel's “Riddles of the World”, does not merely live in those who have found a direct pleasure in Haeckel's “Riddles of the World”, perhaps least of all in these men. Haeckel's “Riddles of the World” are, fundamentally speaking, merely a symptom of what constitutes to-day the decisive impulses of feeling throughout the civilised international world.

We might say: These impulses of feeling appear in the most characteristic way in the outwardly pious Christians, particularly in the outwardly pious Roman Catholics. Of course, on Sundays they adhere to what has been handed down dogmatically; but the manner in which they conceive the rest of life, the remaining days of the week, has merely found a comprehensive expression within the materialistic world-conception of the nineteenth century. This is altogether the popular world-conception even in the most distant country villages. For this reason, we cannot say that it can only be found among a dwindling minority. Indeed, formulated concepts may be found there, but these are only the symptoms. The essential point, the reality, is undoubtedly the characteristic of the modern epoch. We may study these things through the symptoms, but we should realise: When we speak of Kant, from the second half of the eighteenth century onwards, we merely speak of a symptom which pertained to that whole period; and in the same way we merely speak of a symptom, when we mention the things to which I have alluded yesterday and which I am considering to-day. For this reason, the things which I am about to say should be borne in mind very clearly.

You see, the human being can only be active intellectually and he can only surrender himself to the material things and phenomena (within, they are undoubtedly the counter-part of intellectualism) during the daytime, while he is awake, from the moment of waking up to the moment of falling asleep. Even then, he cannot do it completely, for we know that the human being does not only possess a life of thoughts, the human being also possesses a life of feeling. The life of feeling is inwardly equivalent to the life of dreams; the life of dreams takes its course in pictures; the life of feelings, in feelings. But the inner substantial side is that part in man which experiences the dream-pictures; it is that part which experiences feelings within the human life of feeling. Thus we may say: During his waking life, from the moment of waking up to the moment of falling asleep, the human being dreams awake within his feelings. What we experience in the form of feelings, is permeated by exactly the same degree of consciousness as the dream-representations, and what we experience within our will, is fast asleep; it sleeps even when we are otherwise awake. In reality, we are only awake in our life of thoughts. You fall asleep at night, and you awake in the morning. If a certain spiritual-scientific knowledge does not throw light upon that which takes place from the moment of falling asleep to the moment of waking up, it escapes your consciousness, you do not know anything about it within your consciousness... At the most, dream-pictures may push through. But you will just as little recognise their significance for a world-conception, as you recognise the importance of feelings for a world-conception. Human life is constantly interrupted, as it were, by the life of sleep. In the same way in which the life of sleep inserts itself, from the standpoint of time, within man's entire soul-life, so the world of feelings, and particularly the world of the impulses of the will, inserts itself into human life. We dream through the fact that we feel; we sleep through the fact that we will. Just as little as you know what occurs to you during sleep, just as little do you know what takes place with you when you lift your arm through your will. The real inner forces which there hold sway, are just as much hidden in the darkness of consciousness, as the condition of sleep is hidden in the darkness of consciousness.

We may therefore say: The modern civilisation, which began in the fifteenth century and reached its climax in the nineteenth century, merely lays claim on one third of the threefold human being: the thinking part of man, the head of man. And we must ask: What occurs within the dreaming, feeling part of the human being, within the sleeping, willing part of the human being, and what occurs from the time of falling asleep to the time of waking up?

Indeed, as human beings, we may be soundly materialistic within our life of thoughts. This is possible, for the nineteenth century has proved it. The nineteenth century has also proved the justification of materialism; for it has led to a positive knowledge of the material world, which is an image of the spiritual world. We may be materialists with our head ... but in that case we do not control our dreaming life of feeling, nor our sleeping life of the will. These become spiritually inclined, particularly the life of the will.

It is interesting to observe, from a spiritual-scientific standpoint, what takes place in that case. Imagine a Moleshott, or a Czolbe, who only acknowledge sensualism, or materialism with their heads; but below, they have their will, the volitive part of man, with its entirely spiritual inclinations (but the head does not know this); it reckons with the spiritual and with spiritual worlds. They also have within them the feeling part of man; it reckons with ghostly apparitions. If we observe things carefully, we have before us the following spectacle: There sits a materialistic writer, who inveighs terribly against everything of a spiritual nature existing within his sentient and volitive parts; he grows furious, because there is also a part within him, which is spiritualistic and altogether his opponent.

This is how things take their course. Idealism and spiritualism exist ... particularly in the subconsciousness of man's will, and the materialists, the sensualists, are the strongest spiritualists.

What lives in a corporeal form within the sentient part of man? Rhythm: the circulation of the blood, the breathing rhythm, and so forth. What lives within the volitive part of man? The metabolic processes. Let us study, to begin with, these metabolic processes. While the head is skillfully engaged in elaborating material things and material phenomena into a materialistic science, the metabolic part of man, which takes hold of the complete human structure, works out the very opposite world-picture; it elaborates a thoroughly spiritualistic world-picture, which the materialists, in particular, bear within them unconsciously. But within the metabolic part of man, this influences the instincts and the passions. There it produces the very opposite of what it would produce if it were to claim the whole human being. When it permeates the instincts, ahrimanic powers get hold of it, and then it is not active in a divine-spiritual sense, but it is active in an ahrimanic-spiritual sense. It then leads the instincts to the highest degree of egoism. It develops the instincts in such a way that the human being then merely makes claims and demands; he is not led to social instincts, to social feelings, and so forth. Particularly the individual side becomes an egoistic element of the instincts. This has been formed, if I may use this expression, below the surface of the materialistic civilisation; this has appeared in the world-historical events, and this is now evident. What has developed below the surface, as a germ, what has arisen in the depths of man's volitive part, where spirituality has seized the instincts, this now appears in the world-historical events. If the development were to continue in this consistent way, we would reach, at the end of the twentieth century, the war of all against all; particularly in that sphere of the evolution of the earth in which the so-called civilisation has unfolded. We may already see what has thus developed, we may see it raying out from the East and asserting itself over a great part of the earth. This is an inner connection. We should be able to see it. In an outward symptomatic form, it reflects itself in what I have already explained, in what others have also remarked. I have said that philosophical systems, such as those of Avenarius or Mach, are certainly rooted, in so far as the conceptions permeate the head, in the best and most liberal bourgeois conceptions of the nineteenth century... They are sound, clean people, whom we cannot in any way reproach, if we bear in mind the moral conceptions of the nineteenth century; nevertheless, in the books of Russian writers, who knew how to describe their epoch, you may read that the philosophy of Avenarius and of Mach has become the philosophy of the Bolshevik government. This is not only because conspicuous Bolshevik agitators have, for instance, heard Avenarius at Zurich, or Mach's pupil, Adler, but impulses of an entirely inner character are at work there. What Avenarius once brought forward, and the things which he said can, of course appear to the head as altogether clean, bourgeois views, as a praiseworthy, bourgeois mentality, but in reality it has formed the foundation of what has kindled instincts in a spiritual manner within the depths of humanity and has then brought forth the corresponding fruits; for it has really produced these fruits. You see, I must continually call attention to the difference between real logic, a logic of reality, and the merely abstract logic of the intellect. Not even with the best will, or rather, with the worst will, can anyone extract out of the philosophy of Avenarius or of Mach the ethics of the Bolsheviks, if we may call them ethics; this cannot be deduced through logic, for it follows an entirely different direction. But a living logic is something quite different from an abstract logic. What may be deduced logically, need not really take place; the very opposite can take place. For this reason, there is such a great difference between the things to which we gradually learn to swear in the materialistic epoch, between the abstract thinking logic, which merely takes hold of the head, and the sense of reality, which is alone able at the present time to lead us to welfare and security.

At the present time, people are satisfied if an un-contradicted logic can be adduced for a world-conception. But, in reality, this is of no importance whatever. It is not only essential to bear in mind whether or not a conception may be logically proved, for, in reality, both a radical materialism and a radical spiritualism, with everything which lies in between, may be proved through logic. The essential point to-day is to realise that something need not be merely logical, but that it must correspond with the reality, as well as being logical. It must correspond with reality. And this corresponding with reality can only be reached by living together with reality. This life in common with reality can be reached through spiritual science.

What is the essential point in regard to the things which I have explained to you to-day? Many things are connected with spiritual science, but in regard to what I have said to-day it is essential to bear in mind that knowledge should once more be raised from depths which do not merely come from the head, but from the whole human being. We might say: If a human being, who in the more recent course of time has undergone a training in knowledge, if such a human being observes the world, he will do it in such a way that he remains inside his own skin and observes what is round about him outside his skin. I would like to draw this as follows:—Here is the human being. Outside, is everything which forms the object of man's thoughts. (A drawing is made.) Now the human being endeavours to gain within him a knowledge of the things which are outside; he reckons, as it were, with a reciprocal relation between his own being and the things which are outside his skin. Characteristic of this way of reckoning with such a reciprocal relationship are, for instance, the logical investigations of John Stuart Mill, or philosophical structures resembling those of Herbert Spencer, and so forth.

If we rise to a higher knowledge, the chief thing to be borne in mind is no longer the human being who lives inside his own skin ... for everything which lives inside his skin is reflected in the head, it is merely a “head”-knowledge ... but the chief thing to be borne in mind is the human being as a whole. The whole human being is, however, connected with the whole earth. What we generally call super-sensible knowledge is, fundamentally speaking, not a relation between that which lies enclosed within the skin of man and that which lies outside the human skin, but it is a relation between that which lies within the earth and that which is outside the earth. The human being identifies himself with the earth. For this reason, he strips off everything which is connected with one particular place of the earth: nationality, and so forth. The human being adopts the standpoint of the earth-being, and he speaks of the universe from the standpoint of the earth-being. Try to feel how this standpoint is, for instance, contained in the series of lectures which I have delivered at the Hague, [“What is the Significance of an Occult Development of Man for His Involucres and for His Own Self?”] where I have spoken of the connection between the single members of man's being and his environment, but where I really intended to speak of man's coalescence with his environment—where the human being is not only considered from the standpoint of a certain moment, for instance, on the 13th of May, but where he is considered from the standpoint of the whole year in which he lives, and of its seasons, from the standpoint of the various localities in which he dwells, and so forth. This enables man to become a being of the earth; this enables him to acquire certain cognitions which represent his efforts to grasp what is above the earth and under the earth, for this alone can throw light upon the conditions of the earth.

Spiritual science, therefore, does not rise out of the narrow-minded people who have founded the intellectual and materialistic science of the nineteenth century, with the particular form of materialism which has unchained unsocial instincts; but spiritual science rises out of the whole human being, and it even brings to the fore things in which the human being takes a secondary interest. Although even spiritual science apparently develops intellectual concepts, it is nevertheless able to convey real things which contain a social element in the place of the anti-social element.

You see, in many ways we should consider the world from a different standpoint than the ordinary one of the nineteenth century and of the early twentieth century. At that time it was considered as praiseworthy that social requirements and social problems were so amply discussed. But those who have an insight into the world, merely see in this a symptom showing the presence of a great amount of unsocial feelings in the human beings. Just as those who speak a great deal of love, are generally unloving, whereas those who have a great amount of love do not speak much of love, so the people who continually speak of social problems, as was the case in the last third of the nineteenth century, are, in reality, completely undermined by unsocial instincts and passions.

The social system which came to the fore in Eastern Europe is nothing but the proof of every form of unsocial and anti-social life. Perhaps I may insert the remark that anthroposophical spiritual science is always being reproved that it speaks so little of God. Particularly those who always speak of God reprove the anthroposophical spiritual science for speaking so little of God. But I have often said: It seems to me that those who are always speaking of God do not consider that one of the ten commandments says: Thou shalt not take the name of God in vain ... and that the observance of this commandment is, in a Christian meaning, far more important than continually speaking of God. Perhaps, at first, it may not be possible to see what is really contained in the things which are given in the form of spiritual-scientific ideas, from out a spiritual observation. One might say: Well, spiritual science is also a science which merely speaks of other worlds, instead of the materialistic worlds. But this is not so. What is taken up through spiritual science, even if we ourselves are not endowed with spiritual vision, is something which educates the human being. Above all, it does not educate the head of man, but it educates the whole of man, it has a real influence upon the whole of man. It corrects particularly the harm done by the spiritual opponent who lives within the sensualists and materialists, the opponent who has always lived within them.

You see, these are the occult connections in life. Those who see, with a bleeding heart, the opponent who lived within the materialists of the nineteenth-century, that is to say, within the great majority of men, are aware of the necessity that the spiritualist within the human being should now rise out of subconsciousness into consciousness. He will then not stir up the instincts in his ahrimanic shape, but he will really be able to found upon the earth a human structure which may be accepted from a social standpoint.

In other words: If we allow things to take their course, in the manner in which they have taken their course under the influence of the world-conception which has arisen in the nineteenth century and in the form in which we can understand it, if we allow things to take this course, we shall face the war of all against all, at the end of the twentieth century. No matter what beautiful speeches may be held, no matter how much science may progress, we would inevitably have to face this war of all against all. We would see the gradual development of a type of humanity devoid of every kind of social instinct, but which would talk all the more of social questions.

The evolution of humanity needs a conscious spiritual impulse in order to live. For we should always make a distinction between the value which a particular wisdom, or anything else in life, may possess in itself, and its value for the evolution of humanity. The intellectualism which forms part of materialism has furthered human development in such a way that the life of thoughts has reached its highest point. To begin with, we have the technique of thinking contained in Scholasticism, which constituted the first freeing deed; and then, in more recent times, we have the second freeing deed in natural science. But what was meanwhile raging in the subconsciousness, was the element which made the human being the slave of his instincts. He must again be set free. He can only be freed through a science, a knowledge, a spiritual world-conception, which becomes just as widely popular as the materialistic science: he can only be set at liberty through a spiritual world-conception, which constitutes the opposite pole of what has developed under the influence of a science dependent solely upon the head. This is the standpoint from which the whole matter should be considered again and again; for, as already stated, no matter how much people may talk of the fact that a new age must arise out of an ethical element, out of a vivification of religiousness, and so forth, nothing can, in reality, be attained through this, for in so doing we merely serve the hypocritical demands of the epoch. We should indeed realise that something must penetrate into the human souls, something which spiritualises the human being, even as far as his moral impulses, his religious impulses are concerned, which spiritualises him in spite of the fact that, apparently, it speaks in a theoretical manner of how the Earth has developed out of the Moon, the Sun and Saturn. Just as in the external world it is impossible to build up anything merely through wishes, no matter how excellent these wishes may be, so it is also impossible to build up anything in the social world merely through pious sermons, merely by admonishing people to be good, or merely by explaining to them what they should be like. Even what exists to-day as a world-destructive element, has not arisen through man's arbitrary will, but it has arisen as a result of the world-conception which has gradually developed since the beginning of the fifteenth century. What constitutes the opposite pole, what is able to heal the wounds which have been inflicted, must again be a world-conception. We should not shrink in a cowardly way from representing a world-conception which has the power of permeating the moral and religious life. For this alone is able to heal.

Those who have an insight into the whole connection of things, begin to feel something which has really always existed where people have known something concerning real wisdom. I have already spoken to you of the ancient Mystery-sites. You may find these things described from the aspect of spiritual science in the anthroposophical literature. There, you will find that an ancient instinctive wisdom had once been developed, and that afterwards it transformed itself into the intellectualistic, materialistic knowledge of modern times. Even if, with the aid of the more exoteric branches of knowledge of ancient times, we go back, for instance, into medicine, as far as Hippocrates, leaving aside the more ancient, Egyptian conceptions of medicine, we shall find that the doctor was always, at the same time, a philosopher. It is almost impossible to think that a doctor should not have been a philosopher as well, and a philosopher a doctor, or that a priest should not have been all three things in one. It was impossible to conceive that it could be otherwise. Why? Let us bear in mind a truth which I have often explained to you:

The human being knows that there is the moment of death, this one moment when he lays aside the physical body, when his spiritual part is connected with the spiritual world in a particularly strong way. Nevertheless this is but a moment. I might say: an infinite number of differences is integrated in the moment of death, and throughout our life this moment is contained within us in the form of differentials. For, in reality, we die continually! Already when we are born, we begin to die; there is a minute process of death in us at every moment. We would be unable to think, we would be unable to think out a great part of our soul-life and, above all, of our spiritual life, if we did not continually have death within us. We have death within us continually, and when we are no longer able to withstand, we die in one moment. But otherwise, we die continually during the whole time between birth and death.

You see, an older and more instinctive form of wisdom could feel that human life is, after all, a process of death. Heraclitus, a straggler along the path of ancient wisdom, has declared that human life is a process of death, that human feeling is an incessant process of illness. We have a disposition to death and illness. What is the purpose of the things which we learn? They should be a kind of medicine; learning should be a healing process. To have a world-conception should constitute a healing process.

This was undoubtedly the feeling of the doctors of ancient times, since they healed upon a materialistic basis only when this was absolutely necessary, when the illness was acute; they looked upon human life itself as a chronic illness. One who was both a philosopher and a doctor, also felt that as a healer he was connected with all that constitutes humanity upon the earth; he felt that he was also the healer of what is generally considered as normal, although this, too, is ill and contains a disposition to death.

You see, we should again acquire such feelings for a conception of the world; a world-conception should not only be a formal filling of the head and of the mind with knowledge, but it should constitute a real process within life: the purpose of a world-conception should be that of healing mankind.

In regard to the historical development of our civilisation, we are not only living within a slow process of illness, but at the present time we are living within an acute illness of our civilisation. What arises in the form of a world-conception should be a true remedy; it should be a truly medical science, a cure. We should be permeated by the conviction that such a world-conception should be really significant for what rises out of our modern civilisation and culture; we should be filled with the conviction that this world-conception really has a true meaning, that it is not merely something formal, something through which we gain knowledge, through which we acquire the concepts of the things which exist outside, or through which we learn to know the laws of Nature and to apply them technically. No, in every true world-conception there should be this inner character intimately connected with man's being, namely, that out of this true world-conception we may obtain the remedies against illness, even against the process of death; the remedies which should always be there. So long as we do not speak in this manner and so long as this is not grasped, we shall only speak in a superficial way of the evils of our time, and we shall not speak of what is really needed.

We will turn our attention to-day to manifestations of the life of soul able to lead us to a kind of self-observation in which a vista of our personal karma, our personal destiny, flashes into life like lightning. When we reflect upon the nature of the life of soul even with more or less superficial self-knowledge, we realise that sense-impressions and the thoughts we form about them are the only clear and definite experiences in the life of soul in which, with ordinary consciousness, we are completely awake. As well as these thoughts, sense-impressions, sense-perceptions, we also have, of course, the life of feeling. But just think how indeterminately our feelings surge through us, how little we can speak of inner, wide-awake clarity in connection with our life of feeling. Anyone who faces these facts with an open mind will certainly admit that as compared with thoughts, his feelings are indeterminate, lacking in definition. True, the life of feeling concerns us in a more intimate, personal way than does the life of thought, but for all that there is something undefined in it and also in the way it functions. We shall not so readily allow our thoughts to deviate from those of other people when it is a question of reflecting about something that is alleged to be true. We shall feel that our thoughts, our sense-impressions must somehow tally with those of others. With our feelings it is different. We allow ourselves the right to feel in a more intimate, more personal way. And if we compare feelings with dreams, we shall say: dreams arise from the night-life, feelings from the depths of soul into the light of day-consciousness. But again, in respect of their pictures, feelings are as indeterminate as dreams. Anyone who makes the comparison, even with such dreams as enter quite distinctly into his consciousness, will realise that their lack of definition is just as great as that of feelings. Therefore we can say: it is only in our sense-impressions and thoughts that we are really awake; in our feelings we dream—even during waking life. In ordinary waking life, too, our feelings make us into dreamers.

And still more so the will! When we say: ‘Now I am going to do this, or that’—how much of the subsequent process is actually in our consciousness? Suppose I want to take hold of something. The mental picture comes first, then this picture completely fades away and in my ordinary consciousness I know nothing of how the impulse contained in the ‘I want’ finds its way into my nerves, into my muscles, into my bones. When I conceive the idea, ‘I want to get hold of the clock,’ does my ordinary consciousness know anything at all of how this impulse penetrates into my arm which then reaches out for the clock? It is only through another sense-impression, another mental picture, that I perceive what has actually happened. With my ordinary consciousness I sleep through what has happened intermediately, just as in the night I sleep through what I experience in the spiritual world. I am as unconscious of the one as of the other. In waking life, therefore, there are three different and distinct states of consciousness. In the activity of thinking we are awake, completely awake; in the activity of feeling we dream; in the activity of willing we are asleep. We are in a state of perpetual sleep as far as the essential core of the will is concerned, for it lies deep, deep down in the region of the subconscious.

Now there is something that in waking life too, is always rising up from the depths of the soul, namely, remembrance, memory. When we contact immediate reality, we have thoughts. This immediate reality makes a definite impression upon us. But the past of this earthly life plays all the time into present reality in the form of thoughts and memories, of recollected thoughts. As you know, these recollected thoughts are much dimmer, much less distinct than the impressions of present reality. Nevertheless they do well up and make their way into ordinary waking life. And when we give memory free play, letting it recall all that we have passed through in life, we realise: here is our own life of soul, rising up once again. We feel that in this earthly life we are that which we can remember. Think only what becomes of a man who cannot remember some period of his life, whose memory of that period is completely obliterated. We may come across such cases and I will give just one example.—There was a man in a respectable position who while his life was pursuing its normal course, remembered his past, what he had done in childhood and during his education, what he had experienced as a student, and then in his profession. But one day his memory was suddenly blotted out. He no longer knew who he was.—I am telling you of an actual case.—Strangely enough it was not the reasoning faculty, not the mental grasp of immediate reality that failed; the memory was completely blotted out. The man no longer knew who he was as a boy, as a youth, as a grown-up; his mind could grasp only what was making an impression upon him at the moment. And because he no longer knew who he was in boyhood, youth or maturity, he could not link his present with his past life; this was impossible from the moment his memory faded.

A case like this makes it easy for us to realise just why we do one thing or another at a particular time; it is not because of the pressure of immediate circumstances but because of certain experiences we have had in the past—primarily in the past of our earthly life. Just think of all that you might do or leave undone if memory played no part in your actions! Man is dependent upon memory to a far greater extent than he imagines. The misfortune that befell the man of whom I told you, was that after the sudden obliteration of his memory he was guided only by the impulses of the present moment, not by any promptings of memory. He put on his outdoor clothes and left his home and family. He was tied to them only through memory—and now this memory was blotted out. Impulses worked in him that had nothing whatever to do with memories of his family. His reason and intelligence remained; and so—because it would have been senseless to do these things while other people were there—he waited until they happened to be absent. He had lived with his family as a sensible, rational individual, but his memory had gone. He went to the railway station and took a ticket for a place a long way off. His mind was absolutely clear in a matter where reason came into play. He got into the train and went off; but the memory of what had happened, even the memory of having taken the ticket was blotted out. He was aware only of the immediate present. The extinction of memory was a pathological condition. But he was so intensely engrossed with the present that he knew when he had arrived at his destination; he could compare this with the timetable. The ability to read—something that had already become habit and was therefore no longer a matter of memory—that too had remained. He alighted and took another ticket to a distant destination. And so he went on, travelling about the world without knowing who he was. One day his memory returned, but he knew nothing of what he had been doing since buying the first railway ticket. When his memory returned and he was himself again, he found himself in a Casual Ward in Berlin. It was only the things that had happened in the trains and the places where he had been that were blotted out, for they did not belong to the present. Just think what a state of confusion! How utterly uncertain of himself such a man must be! You will realise from this how closely our ‘I,’ our Ego, is bound up with our store of memories. We know nothing of the self within us if we are bereft of the store of memories.

What is the nature of these memories? Memories are of the nature of soul. But in the whole range of man's life and being they are present in another form as well. They work purely as soul-forces only in a human being who has reached the age of twenty one or twenty two, and continues living. Before then the memories do not work purely as forces of soul. We must be very conscious of what I have said in these lectures, namely that during the first seven years of earthly existence our physical corporality is an inheritance from our parents. At the change of teeth it is not only the first, milk teeth that are expelled—that is only the final act; the whole of the first body is discarded. We build up the second body—the body we bear until the onset of puberty—out of the soul-and-spirit we brought with us when we came down from the spiritual world to physical existence on the Earth. But from birth until the change of teeth we have received a host of impressions from the environment; Our being was absorbed in what flowed into us through having learnt to speak. Think of all the wonders that stream into us together with the power of speech! Any unprejudiced observer will agree in this respect with the statement made by Jean Paul to the effect that he had learnt more in the first three years of his life than in the three academic years. The meaning of this is clear. For even if the academic years are extended to five or six—not, presumably, because one learns too much but because one learns too little—even if this period is considerably extended we learn only the merest trifle in comparison with what we assimilate during the first three years of life, and thereafter through the years following the first three until the change of teeth. After a certain time all this remains in the form of hazy, indefinite memory. But just think how pale and indistinct are these memories of our first seven years compared with the events of later life. Just try to make the comparison. The memories often seem to loom up like erratic boulders without any obvious connection. And why? What we take in during the first seven years of life and what we take in later on have entirely different tasks to fulfil. What we take in during the first seven years works with intense activity at the plastic moulding of the brain, passes into the very organism. There is a great difference between the relatively undeveloped brain we possess when we come into earthly existence and the beautifully developed brain that is ours by the time of the change of teeth. And the result of this work penetrates from the brain into the whole of the rest of the body. This inner artist we bring with us from pre-earthly existence works in a most wonderful way upon our physical body during the first seven years of life. It is miraculous to see the facial expression, the look, the mobility of the features, the purposeful movements of arms and limbs beginning to appear in a child after the lack of definition characterising early babyhood. We see how spirit begins to permeate the child's being and the impressions he absorbs. The way in which spirit permeates the child during the first seven years of life is one of the most wonderful sights imaginable. When we observe how the physiognomy and gestures of the child develop from birth until the change of teeth, when we read and decipher it all just as we decipher something in a book from the single letters, when we know how to connect the forms of the gestures and the facial expressions appearing in succession just as we can connect the letters of a word and so read the word—then we are gazing at the workings of the brain which has been kindled into activity by the impressions received; these can form themselves only into sparse and scattered memories, because the plastic development of the brain and therewith of the physiognomy has primarily to be provided for.

As life continues its course from the time of the change of teeth to the onset of puberty, the forces working in this way are more or less lost to sight. As I said, until the beginning of the twenty-first year, work continues upon the shaping and elaboration of the organism; but from the seventh year onwards this work is less concerned with the bodily nature—and still less from puberty until the beginning of the twenties. But something else comes to our help. If we have any aptitude for this kind of observation and mellow it by contemplating the marvellous phenomenon of the child's physiognomy which reveals itself month by month, year by year in greater clarity, above all if we can perceive what the child's gestures reveal, how the awkward, unskilful movements of the limbs turn in a most wonderful way into movements filled with intelligence and purpose—this sensitive perception can be deepened and finer organs of sense will develop. Then, when we have before us a child between the ages of seven and fourteen, that is to say between the second dentition and puberty, when the changes in the physiognomy and the gestures are less marked and the development less obvious, it is possible through inner feeling which has all the certainty of an eye of soul to perceive how the child's development is proceeding in a more hidden way. And from this delicate, intimate observation of the bodily development of a child between the seventh and fourteenth years, there can arise the faculty to gaze into the life preceding the descent to earthly existence, the life between death and a new birth.

These things must again be within our reach, enabling us to affirm of a child between the ages of seven and fourteen: around you there is not only the sense-world of nature; in everything that is revealed in sense-perceptions, in colours, in forms, lives the spirit! It is truly wonderful to see the spirit becoming articulate in all things and then, as it were in a mirror-image, to perceive a reflection of this in the way in which spirituality reveals itself more and more distinctly in the physiognomy of a child. If we feel this deeply and inwardly and with a certain reverence make the experience a living power in the soul, then, as we observe the child between the ages of seven and fourteen, this reverence will lead to an understanding of how the pre-earthly existence of a human being between death and a new birth works into him here on Earth. And we shall feel that this bodily development is governed, not by the forces of the earthly environment but by the second physical organism which we ourselves mould according to the model provided by the first.

This can be of great importance in life. Humanity will have to learn to perceive the essential nature of Man. Life will then undergo the deepening without which the further progress of civilisation is simply no longer possible. Our civilisation has become totally abstract! In our ordinary consciousness we are no longer able to think in the real sense; we can only think what has been inculcated into us. We are no longer capable of perceptions as delicate as those of which I have been speaking. Hence men to-day pass each other by in ignorance. They learn a great deal about animals, plants, minerals, but nothing whatever about the subtle, impalpable processes of the development of the human being. The whole life of soul must become more intimate, more delicate, purer, and then we shall again perceive something of the real nature of human development itself; and this will lead us eventually to a vista of pre-earthly existence.

Next comes the period immediately following puberty, the period between the onset of puberty and the twenty-first or twenty-second year. Just think of all that a human being reveals to us in this phase of his life! Even with our ordinary consciousness we see evidence of a complete change in his life, but it takes a crude form. We speak of the hobbledehoy years, of the ‘awkward’ years and this in itself indicates our awareness that a change is taking place. What is actually happening is that the inner being is now emerging more clearly. But if we can acquire sensitive perception of the first two life-periods, what emerges after puberty will appear as a ‘second man,’ actually as a second man, who becomes visible through the physical man standing there before us. And what expresses itself in the awkwardness, but also in very much that is admirable, appears like a second, cloudlike man within the physical man. It is important to detect this second, shadowy being, for questions on the subject are being asked on all sides to-day. But our civilisation gives no answer.

The turn of the nineteenth/twentieth century was accompanied by momentous changes in the spiritual and physical evolution of the Earth. Men of the ancient East had divined this and said that Kali Yuga, the Age of Darkness, would come to an end at the close of the nineteenth century when an Age of Light would begin. This Age of Light has begun in very truth but men are still unaware of it because in their minds they are still living in the nineteenth century and their ideas flow on lethargically. Nevertheless around us there is clear, radiant light and if we pay heed to what will reveal itself from the spiritual world, we can become aware of this light. And because youth is peculiarly sensitive, with the turn of the century an undefined longing arose in the hearts of the young for a more intimate knowledge, a much more intimate perception of Man. Human beings born about this time—at the turn of the nineteenth century—have the instinctive feeling: we need to know a great deal more about Man than people are able to tell us. Nobody tells us what we long to know! There was this striving, this urgent, insistent striving for an understanding of Man. Children and young people were ill at ease with their elders for they longed to hear from them something about Man, and these elders knew nothing. Modern civilisation can say nothing, knows nothing about the spirit of Man. But in earlier epochs people were able, speaking with real warmth of heart, to tell the young very much about Man. When thoughts were still quick with life, the old had a very great deal to say—but now they knew nothing. And so there came an urge to run, run no matter where, in order to learn something about Man. The young became wanderers, path-finders; they ran away from people who had nothing to tell them, seeking here, there and everywhere for something that could tell them something about Man.

There you have the real origin of the Youth Movement of the twentieth century. What is this Youth Movement really seeking? It is seeking to find the reality of this second, cloudlike man who comes into evidence after puberty and who is actually there within the human being. The Youth Movement wants to be educated in a way that will enable it to apprehend this second man.—But who is this second man? What does he actually represent? What is it that emerges as it were from this human body in which one has observed the gradual maturing of physiognomy and gesture, in connection with which one is also able to feel how in the second period of life from the change of teeth to puberty, pre-earthly existence is coming to definite expression? What is making its appearance here, like a stranger? What is it that now comes forth when, after puberty, the human being begins to be conscious of his own freedom, when he turns to other individuals, seeking to form bonds with them out of an inner impulse which neither he nor the others can explain but which underlies this very definite urge. Who is this ‘second man?’ He is the being who lived in the earlier incarnation and is now making his way like a shadow, into this present earthly life. From what breaks in upon human life so mysteriously at about the age of puberty, mankind will gradually learn to take account of karma. At the time of life when a human being becomes capable of propagating his kind, impulses to which he gave expression in earlier earthly lives also make their appearance in him. But a great deal must happen in human hearts and feelings before there can be any clear recognition, any clear perception of what I have just been describing to you.

Think of the great difference there is in the ordinary consciousness between self-love and love of others. People know well what self-love is, for every individual holds himself in high esteem—of that there is no doubt! Self-love is present even in those who imagine that they are entirely free from it. There are very few indeed—and a close investigation of karma would be called for in such cases—who would dream of saying that they have no self-love in them. Love of others is rather more difficult to fathom. Such love may of course be absolutely genuine, but it is very often coloured by an element of self-love. We may love another human being because he does something for us, because he is by our side; we love him for many reasons closely connected with self-love. Nevertheless there is such a thing as selfless love and it is within our reach. We can learn little by little to expel from love every vestige of self-interest, and then we come to know what it means to give ourselves to others in the true and real sense. It is from this self-giving, this giving of ourselves to others, this selfless love, that we can kindle the feeling that must arise if we are to glimpse earlier earthly lives. Suppose you are a person who was born, let us say, in the year 1881; you are alive now; once upon a time, in an earlier earthly life, you were born, say, in the year 737 and died in 799. The man, personality B, is living, now, in the nineteenth/twentieth century; formerly this personality—you yourself—lived in the eighth century. The two personalities are linked by the life stretching between death and the new birth. But before even so much as an inkling can come to you of the personality who lived in the eighth century, you must be capable of loving your own self exactly as if you were loving another human being. For although the being who lived in the eighth century is there within you, he is really a stranger, exactly as another person may be a stranger to you now. You must be able to relate yourself to your preceding incarnation in the way you relate yourself now to some other human being; otherwise no inkling of the earlier incarnation is possible. Neither will you be able to form an objective conception of what appears in a human being after puberty as a second, shadowy man. But love that is truly selfless becomes a power of knowledge, and when love of self becomes so completely objective that a man can observe himself exactly as he observes other human beings, this is the means whereby a vista of earlier earthly lives will disclose itself—at first as a kind of dim inkling. This experience must be combined with the kind of observation I have been describing, whereby we become aware of the essential, fundamental nature of man. The urge to apprehend the truth of repeated earthly lives has been present in humanity since the end of Kali Yuga and is already unmistakably evident. The only reason why people do not speak about it is because it is not sufficiently clear or defined. But let us suppose that a thoroughly sincere member of the modern Youth Movement were to wake up one morning and for a quarter of an hour be vividly conscious of what he had experienced during sleep—and suppose one were to ask him during this quarter of an hour: what is it that you are really seeking?—he would answer: ‘I am striving to apprehend the whole man, the being who has passed through many earthly lives. I am striving to know what it is within me that has come from earlier stages of existence. But you know nothing about it; you have nothing to tell me!’

In human hearts to-day there is a longing to understand karma. Therefore this is the time when the impulse must be given to study history in the way I have illustrated by certain examples; it is this kind of study which, if earnestly and actively pursued, will lead human beings to an understanding of their own lives in the light of reincarnation and karma. That is why in these lectures I am combining studies of historical personages with indications that will gradually lead to perception of man's own individual karma. By the time we come to the last lecture we shall have gained a clear idea of how man can begin to glimpse his own karma. But the only way to achieve this is to observe things first of all in the great setting and structure of world-history. The primary aim of this lecture was to shed light on the inner nature and being of man and it has also been possible to elucidate the inner aspect of the strivings of a promising Movement of the times.—And now let me conclude with a picture drawn from world-history.

Study of history in the future must be concerned with the whole man, must realise that man himself carries over from one epoch into the next the impulses that work in history, in the development of world-history. Let us think of the days when Charlemagne was reigning in Europe—it was from 768 to 814 A.D.. Just recall for a moment everything you know about Charlemagne and what he accomplished. As so much about him is taught in school, I am sure that countless details will come into the minds of my listeners! At the same time as Charlemagne, a very important personage was living in the East, namely, Haroun al Raschid. He was a product of the scholarship associated in those days with Mohammedanism and he was fired with the will to foster and promote this oriental scholarship at a centre of learning and culture. Extraordinary results were achieved at his Court, for the highest attainments of the physical sciences, of astronomy, alchemy, chemistry, geography, as they were in those days, converged, so to speak, in him. Art, literature, history, pedagogy—all these branches of culture flourished at the Court of Haroun al Raschid. When one can perceive what was actually accomplished at this Court, the spectacle is far grander, far more impressive than that of the achievements of Charlemagne's Court, above all in respect of spiritual culture. Moreover there is a great deal in the campaigns of Charlemagne that the modern mind will not exactly admire! Living at the Court of Haroun al Raschid was another personality, one who in those days was simply a very wise man, but who in a much earlier incarnation, a long time previously, had been an Initiate. I have told you that the results of Initiation in an earlier incarnation may recede into the background in a later epoch. A most wonderful academy was established over in the East at that time and this other personality of whom I am speaking possessed real genius as an organiser. Scholarship, art, poetry, architecture, sculpture, the sciences—all were organised and brought together by this man at the Court of Haroun al Raschid. Both Haroun al Raschid and his wise Counsellor passed in due course through the gate of death and their evolution proceeded. This was the time when Arabism was spreading over Europe. The spread of Arabism came to a halt, but Haroun al Raschid himself, as well as his Counsellor, continued to be associated with its influence. Whereas the gaze of Haroun al Raschid in his life between death and rebirth was directed to Arabism as it swept through the North of Africa, across to Spain and further upwards to Western Europe, the attention of the other, the wise Counsellor, was directed from the East across the regions North of the Black Sea and from thence towards Middle Europe. It is strange that in following the life of a man between death and a new birth, one can also follow those things upon which his gaze is directed as he looks downwards. As I have told you, what he is actually beholding are the deeds of the Seraphim, Cherubim and Thrones whose workings are connected with what is happening on the Earth. In the life between death and a new birth we look downwards to the Earth, just as on the Earth we look upwards to the Heavens. The work of these two souls continued long after the close of their physical lives. Outwardly, they were reborn as men of very different characters. Haroun al Raschid appeared again as Lord Bacon of Verulam, the originator of the modern scientific mentality. Those who are capable of unprejudiced observation can see in everything that was forced upon the world by Bacon, a new edition of what was once cultivated over in the East. In the East men had turned away from Christianity. Bacon was outwardly a Christian, but inwardly, in his real aims, unchristian. The other man, the one who had once been the wise Counsellor, followed the path which led across to Middle Europe via the regions North of the Black Sea. It was he who as Amos Comenius brought Arabism over in a quite different form—a much deeper, more inward form than that in which it was introduced by Bacon—but who did, nevertheless, bear Arabism into the modern age.

And so at the dawn of modern spiritual life, two streams intermingled. We can perceive this development of history quite clearly—it is a phase when Christianity is temporarily forgotten, when on the one side scientific culture is externalised, but on the other becomes all the more inward. In his incarnation which had its roots in the East and then ran its course amid the deeper spiritual life of Middle Europe, much of the Eastern element persisted. It is not by casually opening some book ... in a certain dialect there is an expression ‘ochsen’ (to ‘swot’) and I can think of no other word at the moment ... and then swotting up Bacon and Amos Comenius, that we can discern the inner evolution of the human race; we must rather begin to perceive how the development of the several epochs is brought about by men themselves, how the impulses are carried over from earlier into later times. Try for a moment to picture quite clearly what happened here. Christianity has spread, has taken a certain hold in the regions of Middle and Northern Europe. But through men like Bacon of Verulam, the reincarnated Haroun al Raschid, and Amos Comenius, the reincarnated Counsellor, something creeps in that is not genuine Christianity, but merges nevertheless with all that is working like so many spiritual streams in world-evolution. Only in this way is it possible to grasp what is really happening and to understand the great world-processes in which man is rooted.

If we go back to the time preceding Haroun al Raschid, to a man who was an immediate disciple of Mohammed, we must be quite clear about what it was that had been indoctrinated into oriental spiritual life through Mohammedanism. Study of original Christianity reveals the deep significance of the fact that it has the Trinity. When we think of the Spiritual in nature, the Spiritual Power which places us in the world as physical human beings and operates in the laws of nature, namely, the Father Being, we may ask ourselves: What should we be if the Father Being alone worked in us? Through the whole of life from birth till death, we should be under the same sway of necessity as prevails in the world around us. But in point of fact, at a certain age in life we become free beings, not in any way losing our manhood but awakening to a higher form of it. The principle that is working in us when we attain our freedom, when we release ourselves altogether from the sway of nature, this principle is the Son Being, the Christ—the Second Form of the Godhead. But it is the Power of the Holy Spirit that quickens within us the recognition that we live not in the body alone but having been associated with the body through its phases of development, we awaken, we are awakened as beings of Spirit. Man in the fullness of his being can be understood only through the Trinity; it is there that we perceive the concrete reality. But over against the Trinity, Mohammedanism proclaims an abstraction: There is no other Divine Being save the Father God, the one and only God. The Father is all; it is not lawful to speak of a threefold Godhead. In Mohammed himself, and in his followers, this doctrine of the one Father God was personified.

In an epoch when the highest human faculty capable of development was that of thinking in cold, barren abstractions, when men knew only the one, abstract God, they began more and more to identify this God with thinking, to deify the life of thought and the human intellect—forgetting that real thinking has an essentially altruistic tendency. In Mohammed's followers, this talent for thinking about the world in pure abstractions was expressed with a certain originality and grandeur. One of these followers was Muawija. I wish you could look him up in history. You would find there a strange mental configuration, the prototype, as it were, of men who think in pure abstractions, who want to shape the world according to tenets contained in a few simple paragraphs. Muawija, one of Mohammed's followers, appeared again in our time as Woodrow Wilson. A revival of the abstract thinking of Mohammedanism gave rise to the view that it is possible to shape a whole world by applying the principles set forth in fourteen prosaic, abstract paragraphs, void of any real substance. Truth to tell, there has been no greater illusion than this in all world-history; no other illusion has proved such a pitfall for well-nigh the whole of mankind. Before the war, when I spoke in the Helsingfors Lecture Course¹ of Woodrow Wilson's shortcomings—his fame was then just beginning—people were unwilling to understand when over and over again, wherever I had the opportunity of speaking, I indicated that the calamity looming ahead was by no means unconnected with the idolisation of Woodrow Wilson then going on in the world. Now, since the impulse of our Christmas Foundation, the time has come when such things will be spoken of openly and without reserve, when our studies of history will also be connected with matters that are potent impulses at this very time. Esotericism must permeate the whole Anthroposophical Movement in order that what lies hidden beneath the shroud of external history may be brought into the light of day. Men will not be equal to the task of coping with world-events nor of doing what needs to be done until they begin to study karma and until individuals learn to observe their own being, as well as world-history, in the light of karma.

• 1. The Occult Foundations of the Bhagavad Gita. 28th May–5th June, 1913.