The Rudolf Steiner Archive

From what was said yesterday and the day before, you will have realised that occult reading and occult hearing consist in experiences of the soul. I used various comparisons to show how man must become one, firstly with the signs which reveal themselves to the seer in Imagination, and then, needless to say, with what these signs signify of spiritual realities.

I should like to begin to-day by giving you a more precise idea—as far as is possible in the few lectures that can be given, and even although it can only be an approximately precise idea—of what is necessary in order to advance from disordered clairvoyance to the genuine clairvoyance that may be called occult reading and occult hearing.

The first thing of which I will speak may be called the ‘vowels’ of the spiritual world. The way in which man learns to hear and read the ‘vowels’ of the spiritual world is, of course, a far, far more deeply inward process than any process of ordinary life. Many roundabout descriptions are necessary before we can even begin to approach what may be called the experiencing of the vowels, of the intrinsic sounds of the Cosmos. From what I indicated yesterday you will have realised that we can speak of seven such vowels—a symbolic parallelism with the planetary system.

Let us go back once again to the example I gave yesterday: the search for someone who is dead. I took that as a starting-point and tried to describe the kind of experiences through which we gradually grow into the knowledge of the spiritual world. We heard that through the different forms of preparation which the seer has to undergo, he sees, first of all, a series of pictures, and he faces them just as he faces the things of the external world. We face a dream picture, too, just as we face the things of the external world. Only gradually do we learn to identify ourselves with the pictures, to consume them, as it were, to become one with these pictures, to live entirely in them.

But it must be clearly borne in mind that when these pictures finally lead us to find the dead or some other event or being in the spiritual world, they are signs of spiritual realities. As pictures they are realities in themselves; they express spiritual realities.

They are there, these pictures. And now the question must arise: Are these pictures only there when the seer has prepared himself in the right way and is actually able to behold them?

These pictures are not only there under such conditions. And it is very important to keep this in mind. Let us assume that you are sitting or standing somewhere and are sufficiently prepared to be able to see something. A series of fluctuating pictures appears before you. Now suppose that, instead of a seer there is an ordinary person who has no gift of clairvoyance and sees nothing of such pictures but only the pictures of the physical world. Are the pictures not there at all?—They are always there.

Let me put it as I did the day before yesterday. In reality, we are within the bunch of flowers in front of us; our perception of it depends upon its being reflected through our own organism. The moment the trained seer has a spiritual Imagination, he too is within it. In the subsequent procedure—of identifying himself with the pictures—he is simply enacting a process of consciousness; actually, he is within the pictures. Nor does this apply only to a seer; even when a man confronts an object with ordinary physical eyes and ordinary mental activity, not only is he within the physical object—which, as we have seen, is in itself merely an illusion—but he is within the Spiritual. He is always within the spiritual Beings who are not physically incarnate. He is really all the time within those spiritual pictures of which the clairvoyant sees a part. They are always in the environment and we are always within them. They remain imperceptible, invisible, because man's faculty of perception is too dull, too coarse to perceive these delicately weaving beings and formations with the ordinary senses.

But this is speaking in the abstract. We could also ask: All that weaves spiritually around the world—in which we ourselves are—why is it that we do not become aware of it? Why is this?

We begin for the first time to understand why this is so when we have identified ourselves with Imagination, when we actually carry out the process I described yesterday. We really understand, then, why the human being cannot be conscious in the spiritual world that is round about him. What is this experience?

Let us repeat once again.—A series of pictures is arrayed before the soul; we try to identify ourselves with these pictures. We know, then, through the experiences of our own soul, that we consume these pictures, as it were; we are united with these pictures. We now know that this is so.

But at this moment, too, we can answer the question as to why we have to be outside the body, why we have to go out of the body and identify ourselves with the pictures if we are to perceive them. They can only be reflected back from our own etheric body. When this has become an actual experience, we know why it is necessary.

Through our experiences in connection with these pictures with which we have identified ourselves, we know the following.—If, having completely identified ourselves with the pictures, we were to pass back again into the physical body, if we did not remain outside the body and wait until the etheric body reflected the pictures back, then we should take back into the physical body everything with which we had become one—we should take it back into the space that is enclosed by the skin, and we should immediately destroy the physical body to the point of death. The germ of death would be in the physical body. We may not carry into the physical body that with which we have identified ourselves. This can happen only when death comes in reality. When death does really come in earthly existence, the soul has reached the point where it can identify itself with what lives in the external world as Imagination in the natural course of life. But that is death.

So you see, my dear friends, we may take in deep, deep earnestness the great motto which runs through all occult studies. It is the utterance made by all those who have become occultists in the true sense of the world.—The moment genuine clairvoyance is attained, the experience is that of facing death. We reach the Gate of Death.

I have often emphasised this from another side. We learn to know how it is with a human being when he passes through the Gate of Death. Clairvoyance cannot be attained without passing through this most solemn moment which is described by occultists as ‘Standing before the Gate of Death.’

But we must learn something else as well. I have spoken of this from another angle in a lecture-course given at Munich. [The title of the lecture-course was: On Initiation, Eternity and the Passing Moment. (English translation available in typescript.)]

We learn in deepest earnestness to put a question that is a vital question of Spiritual Science. We ask: What is the truth of our existence as human beings, living as we do within the fluctuating web of spiritual Beings which we dare not carry into our physical body because that would always mean the germ of death? Outside, Imaginations are always around us, we are within a sphere of Imaginations ... and they must not pass into us. What comes from these Imaginations into us? Shadow-pictures, reflections, mirror-images—these come as our thoughts, our mental images. Outside, they are the real, full-blooded Imaginations. They reflect themselves in us and we experience them in the weakened, shadowy form of our thoughts and mental images. If we carried them in their full reality into ourselves and not merely had them as reflections, we should at each moment stand before the danger of death.

What does this mean? It means that the cosmic world-order guards us from experiencing, in their full reality, these spiritual Beings and happenings, which are always around us; we are protected, inasmuch as in our everyday consciousness we contact only the shadow-pictures of these spiritual Beings. And yet, a whole number of these Imaginations belong to us, belong to the forces which are creatively active in us. The creative forces that are within us live in this world of Imaginations. We may not experience them in their primal form, but only in the shadowy form in which they are within us as thoughts. This can only happen through someone taking away from us the experiencing of the Imaginations which belong to our thoughts.

They have, nevertheless, to be experienced! But we cannot experience them. They have to be experienced by Beings stronger than we are, by Beings who can endure them in their organisation of spirit-and-soul without coming to the danger of death. Whenever we are thinking, whenever we are active in our life of soul, a spiritual Being must hold sway over us all the time, depriving us of the experience of the Imaginations underlying our thoughts and mental pictures. If you have any thought, any experience in your life of soul, this experience corresponds to a world of Imaginations. And a Being must rule over you, guard and protect you, taking away from you what you yourself cannot accomplish.

Here we have reached a point where we can speak in a more real sense than hitherto, of the Beings of the next higher Hierarchy, of the Angeloi. They are now spiritually comprehensible. We see them there, we see how they must watch and guard what we ourselves are not capable of accomplishing.

But it can and must happen to the seer that he becomes aware with far greater distinctness of what I have just told you. And that is the case when he goes one stage further in his seership.

We spoke yesterday of what leads to identification with the series of pictures which appears before us. The Imaginations are consumed, sucked in. Thereby they disappear as pictures outside us—but we experience them within us, we have become one with them.

But the thing can go still further. I will start by describing the subjective experience. I told you yesterday something which I have repeatedly described. When one is sunk in meditation and concentration, something approaches which one is seeking—a series of pictures arises with which one can identify oneself. I said that something else can happen. When meditation and concentration have called forth these pictures and we have tried to get right into them, the occult reading and hearing, the real perception of the spiritual being of the dead does not necessarily arise. The whole process may break off just like a process in a dream and the consequences may appear only later.

But if we go further, if we have the necessary patience and endurance to make progress in occult development through meditation and concentration, then we experience the process in still another way.

It can be experienced in the following way.—We set ourself the task of observing some being or process in the spiritual world. We sink into meditation or concentration. Thereby we draw ourselves out of the physical world and pass into the condition where the meditation, that is to say, the content of the soul we ourselves have evoked, flows by and we can feel the transition. There seems to be greater darkness ... that which the soul has evoked flows away from the pictures, and they come up again, far, far more vividly than in a dream.

Now we confront them consciously and again dive down into them. Again, there may come a moment when we know: ‘You have now identified yourself with the pictures, you have become one with them, you are within them.’ But we no longer feel our own existence; we feel as though we have sunk into the Cosmos—nevertheless as if we were in universal nullity.

Thus, we have identified ourself with the pictures, have extinguished them—and have got nothing in their place. But now, through the practice of meditation, we have succeeded in not being brought to despair by the belief that we are losing ourselves in Nothingness. We have not the feeling of being utterly forsaken that might easily arise. In short, we plunge, as though swimming in an ocean of nullity, into the Cosmos. And then it is like waking up, but not out of a sleep, out of something with much stronger reality. At the moment of waking, we know: This was not sleep! We have not passed through the emptiness of sleep. Something has happened in the interval, something at which we were present, and now we have wakened again! We have in our consciousness the happenings which we could not experience at the time with full consciousness. But afterwards we know quite definitely that we have experienced them. It is like a memory! We remember something we have gone through not with the ordinary self, but with what transcends the ordinary self. Now it enters our consciousness and we experience that at which we aimed, the task we set ourselves. And now, when we meditate on what has happened, we know: ‘You have gone through something as a thinking being (only “thinking” here has a much higher significance than in the physical world). You have gone through this as a thinking being. But however highly developed you are as a human being, you cannot experience what you have now gone through.’ It is something that the human being himself cannot experience. Therefore, in the time that has transpired between the diving down and the re-emergence, another Being had to take over the function of thinking for you and think in you. You cannot yourself do the thinking. You can only remember afterwards what this Being thought in you. It was an Angelos who was thinking! And we know that in that intervening period we were interwoven with our Angelos. The Angelos experienced it for us and because the Angelos experienced it, our own consciousness was suppressed. Now we waken and remember with the ordinary life of thought what the Angelos experienced in us.

That is the process. This is the way in which, as a rule, spiritual experiences are attained. We attain them in such a way that we know: We must first pass into a condition where a Being of the next higher Hierarchy enters into us, identifies himself with us. What we cannot do in our own weakness, we can do through a Being of the next higher Hierarchy who is within us—but our consciousness is suppressed. We cannot have the experience in its immediate reality, but we have it afterwards, in memory and in full Ego-consciousness.

And so, it is that the spiritual experiences vouchsafed to us are experienced at one time, but we become conscious of them at another.

I spoke of an experience I had concerning our dear friend Christian Morgenstern—a real experience, needless to say. But we become conscious of such an experience afterwards, because a Being of the next higher Hierarchy must take over the function of knowledge during the actual experience.

Again, you will understand why this must be. If we were to bring into our own organism what a Being of the higher Hierarchies experiences in us we should not only kill our organism, but we should burst it, as through an explosion, into its very atoms. If we carried down these experiences into our own organism we should not only bring about its death, but simultaneously, its cremation.

Now you see again that seership brings us into connection with what we call the Gate of Death. We can really only know what death signifies by raising ourselves to that life of soul which can come from the experiences described. [See the lecture-course entitled, The inner Nature of Man and Life between Death and a new Birth. (Obtainable from Rudolf Steiner Press.)]

Only thereby can we understand the human individuality when it is outside the physical body. But then we also know how it has to be received into the higher Hierarchies—in order that it shall not work as a destroying, death-bringing force to a being of the physical plane, our own being, to begin with. The feeling of the human soul resting in the bosom of a Being of the higher Hierarchies becomes real, infinitely real. Now for the first time we get to know how things appear on yonder side of death. We know: Here in our earthly life we are surrounded by minerals, plants, the animal and the human kingdoms. On yonder side of death we enter the realm of the higher Hierarchies, to whose environment we belong just as here we belong to the environment of the physical beings around us. A feeling of kinship with the Beings of the higher Hierarchies comes into our soul. Then we learn to know that true entrance into the spiritual world is simply not possible without bringing in its train feelings of piety, feelings of being given up to the higher, spiritual world. But these feelings have the nuances I have described.

This is able to evoke a necessary ‘mood’ of soul. I can only express it by calling it that mood of soul in which we feel ourselves resting in the spiritual worlds. We need this mood of soul for any real experience of the spiritual worlds, just as here, in the physical world, in order that we may be able to understand our fellow-man, we have to use the larynx and other organs of speech, to utter the sound EE. What makes it possible in ordinary human speech to utter the sound EE, produces, in the higher worlds, the experience that flows from devotion. This kind of devotion is one of the vowels of the higher worlds. We can perceive nothing, read nothing, hear nothing in the higher worlds unless we can hold this mood of soul—and then wait for what the Beings of the higher worlds have to impart to us because we bring to them this mood of soul.

It is out of these moods of soul, out of this attitude to the higher worlds that the vowels of the Cosmos are composed.

If there is this feeling: Around you is a world but you cannot live in it with your feeble human powers. What surrounds you while you live in your physical body can be perceived only in the shadow-pictures of your thoughts and concepts, or rather is reflected by them. You may not experience these Imaginations directly. Your Guardian Angel must take this experience away from you in your ordinary life.—When a man feels this inwardly, with the necessary timbre of inner piety, he is able to become aware of one of the vowels of the spiritual world.

A next stage depends upon the development of something I indicated in my book, The Threshold of the Spiritual World. We grow into the spiritual world as I have there described. The process is that we emerge from ourselves as it were and identify ourselves with another being. But this is not sufficient, in no way is it sufficient. It is necessary not only to be able to identify ourselves with other beings but also to be able to transform ourselves into other beings, so that we do not merely remain what we are, but are able to metamorphose ourselves into other beings, actually to become that into which we penetrate.

A good preparation for this faculty is to practise over and over again a loving interest in everything that is around us in the world. It is impossible to express how infinitely significant it is for the developing occultist to awaken this loving interest for everything in the surrounding world. This is a hint that is, unfortunately, not usually taken deeply enough, hence the lack of success that often attends occultism. It is only too natural for the necessary power of interest to be maintained only in oneself. Even if a man will not admit it, the necessary power of interest is applied only to himself. It may be given another name, but none the less there is very little real interest in other things, and by far the greatest for oneself.

It must of course be said that cosmic law decrees that a man must have interest in himself, and indeed it requires great effort not to be interested the whole time in himself. It is after all a natural part of life on the physical plane. I will ignore the fact that if we have some illness, pain or disorder, this interest is always there. It cannot be otherwise. In such a case, of course, efforts might make it possible for a man not to be interested in himself—but that is extremely difficult. It might happen that a man falls ill and is not especially interested in the fact that he has this illness; he may be quite indifferent to it. What does interest him may be how this illness has arisen out of the whole Cosmos, how at some point in the Cosmos something arose that now is within his own skin. In such a case the man is interested in a severe illness in the same way as if it were something outside himself I

You will admit that what I have described is very difficult. And so it is with most things, at least on the physical plane. It is very difficult to take the most ordinary things we experience in our senses and thoughts as if we were standing outside them as objects. But this is just what we must try to do. And because it is so difficult it is not as a rule attempted. But everyone may be sure that if with great zeal he carries out the exercises described in the book, Knowledge of the Higher Worlds, he will gradually attain this knowledge.

But for this we must adopt the standpoint therein described—the exercises are not practised at all adequately. The knowledge will be attained only along by-paths because it is extremely difficult. It will be attained in the same measure in which interest in our own self decreases, so that we are no longer an interesting subject for ourselves, but an interesting object. That does no harm; it is indeed very useful because we ourselves are an object which is always to hand—only it must not be confused with the subject!

Now in the same measure in which we ourselves begin to become an object, we begin to be interested in everything outside us, and then we develop loving interest in the world and its phenomena. When the loving devotion to the world and its phenomena develops more and more, the mood of soul is able to intensify to the point where we not only pass out of ourselves but are able to metamorphose ourselves into other beings. Gradually we become capable of this. But such things are difficult for the soul of man and all kinds of help must be sought if this loving devotion is to exist.

I will indicate something that can be a help. A beginning can be made by making the physical world a motive for a kind of occult reading. I have often given an example from which it is good to start. If we confront a human being and look at his countenance, we realise: this boundary of the skin, these lines, what the eye sees—that is not the essential, that is the physiognomic expression of the indwelling soul. And if we had a drawing of the lines—the lines would not be the essential, but the soul which has given itself these lines as its form. And then we can look at external nature around us as though it too were an outer physiognomy. Materialistic investigators face the things of external nature just as if one were to say of a human being: ‘To talk of an indwelling soul is unreal, it is fantastic superstition. All that concerns me are the forms that can be measured and investigated.’

This is how ordinary men investigate external nature. But we can say to ourselves: Just as it comes naturally to see a man's countenance as the physiognomy of his soul, so we can look at the whole of external nature, not in the ordinary way but as the physiognomy of spiritual Beings behind it. And it is good here to look at the whole world of animals as the physiognomy of outer nature. It requires further insight and study not to see in the animals what is usually seen but to see in them something that may be conveyed in the following words.—

There is the eagle, flying towards the Sun; that is the direction upwards, into the spiritual worlds. I will take you, the eagle, as the symbol of rising into the spiritual worlds. I look at the human brow and see something suggesting the eagle-nature, something that is striving upwards into the spiritual worlds. I see how what is expressed in the human soul gives the physiognomy. The eagle is part of the physiognomy of external nature. In the soaring eagle I see something suggestive of the brow in the human countenance. I look at a bull and see how it is bound to the Earth as it chews its food, how it is only in its real element when it is given over entirely to the process of digestion, how in its whole life-process it is bound up with what it takes from the Earth. The bull suggests earthly gravity to me. Then I look at the human being and feel, spiritually: There too there is something of earthly gravity, but it is held in check, kept in equilibrium by the eagle nature in man. I feel how the bull nature is also in man, but it does not express itself in the same way as in the bull itself. The bull nature- is seen to be a physiognomic expression. So, too, is it with the lion nature when I contemplate the heart in man and compare it with the lion in external nature. In this way we can look at the whole world of the higher and lower animals.

There have been men who have related eagle, bull and lion to the human soul and they have made drawings. Such men have attempted to read what is written in the animal world and to glean from it—but in this case separated into its single letters—what is experienced as a totality in connection with the human being. Briefly, we can say: The physiognomy of nature is the animal world.

But it is not only the physiognomy which interests us when we contemplate the human being. When we try to go more deeply into the soul, we are interested in what we call the facial expressions. When the physiognomy is in movement, we come nearer to the soul through the play of facial expressions than through the physiognomy as such. Again, in external nature we can find this play of expression of the spiritual world behind. We find it when we look at the world of plants, at its shades of colour, its budding in spring, its blossoming throughout the summer. The Earth first thrusts it out and then, from the other side, the forces of the spheres enter into it, charming forth living movements in its infinite blossoming, growing and greening. When we look at this world of plants and relate it to a spiritual reality of the Cosmos behind it just as we relate a man's facial expressions to his soul—then this again is an exercise.

Thus, we can say: The plant world is the mien of nature. And then come gestures, movements which emanate from the soul. Just as we can call the animal world the physiognomy of nature, the plant world the mien of nature, so we can now see the forms of the mineral world as the gestures of nature. And to one who is practising occult reading and hearing in the real way, it is one of the most beautiful things that can happen to him to experience the mineral world in such a way that in the forms of the surface-boundaries of the minerals, in their characteristic relations to the Cosmos outside, in their iridescence, transparency, in the crystalline clarity of the quartz, of the lime-salts, of emerald and chrysoprase, he sees the infinitely diverse gestures of the spiritual Beings behind nature.

If we carry out such exercises, if we can really experience in the otherwise dead stones what is expressed through this dead mineral kingdom and is as if a soul were expressing in living gesture what lives in it—this is a help towards acquiring loving interest for all the beings that are around us. Then we gradually reach a stage of development in which—when the attainment of seership is possible—we are also able to transform ourselves into the beings around us. We realise that we have the power to do this. We can transform ourselves into all other human beings, but practice is necessary in the way described. The human being is capable of infinite metamorphoses in this connection.

Again, we can put a question, but before doing so let me speak of the feelings that are bound up with what I have described. The first experience brings about an attitude to the Hierarchies; the consciousness of being protected becomes a feeling that is suffused with piety. The feeling of being able to transform oneself into all the diverse beings brings respect for the humanity of man. We learn to value it in all its preciousness—the humanity that we do not find in the physical world, that we do not find in ourselves, but only find when we have really become another being. The feeling that necessarily accompanies the faculty of transformation does not lead us to pride, for every single transformation tells us that we are not as worthy as the being into whom we must transform ourselves. Realisation of the faculty of transformation means, at the same time, humility. A feeling of deep religious humility is bound up with the realisation of the faculty of transformation.

But another question can be raised. We evoke these powers of transformation from our inner being. Are they, then, within us all the time? Yes; just as the Imaginations we call up in the way described yesterday and today are always around us, so too are these powers of transformation always within us. But in order to have conscious control of them, we must develop in the way I have told you. At every moment we are not only ourselves but every other being as well. It is only that we do not develop our consciousness highly enough. We shall best understand this by thinking of the cases in life where a man on the physical plane transforms himself into another being.

On the physical plane, of course, man uses the forces which are in other circumstances the forces of transformation. But he uses them without knowing anything of them. He uses them every time he dominates his fellow-men by unjustifiably exerting his will over them, every time he does injustice to his fellow-men. This incorporates into his fellow-man something that is unjustified. He gains a certain power thereby because the lie goes on living in the other man.

So is it whenever evil is done. The forces with which some evil is done in the world are these same forces of transformation, but in the wrong place. Everything evil in the world is the unlawful application of these powers of transformation. Profound insight into the secret of existence arises when we know whence come the injustice, evil, crime and sin that happen in the world. They happen because the best and most holy powers which exist in man, the powers of transformation, are applied in the wrong way. There would be no evil in the world if there were not these most holy powers of transformation.

Even in a public lecture 1 once indicated this mystery of the power of evil, saying that it is the distorted application of the power which, in its proper place, would lead to the highest good. [The title of the lecture was: Evil in the light of Knowledge of the Spirit. Berlin, x 5th January, 1914. (Not yet available in English translation.)] This mood in the soul which comes when we know: Here in each human soul is something which on the one side can transform itself into all beings, and on the other, into egoism ... this is the mood with which we must confront the Cosmos if it is our aim to have spiritual hearing. That is a second vowel.

The mood we can have in regard to the mystery of evil as I have presented it to you, is the third vowel—what we experience when we know whereby a man may become evil. If we understand the mystery that it is the highest forces that in evil are applied in a distorted way, then we have the mood of a third cosmic vowel. These moods of soul must be actually experienced.

Thus, we have spoken of three cosmic vowels. It has taken some time to-day; we will speak of the others tomorrow. I had first to speak of the principle that is essential for establishing in inner experience that relationship to the Cosmos whereby, in dedicating our own powers of soul, we become hearers and readers of what is happening out yonder in the spiritual world.

From the previous lecture you will have been able to see that the very form of man's body is a result of the co-operation of Luciferic and Ahrimanic powers.

It is particularly important in the present age for man to recognize this co-operation between Luciferic and Ahrimanic powers; for only by such recognition can he gradually learn to understand the forces that are at work behind the external phantasmagoria of existence. We know very well that we have no occasion either to hate Ahriman or to fear Lucifer, since their powers are inimical only when they are working outside the realm where they belong. We spoke on this subject at some length in Munich last year [ see Secrets of the Threshold, by Rudolf Steiner. ]; and we have also given indications in this direction in lectures here in Dornach.

When we saw last time how the physical spatial body of man owes its form to the interaction of Luciferic and Ahrimanic powers, we were dealing with the most external element of human life in which Lucifer and Ahriman play a part. We come a little nearer to the inner nature of man when we pass from the physical to the etheric body. The etheric body may be regarded as the shaper of the physical body. At the foundation of our physical organism—and embedded at the same time in the whole etheric world—lies this etheric organism, in perpetual inner movement. Luciferic and Ahrimanic powers are active here too, as well as in the physical body. Man as etheric being—and it is important to recognize the fact—is also placed into the counterplay of these forces.

In order to give focus to our study of this question, let us now turn our attention to the three fundamental activities of the human being in so far as he is not physical human being. I refer to the activities of Willing, Feeling and Thinking.

So long as we regard man in respect of his physical body alone, we do not of course see this willing, feeling and thinking. Only in its physiognomy or in the performance of certain gestures or the like, does the physical body give us any indication of what is in man's inner nature. The etheric body, however, which is in perpetual movement, is continually giving expression to man's thinking, feeling and willing.

A purely external science finds itself in difficulties when it comes to consider these activities of the human soul. If you will study the various philosophies you will find that one gives pre-eminence to the will, another to thought; and there are again others which consider feeling as the most important force in man. But as to how thinking, feeling and willing unite in man to form a whole—to that problem none of the philosophies of modern times can offer a solution. This inability to form a correct idea of the relationship between thinking, feeling and willing in the life of the soul is not unlike the difficulty someone might experience who, in order to relate himself rightly to the world around him, set out to form a clear conception of man as he appears in the external world. We do not know—so say the philosophers—whether the human soul in its essential nature has more the character of willing or feeling or thinking. It is exactly as if someone were to say: “I have no idea what a ‘man’ really is. One person brings me a five-year-old child and says: There is a man for you! Then another person comes along and points me out a much taller being, who is what is called ‘middle-aged.’ Finally a third person comes and shows me an entirely different being, with wrinkled countenance and grey hair. And now I am really at a loss to know what the being called ‘man’ is, for I have been shown three totally different beings with this name.” Of course the true answer is that they are all of them “man.” The one is very young, the second somewhat older and the third quite old; they are very different in appearance. But by taking all three ages together we acquire a knowledge of “man.” It is the same with willing, feeling and thinking. The difference there too is one of age. Willing is the same soul-activity as thinking, but willing is still a child. When it grows a little older, it becomes feeling, and when it is quite old it is thinking. The matter is made difficult by the fact that the different ages live together in our soul in these three activities.

We have explained on other occasions (and you may read of it in my book The Threshold of the Spiritual World) that when we leave the physical world we come into a world where the law of change prevails instead of the law of persistence or fixity. There all is in constant change; what is old can suddenly grow young again and vice versa. Hence in that world the three activities can and actually do appear at one and the same time. Willing shows itself contemporaneously as young willing, as older willing (i.e., feeling) and at the same time also as quite old willing (i.e., thinking). The different ages are in that world intermingled, everything is mobile. This is how it is with the etheric body of man.

These changes cannot, however, simply come about of themselves. To begin with, a uniform and single action of the soul does not come to consciousness at all in ordinary life, we are quite incapable of bringing such a thing into consciousness. If we think of the etheric body in the likeness of a flowing stream—for it is in the etheric body that we have to make our observations—then we are obliged to say that this stream of soul-activity does not come to consciousness at all in our life; but into this stream, into this perpetual movement of the etheric body that flows in the current of time, Luciferic—and again Ahrimanic—activity enters. Luciferic activity has the result of making the will young. When the activity of our soul is streamed through by Luciferic activity the result is will. When the Luciferic influence predominates, when Lucifer makes his forces felt in the soul, then will is active in us. Lucifer has a juvenating influence on the whole stream of our soul-activity.

When, on the other hand, Ahriman brings his influence to bear on our soul-activity, he hardens it, it becomes old, and thinking is the result. Thinking, the having and holding of thoughts, is quite impossible in ordinary life unless Ahriman exerts his influence within our etheric body. We cannot get on in our life of soul, in so far as this comes to expression in the etheric body, without Ahriman and Lucifer. If Lucifer were to withdraw entirely from our etheric body, we would have nothing to fire our will. If Ahriman were to withdraw entirely from our etheric body, we would never be able to attain cool thinking. In between stands a region where Lucifer and Ahriman are in conflict. Here they interpenetrate; their activities play into one another. It is the region of feeling. The etheric body has actually this appearance; one can perceive in it Luciferic light and Ahrimanic hardness. If you could look at it, you would not of course see it as we might try to show it in a drawing; you would see it all in movement. But there are places where the etheric body seems to be quite untransparent, as if it had ice tracings in it. Forms and figures show themselves which resemble the patterns made by ice on a window pane. These are hardenings in the etheric body, and they are the result in it of the life of thought. This freezing of the etheric body at certain places is due to Ahriman; his forces have found entry there by means of thought. There are also places which seem to be full of light. Here the etheric body is transparent and gleams and glows with light. It is Lucifer who sends his rays into the etheric body of man and makes there centers of will. Then there are regions in between, where the etheric body is in perpetual movement and activity. Here you see at one moment hardness—and then suddenly the hardness is caught by a ray of light and melts right away. Hardening and dissolving, in perpetual alternation—such is the expression of the activity of feeling in the etheric body.

Not only, therefore, is the form of the physical body of man called into being by the interplay of Luciferic and Ahrimanic forces—now creating a balance, now disturbing it again—but in the whole etheric body too, Luciferic and Ahrimanic forces are continually active. When the Ahrimanic forces gain the upper hand, we have an expression of thinking; when the Luciferic forces are in ascendance, we have an expression of willing; and when they are in mutual conflict one with the other, we have an expression of feeling. Thus do Luciferic and Ahrimanic forces play into one another in the etheric body of man. We human beings are as it were ourselves the resultant of these forces, we are placed into their midst.

Now we must not imagine that we are present in this interplay with our full Ego. Our earthly Ego, the Ego that we have acquired in the course of earth evolution, can only come to its full consciousness in the physical body. Not until the time of Jupiter will the Ego be able to unfold itself completely within the etheric body. In all that takes place within the etheric body the real Ego of the human being has no immediate part. Had the progress of world evolution gone on without the intervention of Luciferic and Ahrimanic forces, then man would have been an altogether different being. He would, for example, have been able to have perceptions in his physical body, but he would not have been able to have thoughts. The capacity to have thoughts he owes to the fact that Ahriman can acquire influence over his etheric body. And he has impulses of will because Luciferic forces can acquire influence over his etheric body. These forces are therefore necessary for man, they must needs be present.

We have said that with our earthly consciousness we cannot descend fully into the etheric body. Only in the physical body can we experience our full Ego-consciousness. With the etheric body we enter a world with which we cannot fully identify ourselves. And it is so, that when Ahriman enters into our etheric body, something more enters in with him besides the thoughts he forms there. Nor is it only impulses of will that enter our etheric body with Lucifer. And the same must be said of the feelings, the realm where the two are in conflict. In so far as Ahriman lives in our etheric body we dive down with our etheric body into the sphere of the elementary Nature spirits—the Earth, Water, Air and Fire spirits. We are not cognizant of the fact because we are not able to descend fully into our etheric body with our Ego. Nevertheless it is always so. Within this etheric body not only does there live the power of the thoughts that we ourselves think, but the influences also of the Nature spirits; these enter in and make themselves felt. When a man has met with these Nature spirits he is able afterwards to tell of some experience he has had which he did not have in his ordinary Ego-consciousness. For it is when he, is in an abnormal condition that man meets the Nature spirits, namely, when the etheric body is to some extent loosened from the physical body.

How can such a thing happen? It can happen in the following way. The etheric body of man is in communion with the whole surrounding etheric world, therefore also with the whole sphere of the Nature spirits. Let us imagine, to take a simple case, that a man is walking along a road. When he is walking along a road in the daytime with his ordinary consciousness, his etheric body is properly in his physical body and he perceives with his Ego-consciousness what one is normally able to perceive with the Ego-consciousness. But now suppose that he is walking along a path by night. When we walk along a path by night, it is generally dark, and this fact will of itself produce in many persons a “creepy” feeling. And just because he gets into this condition, then the peculiar sensations that he experiences enable Lucifer to seize hold of him. His etheric body becomes loosened from the physical body, and then this emancipated etheric body can enter into relation with the surrounding etheric world.

Now let us suppose that the man comes into the vicinity of a churchyard where etheric bodies are still present over the graves of recently deceased persons. In the condition in which he is, with his etheric body loosened, he is perhaps able to perceive something of the thoughts which are still remaining in the etheric bodies of the dead persons. Suppose someone has died only a short time ago leaving debts behind him; he died with the thought that he has incurred debts. Then it can be that this thought is still present in the etheric body of the person after he has died. We do not of course ordinarily perceive the thoughts in the etheric body of a dead human being. But for a man who has come into the condition I have described it might well be possible. He could enter into relation with the etheric body of the other and perceive within it the thought: “I have incurred debts.” And then because this experience strengthens the Luciferic power in him, there arises in him the feeling: “I must pay the debt for him.” He experiences in this way in his etheric body something he would never experience in the physical body in normal life. Such an experience does not happen to us in ordinary human life, and when it comes it makes an extraordinary impression upon our consciousness. For it arouses the knowledge: “I have had a strange and singular experience. I have not had this experience within the body, nor can I ever have it within the body.” We have the feeling quite distinctly that we are somewhere else than in our body, and that is a strange, an unaccustomed feeling. We experience at the same time an overpowering desire to return once more into the body, we long for help to return again into the body.

This feeling of longing to return attracts to us certain elementary Nature spirits for whom this very feeling in us is food and nourishment. They come, because they are attracted by the feeling, “I want to be drawn into my physical body,” and they help us to find the way back to it. If one is asleep in the ordinary way, one finds the way back quite easily. But when one has undergone an experience such as I have described, it is difficult to find the way back. You must not of course imagine that we see the situation as we perceive things in the physical body; no, we see it imaginatively, in pictures. Someone comes to us—it is really a Nature spirit, appearing perhaps in the guise of a shepherd, and gives us the advice: “Go to a certain castle, I will take you there in my wagon,”—or some similar words. The situation may even be still further developed. The body which we have left and outside of which we have had the experience, may assume the appearance of an enchanted castle from which we have to release someone when we return into it. So do we “imaginate” in pictures the longing for the physical body and the help that the Nature spirits bring to us. And then we come back into the physical body—that is to say, we wake up.

People who have had such experiences will tell us that they feel they have in actual reality come into contact in this way with the thoughts of a dead man. They say to themselves: “That feeling I had was not something that was merely in myself, it was no mere dream that I dreamed, it was a feeling that communicated to me something that was taking place in the world outside. It is of course all expressed in pictures, but it does truly correspond to an event.” I will now read to you such a picture, where a man narrates what he has experienced. As you will see, it was an experience somewhat similar to the one of which I have spoken. He describes it as follows. “When I had taken leave of the soldiers I met three men. They wanted to exhume a dead person who owed them three marks. I was filled with compassion and at once absolved the debt, in order that the dead man might rest in peace and not be disturbed in his grave. I walked on a little further. A strange man with pale countenance accosted me, invited me to mount a leaden carriage, and persuaded me to go with him to a castle. In the castle, he said, dwelt a princess, who had declared she would marry only a man who came to her on a carriage of lead. He turned to the driver and said: ‘Drive in the direction of the sunrise.’ Then came a shepherd who said: ‘I am the Count of Ravensburg.’ He ordered the driver to drive faster. We came to a door and we could hear a tumult within. The door was opened. The princess asked the man whence he came and how it had been possible for him to drive in company with that old man—and behold, I saw that he who had led me thither was a spirit. Then I entered in at the door and took possession of the castle.”

That is to say, he came back into his body. There you have the description of just such an experience as I have been speaking of.

And what is such an event, when it happens to someone who then tells others of it? It is a Märchen (a fairy-tale [ see Goethe's Standard of the Soul, by Rudolf Steiner. ]).

You must not imagine that an experience of this nature is the only way in which man comes into relationship with the external etheric world through his etheric body. There is another. And that is, in an activity which is only half conscious, an activity in which the Ego only half participates—namely, the act of Speech. Our speaking is not so conscious as our thinking. It is not the case that speaking is something which belongs to us and which we have in our power. In speech live etheric Powers, and a good part of our speaking is unconscious. The Ego does not reach fully down into speech. When we speak we are in communication through our etheric body with the surrounding etheric world. We learn to think as individuals, but not to speak. We are taught to speak through the fact that our Karma places us into a particular set of circumstances in life. We have already seen how we may come into relation with the Nature spirits in abnormal conditions when the etheric body is loosened, and now we find that inasmuch as we speak and do not merely think silently, we come into relation with the Folk Spirits. The Folk Spirits enter our etheric body and live there—without our being aware of it. This life of the Folk Spirit within the human being really belongs just as little to his fully conscious Ego activity as does the “Märchen” of which I have told you. So much, then, for the activity of Lucifer and Ahriman in man's etheric body.

The Luciferic and Ahrimanic forces enter also into the astral body. When we come to study the astral body of man, we must turn our attention to what is the distinguishing mark of the astral human being as he is on earth—namely, consciousness. In the physical body form and force are the essentials, in the etheric body, movement and life: in the astral body, consciousness. Now in the body of man we have not only one consciousness, but two; the ordinary waking state and the state of sleep. But, strange to say, neither of these two states is entirely natural to us. Natural would be for us an intermediate state between the two, a state which, as a matter of fact, we never really consciously have.

If we were perpetually awake we would scarcely be able to develop in a proper, orderly manner through the various ages of life. Something is always present in us which is less awake than we are in our day-consciousness, and only by virtue of this are we in a position to evolve and develop. Ask yourselves, how much do you expect to be able to evolve through all that you experience and receive in ordinary life? For the most part, we merely satisfy thereby our desire, our curiosity, or our need of sensation. It is not often we act with deliberate intent to place what we experience in waking day life in the service of our development. The truth is, development takes place through the fact that something is continually sleeping in us, even in the daytime. I am not alluding to the habit of dropping off to sleep in the daytime! But when man is wide awake by day, something still remains fast asleep in him, and this it is which brings it about that he does not remain for ever a child, but evolves further.

The ordinary waking state is what comes to consciousness through our astral body. In this ordinary waking state we are, however, too strongly awake, we are too intensely given up to the external world; we are, in fact, quite lost in it. How does this come about?

The reason is that the waking consciousness lives under the influence of Ahriman. Ahriman has great power over our waking consciousness. It is quite different in the case of the sleep consciousness. In sleep consciousness we are too little awake. We are too engrossed in our own evolution; we are so completely and so powerfully within ourselves that all consciousness is obliterated. In sleep consciousness, Lucifer has the upper hand.

This is then how the matter stands with our astral body. When we are awake, Ahriman has the upper hand over Lucifer, and when we are asleep Lucifer has the upper hand over Ahriman. They are in equilibrium only when we dream; there they pull with equal force, they strike a balance between them. The ideas which are called forth by Ahriman in day consciousness and which he causes to harden and crystallize, are dissolved and made to disappear under the influence of Lucifer; everything becomes pictures when Ahriman is no longer busy fixing them in rigid ideas. They melt and become mobile in themselves. A state of equilibrium is induced in a pair of scales by having both scale-pans equally laden; we have, then, not a state of rest but a state of equilibrium. It is the same with the life of man. We have not in man a state of rest, but a state of equilibrium; and the two forces which hold the scales and each of which at certain times brings extra weight to bear, are Lucifer and Ahriman. In waking consciousness Ahriman's side sinks down, in sleep consciousness Lucifer's. Only in the intermediate state, where we dream, are the two scale-pans held in poise, not at rest, but delicately poised in equilibrium.

We can go on to carry our study into still higher regions of human life. Here too we shall find evidence of how Lucifer and Ahriman fill the world with their inter-working. Two ideas play a great part in human life. One is the idea of duty. We might also say, when we consider it from a religious point of view, the idea of commandment or behest. We speak sometimes, do we not, of the “behest of duty.” The other idea, which can be placed over against it, is the idea of right (or rights).

If you will reflect a little on the part played in human life by these two ideas of duty and of right—I mean, the “right” one has to do this or that—you will very soon realize that they are polar opposites, and that men's inclinations are turned now more in the direction of duty, and now again in the direction of right. We live certainly in an age when people are more ready to speak of right than duty. All possible spheres of life claim their rights. We have Workers' Rights, Women's Rights, and so on and so on.

Duty is the opposite idea of right. Our age will be followed by an age when duties will be more regarded than rights, and this will be directly attributable to the influence of the anthroposophical spiritual world-conception. In the future—certainly, in a rather distant future—we shall have movements where less and less emphasis will be laid on the demand for rights and people will inquire more and more as to their duty. The question will rather be: What is our duty as man, as woman, e.g., in this or that situation of life? The present epoch that demands rights will be succeeded by an epoch that asks after duties.

We said that right and duty play into life like two polar opposites. Whenever a man turns his thought and attention to duty, he looks right away from himself. Kant has given great and grand expression to this fact. He pictures duty as a lofty goddess, to whom man looks up: “Duty, thou great and exalted Name, thou has nought to do with fondness nor with favor; all that thou requirest is to submit thyself and serve.” Man beholds duty, so to say, raying down upon him from regions of the spiritual world. In a religious sense, he feels duty as an impulse laid upon him by the Beings of the higher Hierarchies. And when man surrenders himself to duty, he goes right out of himself. It is in this going-out-of-himself in the feeling of duty, that man can begin to learn how to get beyond his ordinary self.

There is, however, a danger to man in all such going-out-of his ordinary self, in all such endeavor after spiritualization. If man were to give himself up entirely to this, he would lose the ground from under his feet, he would lose his feeling of gravity. Therefore he must endeavor, when he surrenders himself to duty, to find within himself at the same time something that shall give him weight, so that he may keep his sense of gravity. Schiller expressed it very beautifully when he said that man has the best relation to duty when he learns to love duty.

This is really saying a great deal. When a man speaks of learning to love duty he no longer merely surrenders himself to duty; he rises out of himself, taking with him the love with which otherwise he loves himself. The love that lives in his body, in his egoism—this love he takes out of himself, and loves with it duty. So long as it is self-love, so long is it a Luciferic force. But when man takes this self-love out of himself and loves duty in the way that otherwise he loves only himself, he releases Lucifer. He takes Lucifer into the realm of duty and gives him, so to say, a justified existence in the impulse and feeling of duty.

If, on the other hand, a man cannot do this, if he cannot draw forth the love out of himself and offer it to duty, then he will continue to love only himself; and since he cannot love duty, he is obliged to subject himself to her, he becomes a slave to duty, he becomes, as we say, a man who “does his duty,”—hard and cold and uninspired. He hardens in an Ahrimanic sense, notwithstanding that he follows duty devotedly.

You see how duty stands, as it were, in a midway position. If we surrender ourselves to her, she annuls our freedom, we become her slaves, because Ahriman draws near on the one hand with his impulses. But if we bring ourselves—if we bring all our power of self-love—as an offering and offer it up to duty, bringing thus to duty the Luciferic warmth of love, then the result is that, through the state of balance induced in this way between Lucifer and Ahriman, we find a right relation to duty.

Thus we are truly, in a certain connection, redeemers of Lucifer. When we begin to be able to love our duty, then the moment has come when we can help towards the redemption and release of the Luciferic powers; we set free the Lucifer forces which are held in us as by a charm, and lead them forth to fight with Ahriman. We release the imprisoned Lucifer (imprisoned in self-love) when we learn to love our duty.

Schiller sets himself this very question in his “Aesthetic Letters”: How is it possible to rise above slavery to duty and attain to love of duty? Of course he does not use the expressions “Lucifer” and “Ahriman,” because he does not see the problem in its cosmic aspect. Nevertheless these wonderful letters of Schiller on the Aesthetic Education of Man are directly translatable into Spiritual Science.

Right, on the other hand, immediately shows that it is united with Lucifer. Man does not need to learn to love his right, he loves it already! It is perfectly natural that he should do so. It is natural for Lucifer to be connected with right in man's feeling—man feels that this or that is his right. Everywhere that right asserts itself, Lucifer is speaking there too. It is very often only too evident how Lucifer makes his voice heard in the demand of some right. Here it is a question of calling in something that can be set over against right. We have to call in Ahriman to create a polarity to Lucifer. And this we can do by cultivating the polar opposite of love.

Love is inner fire, its opposite is calmness—the quiet acceptance of what happens in the world. As soon as we approach our right with this quiet and calm interest we call in Ahriman. It is not easy to recognize him here, for we set him free from his merely external existence, we summon him into ourselves and warm him with the love that is already united with right. Calm and peace of mind have the coldness of Ahriman; in the quiet understanding of what is in the world, we unite our warmth and our understanding love with the coldness that is in the world outside. And then we release Ahriman, when we meet what has come about with understanding, when we do not merely demand our rights out of self-love but understand what has come about in the world. This is the eternal battle that is waged between Lucifer and Ahriman. On the one hand man learns in a conservative way to understand the conditions that are in the world, he learns to understand how they have come about from cosmic, karmic necessity. That is one aspect of the matter. The other aspect is that he feels in his heart the urge to make new conditions possible, continually to let the old give place to the new. This is the revolutionary current in human life. In the revolutionary stream lives Lucifer, in the conservative stream Ahriman, and man in his life of right lives in the midst between these two poles.

Thus we see how right and duty show each of them a state of equilibrium between Lucifer and Ahriman. We only learn to understand how the physical body, the etheric body and the astral body manifest in life, or how duty and right come to expression in the life of duty and the life of right, when we learn to recognize the interplay of great spiritual Powers, above all of those spiritual Powers who bring about the state of equilibrium.

For just as what is in the external world stands under the influence of the spiritual forces that bring about balance, so does our moral life too belong in a world of polar opposites. The whole morale of human conduct, the whole ethical life of man with its poles of right and duty, only become comprehensible when we take into account the instreaming forces of Lucifer and Ahriman. And when we look at the life of man in history, that takes its course in an alternation between, on the one hand, revolutionary and warlike—that is to say, Luciferic—movements, and on the other hand, conservative—that is, Ahrimanic—movements, there too we find a condition of balance between Lucifer and Ahriman. In no other way is the world to be understood than by recognizing in it these opposite forces and influences.

What we behold in the world outside is dualistic, it shows itself to us in opposites. And in this connection Manichaeism, correctly understood, has its complete justification. How Manichaeism is fully justified even within a spiritual monism—of that we shall have more to say in the future. The object I have had in view in these lectures is to show you how the whole world is a result of the working of balance.

Particularly evident is the result of the working of balance in the life of art. With this as our starting-point we will go on in later lectures to consider the arts and their evolution in the world, and the part that has been taken by different spiritual Powers in the evolution of the life of art among mankind.

To lead our present studies to a fruitful conclusion we must still pursue the rather subtle course I have been adopting, bringing together a great variety of ideas from different fields. For this reason we shall have to continue with this course also while the other course¹ is going on—between the 11th and 15th January. We must arrange the times by agreement with the Waldorf School. There is so much to bring in that we shall need these days too. Now I am also well aware how many queries, doubts and problems may be arising in connection with this subject. Please prepare whatever questions you would like to put, if you need further elucidation. I will then try to incorporate the answers in one of next week's lectures, so as to make the picture more complete. Working in this way we shall be able to continue as heretofore, bringing in what I would call the subtler aspects of our theme.

Let us envisage once again the course we have been pursuing. Our aim is to gain a deeper understanding of Astronomy—the science of the Heavens—in connection with phenomena on Earth. To begin with, we pointed out that as a rule the Astronomy of our time only takes into account what is observed directly with the outer senses aided, no doubt, by optical instruments and the like. Such, in the main, were all the data hitherto adduced when seeking to explain and understand the phenomena of the Heavens. They took their start from the ‘apparent movements’, as they would now be called, or the celestial bodies. First they considered the apparent movement of the starry Heavens as a whole around the Earth and the apparent movement of the Sun. Then they observed the very strange paths described by the Planets. Such, in effect, is the immediate visual appearance; portions of the planetary paths look like loops (Fig. 1) the planet moves along here, reverses and goes back, and then forward again, here ... And now they reasoned; if the Earth itself is moving and we have no direct perception of this movement, the real movements of the heavenly bodies cannot but be different from the visual appearance. Interpreting along these lines—applying mathematical and geometrical laws—they arrived at an idea of what the ‘real’ movements might be like. So they arrived at the Copernican system and at its subsequent modifications. Such, in the main, were the methods of cognition used; first, what our senses when looking out into the Heavens, and then the intellectual assimilation, the reasoned interpretation of these sense-impression.

We then pointed out that this procedure can never lead to the adequate penetration of the celestial phenomena, if only for the reason that the mathematical method itself is insufficient. We begin our calculations along certain lines and are then brought to a stop. For as I was reminding you, the ratios between the periods of revolution of the several planets are incommensurable numbers,—incommensurable magnitudes. By calculation therefore, we do not reach the innermost structure of the celestial phenomena. Sooner or later we have to leave off.

It follows that we must adopt a different method. We have to take our start not only from what man observes when he looks out into the Universe with his senses; we must take man as a whole in his connection with the Universe, and perhaps not only man, but other creatures too,—the kingdoms of Nature upon Earth. All these things we pointed out, and I then showed how the whole organization of man can be seen in relation to certain phenomena in the evolution of the Earth, namely the Ice-Ages in their rhythmical recurrence. They also have to do with the inner evolution of man and of mankind. This too, I said, will give us indications of what the real movements in celestial space may be. These are the kind of things we must pursue.

Before continuing the rather more formal lines of thought with which we ended yesterday's lecture, let us consider once again this connection of man's evolution with the evolution of the Earth through the Ice-Ages. We saw that the special kind of knowledge or of cognitional life which the man of present time calls his own has only come into being since the last Ice-Age. Moreover all the civilization-epochs, of which I have so often told, have taken place since then—namely the Ancient Indian, the Persian, the Egypto—Chaldean, the Graeco-Latin and then the epoch in which we are now living. Before the last Ice-Age, we said, there must have been developing in human nature what in the man of today is more withdrawn, less at the surface of his nature, namely his power of ideation—the forming of mental pictures. The inner quality, we said, of this part of our inner life is truly to be understood only if we compare it with our dream-life. It is through sense-perception that our mental pictures receive clear and firm configuration and, as it were, a fully saturated content. The mental pictures are being formed in a more inward region of our bodily organic life—farther back, as it were behind the sense-perceptions,—and this activity is dim and hazy like our dream-life. Our forming of mental pictures would be as dim as it is in dreams, if the experiences of the senses did not strike in upon us every time we awaken. (We may allow the supposition, to help explain what is meant.)

More dim and hazy than our life in sense-perception, this inner life of ideation, mental imagery, is related to those earlier phases in the evolution of man's nature which preceded the last glacial epoch, or which—to speak in anthroposophical terms—belonged to old Atlantis.

What must it then have been like for man? In the first place he must have had a far more intimate inner connection with the surrounding world than he has today through sense-perception. We can control our sense-perception with our will. It is with our will at any rate that we direct the vision of our eyes, and by deliberate attention we can go even farther in governing our sense-perception by our own will. At all events, our will is very much at work in our sense—perceptions, making us to a large extent independent of the outer world. We orientate ourselves by our own arbitrary choice. Now this in only possible because as human beings we have in a way emancipated ourselves from the Universe. Before the last Ice-Age we cannot have been thus emancipated. (I say ‘cannot have been’ since I am wanting now to speak from the empirical aspect of external Science.) During that time, as we have seen, the power of ideation—the forming of mental images—was especially developed, and in his inner conditions man must have been far more dependent on all that was going on around him. Today we see the world around us shining in the sunlight, but the way we see it is considerably subject to the inner culture and control of our own life of will. In Atlantean time the way man was given up to the outer world must have been somehow dependent on the illumined Earth and its illumined objects, and then again—at night-time when the Sun was not shining—on the darkness, the gloaming. He must in other words have experienced periodic alternations in this respect. His inner life of mental imagery, which as we saw was then in process of development must alternately have been lighting up and ebbing down again. This inner periodicity, brought about by man's relation to the surrounding Universe, was indeed not unlike the peculiar periodicity of woman's organic functions of which we spoke before, which is related to the Lunar phases though only as regards length of time. This inner functioning of the woman's nature (I said, you will remember, it is there in man too but in a more inward way and therefore less easily perceived) was at one time actually linked with the corresponding events in the outer Universe. It then became emancipated—a property of human nature on its own,—so that what now goes on in the human being in this respect need not coincide with the outer events. yet the periodicity—the sequence of phases—remains the same as it was when the one coincided with the other.

Something quite similar is true of the rhythmic alternation in our inner life—in our ideation, our forming of mental images. The whole way we are organized in this respect, implanted in us in a far distant past, is to this day more or less independent of the life of the outer senses. Day by day we undergo an inner rhythm, our powers of mental imagery alternately lighting up and growing more dim; it is a daily ebb and flow. We only fail to notice it, since it is far less intense than that other periodicity which runs parallel to the Lunar phases. Nevertheless, in our head-organization to this day we have an alternation between a brighter and a dimmer kind of life. We carry in our head a rhythmic life. We are at one time more and at another less inclined to meet our sense-perceptions actively from within. It is a 24-hour rhythmic alteration. It would be interesting to observe—it might even be recorded in graphically—how human being vary as regards this inner period of the head, the forces of ideation and mental imagery alternating between brighter and more lively and then again dimmer and more sleepy times. The dim and sleepy times represent, so to speak, the inner night of the head, the brighter ones the inner day, but it does not coincide with the external alternation of day and night. It is an inner alternation of light and darkness, or relatively bright and dim conditions. And people vary in this respect. One human being has this inner alternation of light and dark in such a way that he tends rather to connect the lighter period of his mental image-forming power with his sense-perceptions. Another tends to it with the darker. Individuals are organized in one way or the other, and differ accordingly as to their power of observing the outer world. One human being will be inclined sharply to focus the phenomena of the outer world; another tends to do so less,—is more inclined to an inner brooding. All this is due to the alternating conditions I have been describing. Notably as educators, my dear Friends, we should cultivate the habit of observing things like this. They will be valuable signposts, indicating how we should treat the individual children both in our teaching and in education generally.

What interests us however here and now is the fact that man thus makes inward, as it were, what he once underwent in direct mutual relation with the outer world; so that it now works in him as an inner rhythm, the phases no longer coinciding with the outer yet still retaining the periodicity Before the Ice-Age, man's periods of brighter and more intimate participation in the surrounding Universe,. and then of dim withdrawal into himself, will have coincided regularly with the processes of the outer world. He still retains an echo of this rhythm, which in those long-ago times proceed from his living-together with the Universe around him, where at one moment his consciousness was lightened and filled with pictures while at another he withdrew into himself, brooding over the pictures. It is an echo of this latter state whenever we today are inclined to brood more or less melancholically in our own inner life. Once again therefore, what man experienced in and with the world in those older times has been driven farther back into his inner bodily nature, while at the outer periphery a new development has taken place in his faculties of sense-perception. He had these faculties, of course in earlier epochs too, but not developed in the way they now are.

While looking thus at what has taken place in man through his connection with the phenomena of the world around him, we are in fact looking into the Universe itself. Man then becomes the reagent for a true judgment of the phenomena of the Universe. But to complete this we need the other kingdoms of Nature too. Here I should like to draw your attention to something well-known and evident to everyone, the essential significance of which, however, remains unrecognized.

Consider the annual plant,—the characteristic cycle of its development. We see in it quite evidently what I was mentioning yesterday—the direct and indirect influences of the Sun. Where the Sun works directly, the flower comes into being; where the Sun works in such a way that the Earth comes in between, we get the root. The plant too makes manifest what we were speaking of yesterday as regards the animal and then applied in another way to man.

Yet we shall only see the full significance of this if we relate it to another fact. There are perennial plants too. What is the relation of the perennial plant to the annual, as regards the way in which plant-growth belongs to the Earth as a whole? The perennial retains its stem or trunk, and the truth is: Year by year a new world of plants springs, so to speak, from the trunk itself. Of course it is modified and metamorphosed, yet it is a vegetation growing on the trunk, which in its turn grows out of the Earth (Fig. 2). If you have morphological perception you will see it as clearly as can be,—it almost goes without saying. Here on the left I have the surface of the Earth, and the annual plant springing from it. Here on the right is the stem or trunk of the perennial, from which new vegetation, new plant-growth springs in each succeeding year. I must image something or other (to leave it vague, for the moment) continued from the Earth into the trunk. I must say to myself—what this plant here (Fig. 2 on the left) is growing on, must somehow be there in the trunk too (on the right). In other words there must be some element of the Earth—whatever it may be—entering into the trunk. I have no right to regard the trunk of the perennial as a thing apart, not belonging to the Earth; rather must I regard it as a modified portion of the Earth itself. Only then shall I be seeing it rightly; only then shall I discern the inner relationships, such as they really are. Something is there in the perennial plant, which otherwise is only in the Earth. It is through this that the plant becomes perennial. In effect, precisely by taking something of the Earth into itself it frees itself from dependence on the yearly course of the Sun. For we may truly say: The perennial wrests itself away from its dependence on the Sun's yearly course. it emancipates itself from the yearly course of the Sun, in that it forms the trunk, receiving into its own Nature—becoming able, as it were, to do for itself what otherwise could only come about through the working of the whole cosmic environment.

Do we not here see prefigured in the plant world, what I was just describing with regard to man in preglacial times? For in those times, as I was showing, the inner rhythm of the man's ideation—his life in mental pictures—developed by relation to the surrounding world. What then lived in the mutual relation between man and the surrounding world has since become a feature of his own inner life. There is an indication of the same kind of change in the plant kingdom, in that the annual is changed to a perennial. This is indeed a universal tendency in evolution; the living entities are on the way to emancipation from their original connections with the surrounding world.

Seeing the perennials arising, we have to say: It is as though the plant, when it becomes perennial, had learned something it you will allow the expression—learned from the time when it depended on cosmic environment, something which it can now do for itself. Now it is able of itself to bring forth fresh plant-shoots year by year. We do not reach an understanding of the phenomena of the world by merely staring at the things that happen to be side by side, or that are crowded into the field of view under the microscope. We have to see the larger whole and recognize the single phenomena in their connection with it.

Look at it all once more. The annual plant is given up to the cycle of the year, with all the changing relations to the Cosmos which this involves. This influence of the Cosmos beings to fade away in the perennial. In the perennial, what would otherwise vanish in the further course of the year is, as it were, preserved. In the trunk we see springing from the ground the working of the year, made permanent and lasting. This transition of what was first connected with the outer Universe into a more inward way of working we see it throughout the whole range of Nature's phenomena, in so far as they are cosmic. Hence too there are phenomena in which we can more quickly find the living connections between our Earth and the wider Cosmos, whilst there are others in which the cosmic influences are more concealed. We need to find out which of them are sensitive reagents, telling of the cosmic influences. The annual plant will tell us of the Earth's connection with Cosmos, the perennial will not be able to tell us much.

Again, the relation of the animal to man can give us an important clue. Look at the animal's development. (Though we might also include it, we will for the moment disregard the embryonic life.) The animal is born and grows up to a certain limit. It reaches puberty. Look at the animal's whole life, until puberty and beyond. Without any added hypotheses—taking the simple facts—you must admit that it is strange, what happens to the animal once puberty has been attained. For in a way the animal is finished then, so far as the earthly world is concerned. Any such statement is of course an approximation to the truth, needless to say; yet in the main we must admit that in the animal no further progression is to be seen, not after puberty. Puberty is the important goal of animal development. The immediate consequence of puberty—all that happens as an outcome of it—is there of course, but we cannot allege that anything takes place thence forward, deserving to be called a true progression.

With man it is different. Man remains capable of development far beyond puberty; but the development becomes more inward. Indeed it would be very sad for man if in his human nature he were to end his development at puberty in the way animals do. Man goes beyond this. He holds something in reserve by means of which he can go farther,—can undertake quite other journeys, unconnected with sexual maturity or puberty. This again is not unlike the “inwarding” of the cycle of the year in the perennial as against the annual plant. What is in evidence in the animal when puberty is reached, we see it transmuted into a more inward process in man, from puberty onward. Something therefore is at work in man, that is related to a cosmic process in his development from birth until puberty, and that then gets emancipated from the Cosmos—just as it does in the perennial plant—when puberty has been outgrown.

Here then you have a subtler way of estimating the phenomena among the kingdoms of Nature; so will you presently find signposts, indicating the connections between the creatures upon Earth and the Cosmos. We see how, when the cosmic influences cease as such, they are transplanted into the inner nature of the several creatures. We will take note of this and set it on one side for the moment; later we shall find the synthesis between this and quite another aspect.

Let us now take up again what I have frequently mentioned: The incommensurable ratios between the periods of revolution of the planets of the solar system. We may ask, what would the outcome be if they were commensurable? Cumulative disturbances would arise, whereby the planetary system would be brought to a standstill. This can be proved by calculation, though it would lead too far afield to do it now. Only the incommensurability between the periods of revolution enables the planetary system, so to speak, to stay alive. In other words, the solar system contains among other things a condition even tending to a standstill. It is precisely this condition which we are calculating. When in our calculations we get to the end of our tether, there is the incommensurable—and there, withal, is the very life of the planetary system! We are in a strange predicament when calculating the planetary system. If it were such that we could fully calculate it, it would die,—nay, as I said before, would have died long ago. It lives by virtue of the face that we can not calculate it fully. What is alive in the planetary system is precisely what we cannot calculate.

Now upon what do we base these calculations, from which once more, if we could pursue them to the end, we must deduce the inevitable death of the whole system? We base them on the force of gravitation—universal gravitation. Suppose we take our start from gravitation and nothing more, and think it out consistently. We get the picture of a planetary system subject to the force of gravitation. Then indeed we do arrive at commensurable ratios. But the planetary system would inevitably die. We calculate, in other words, to the extent that death prevails in the planetary system, basing our calculations on the force of gravity. In other words there must be something in the planetary system—different from gravitation—to which the incommensurability is due.

The planetary orbits can be brought into accord with the force of gravity very nicely, even as to their genesis, but their periods of revolution would then have to be commensurable. Now there is something which cannot be brought into accord with the force of gravitation, and which moreover does not so tidily fit into our planetary system. I mean what reveals itself in the cometary bodies. The comets play a very strange part in the system, and they have recently been leading scientists to some unusual ideas.

I leave aside the kind of explanations which often tend to arise, where anything most recently discovered is seized on to explain phenomena in other fields. In physiology for instance there was a time when they were fond of comparing the so-called sensory nerves to telegraph-wires leading in from the periphery. Through some central switch or commutator the impulse was supposed to be transmitted, leading to impulses and acts of will. From the centripetal nerves it was supposed to be switched over to the centrifugal; they compared it all to a telegraphic system. Maybe one day something quite different from telegraph-wires will be invented and by this way of thinking quite another picture will be applied to the same thing. So do the scientific fashions change. Whatever happens to have been discovered is quickly seized on as a handy way of explaining the phenomena in other fields. Much as they do in medicine! Scarcely has any new thing been found,—it is “discovered” to be a valuable remedy, though little thought is given to the inner reasons. Now that we have X-rays, X-rays are the remedy to use; we only use them because we happen to have found them. It is as though men let themselves be swept along chaotically, willy-nilly by whatever happens to turn up from time to time.

So for the comets: By spectroscopic investigation and by comparison with the corresponding results for the planets, the idea arose that the phenomena might be explained electromagnetically. Such ideas will at most lead to analogies, which may no doubt have some connection with the reality, but which will certainly not satisfy us if we are looking into it more deeply.

Yet as I said, leaving this aside, there was one thing which emerged quite inevitably when the phenomena of comets were studied in more detail. While for the rest of the planetary system they always speak of gravitational forces, the peculiar position of the comet's tail in relation to the Sun inevitably drove the scientists to speak of forces of repulsion from the Sun—forces, as it were of recoil. The terminology is not the main point; it will of course vary with the prevailing fashion. The point is that science was here obliged to look for something in addition to—and indeed opposite to gravity.

In effect, with the comets something different enters our planetary system,—something which in its nature is in a way opposite to the inner structure of the planetary system as such. Hence it is understandable that for long ages the riddle of the comets gave rise to manifold superstitions. Men had a feeling that in the courses of the planets laws of Nature, inherently belonging to our planetary system, find expression, while with the comets something contrary comes in. Here something disparate and diverse makes its way into our planetary system. Thus they inclined to see the planetary phenomena as an embodiment of normal laws of Nature, and to regard the cometary apparitions as something contrary to these normal laws. There were times—though not the most ancient times—when comets were associated, as it were, with moral forces flying through the Universe, scourges for sinful man.

Today we rightly look on that as superstition. Yet even Hegel could not quite escape associating the comets with something not quite explicable or only half explicable by ordinary means. The 19th century, of course, no longer believed the comets to appear like judges to chastise mankind. Yet in the early 19th century they had statistics purporting to connect them with good and bad vintage years. These too occur somewhat irregularly; their sequence does not seem to follow regular laws of Nature. And even Hegel did not quite escape this conclusion. He though it plausible that the appearance or non-appearance of comets should have to do with the good and bad vintage years.

The standpoint of the people of today—at least, of those who share the normal scientific outlook—is that our planetary system has nothing to fear from the comets. Yet the phenomena which they evoke within this planetary system somehow have little inner connection with it. Like cosmic vagrants they seem to come from very distant regions into the near neighborhood of our Sun. Here they call forth certain phenomena, indicating forces of repulsion from the Sun. The phenomena appear, was and wane, and vanish.

There was a man who still had a certain fund of wisdom where by he contemplated the Universe not only with his intellect but with the whole human being. He still had some intuitive perception of the phenomena of the Heavens. I refer to Kepler. He was the author of a strange saying about the comets—a saying which gives food for thought to anyone who is at all sensitive to Kepler; way of though and mood of soul. We spoke of his three Laws—a work of genius, when one considers the ideas and the data which were accessible in his time. Kepler arrived at his Laws out of a feeling for the inner harmony of the planetary system. For him it was no mere dry calculation; it was a feeling of harmony. He felt has three planetary Laws as a last quantitative expression of something qualitative—the harmony pervading the whole planetary system. And out of this same feeling he made a statement about the comets, the deep significance of which one feels if one is able to enter into such things at all. Kepler said: In the great Universe—even the Universe into which we look by night—there are as many comets as there are fishes in the ocean. We only see very, very few among them, while all the rest remain invisible, either because they are too small or for some other reason. Even external research has tended to confirm Kepler's saying. The comets seen were recorded even in olden time and it is possible to compare the number. Since the invention of the telescope ever so many more have been seen than before. Also when looking out into the starry Heavens under different conditions of illumination—that is to say, making provision for extreme darkness—a larger number of comets are recorded than otherwise. Even empirical research therefore comes near to what Kepler exclaimed, inspired as he was by a deep feeling for Nature.

Now if one speaks at all of a connection between the Cosmos and what happens on the Earth, it surely is not right to dwell one-sidedly on the relation to our Earth of the other planets of our system and to omit the heavenly bodies which come and go as the comets do. It is especially one-sided since we must now admit that the comets give rise to phenomena indicating the presence of quite other forces—forces opposite in kind to those to which we usually attribute the coherence of our planetary system. The comets do in fact bring something opposite into our system, and if we follow it up we must admit that this too is of great significance. Something in some way opposite in nature to the force which holds it together, comes with the comets into our planetary system.

In an earlier lecture-course about natural phenomena I drew attention to something of which I must here remind you. Those who were present—the course was mainly about Heat or Warmth²—will no doubt recall it. I said that when we look at the phenomena of warmth in their relation to other phenomena of the Universe we are obliged to form a far more concrete idea of the Ether, of which the physicists generally speak in rather hypothetical terms. I said that in the formulae of Physics, wherever the force of pressure occurs as regards ponderable matter, we have to replace it by a force of suction as regards the ether. In other words, if we insert a plus sign for the intensity of a force in the realm of ponderable matter, we must give a minus sign to the corresponding intensity in the ether. I suggested that the well-known formulae should be looked through with this end in view; for one would see how remarkably, when this is done, they harmonize with the phenomena of Nature.

Take for example that whole game of thought, if I may call it so, the Kinetic Theory of Gases, of of Heat itself,—the molecules impinging on each other and on the walls of the containing vessel. Take all this brutal play of mutual impact and recoil which is supposed to represent the thermal condition of gas. Instead of this phenomena will become clear and penetrable the moment we perceive that within warmth itself there are two conditions. akin to the conditions that prevail in ponderable matter; the other must be thought of as akin to the ether. Warmth is in this respect different from Air or Light. For light, if we are calculating truly we must use the negative sign throughout. Whatever in our formulae is to represent the effects of light, must bear a negative sign. For air or gas the sign must be positive. For warmth on the other hand, the positive and negative will have to alternate. What we are wont to distinguish as conducted heat, radiant heat and so on will only then become clear and transparent.

Within the realm of matter itself, these things reveal the need for a qualitative transition from the positive to the negative in characterizing the different kinds of force. And we now see, very significantly, how for the planetary system we also have to pass from the positive—that is, gravitation—to the corresponding negative, the repelling force.

One more thing I will say today, if only to formulate the problem. For the moment I will carry it no further, but only put the problem; we shall have time to go into these things in later lectures. Now that we have ascertained all this about the cometary bodies, let me compare the relation between our planetary system and the comets to what is there in the ovum, the female germ-cell, in its relation to the male element, the fertilizing sperm. Try to imagine, try to visualize the two processes, as you might actually see them. There is the planetary system; it receives something new into itself, namely the effects of a comet. There is the ovum; it receives into itself the fertilizing effect of the male cell, the spermatozoid.

Look at the two phenomena side by side without prejudice, as you might do in ordinary life when you see two things obviously comparable, side by side. Do you not find plenty of comparable features when you contemplate these two? I do not mean to set up any theory or hypothesis, I only want to indicate what you will see for yourselves if you once look at these things in their true connection.

Taking our start from this, tomorrow we may hope to enter into more concrete and more detailed aspects.

• 1. Examples of the relation of Spiritual Science to the different branches of Science. Four lectures to students, Stuttgart, 11th to 15th January, 1921. Published (in the original German) in the Swiss periodical “Gegenwart”, Vol. 14, nos. 2 to 8, Berne, 1952.
• 2. Stuttgart, 1st to 14th March 1920, generally known as the “Second Scientific Lecture-Course”. Issued (in the original German) by the Science Section of the Goetheanum, Dornach, Switzerland, 1925.

In the evolution of mankind, as I have recently been showing, inner spiritual connections prevail, which send their influences through the soul of man. I showed this in relation to Goethe's endeavours in his Faust, where he relates Faust to the impulse of the fifth post-Atlantean age by associating him with Mephistopheles, an Ahrimanic power. I then tried to show how Faust had to dive down into the impulses of the fourth post-Atlantean age, which I tried to describe in their real essence. All this is necessary, so that there takes place in the soul of Faust a conscious interpenetration of that which prevails unconsciously in human souls by virtue of the laws of evolution.

I said that the fifth post-Atlantean epoch—our epoch—will have to do with the great and significant life-question of Evil,—the mastery of Evil in all directions. Human beings will have to learn to know all that the soul must rouse and bring forth within itself in order partly to overcome the powers of Evil, partly to transmute them into impulses of Good. All this has arisen on the foundation of the impulses of the fourth post-Atlantean epoch, which had to do especially with the problem of Birth and Death,—a problem which it had received as heritage from Atlantean time. We need only turn our gaze to the Christ-Impulse itself, entering in as it did in the first third of the fourth post-Atlantean period. This period began with the founding of Rome in the year 747 before the Birth of Christ. Thus, of the 2160 years of the fourth post-Atlantean epoch, 747 years had to run their course before the main impulse—the Christ-Impulse could enter in, as indeed it did precisely in this fourth post-Atlantean epoch. Has not the Christ-Impulse to do with the great and important question that summons into the evolution of mankind problems of Birth and Death in their supersensible significance? How much discussion, how much thought and feeling has there not been on Christian soil about the Birth of Christ! How infinitely significant a part is played by the Death of Christ! In the Birth and Death of Christ we see most pregnantly this wrestling of the soul of man with the problem of Birth and Death. It was a wrestling in the soul, because the same struggle had already been there in a more elemental, in a more physical form in the great Atlantean epoch. Notably in the fourth civilisation-epoch of Atiantis-in the middle of Atlantean time, and as an after-effect in the fifth period also,—forces connected with Birth and Death were subject to the power of individual human beings. I have already described some aspects of this fact. Forces there were in the Atlanteans—forces that could be developed and that had influence on Birth and Death in a far more than merely natural degree. The good and evil forces in the human being had a far-reaching influence upon the health and sickness of their fellowmen, and thereby also upon Birth and Death. In Atlantean time one saw an actual connection between the things one did as human being and what took place in the so-called “course of Nature,” as Birth and Death.

In post-Atlantean time—in the fourth civilisation-epoch of post-Atlantean time—this problem of Birth and Death was transplanted more into the region of the soul. But in our epoch, in the fifth, human beings will have to grapple with the forces of Evil in an elemental way, just as they did with Birth and Death in Atlantean time. Notably through the quite different mastery over the forces of Nature, the impulses of Evil will work into the world on a grand scale, in a gigantic way. In the resistance which human beings will have to summon forth from spiritual depths, the opposite forces—the forces of Good—will have to grow. And in particular, already during the fifth epoch it will be possible for men to bring Evil over the Earth, by exploiting the force of Electricity, which will assume far greater dimensions than hitherto. Even directly out of the force of Electricity itself, Evil comes over the Earth.

We need to place these things before our consciousness. He who desires to receive the spiritual impulses will then find points of resistance; he will find the starting-points for those impulses which must evolve by the very resistance of Evil. It is difficult as yet to speak in any detail in this connection; for in the widest spheres as yet, these details touch on interests of human beings which they do not wish to have molested. In this respect, human beings are divided. On the one hand are those who suffer greatly, because they cannot clearly realise how they are interwoven with World-Karma; how they simply must take part in this thing or that, and cannot become abstractly pious all at once. On the other hand are those who in many ways are caught up in this World-Karma of the fifth post-Atlantean epoch. They would rather not hear of what is really contained in the impusles that are going through the world, for it is often to their interest to represent as constructive the very impulses that are destructive. We have described, how since the last third of the nineteenth century there have been working among human beings those Beings whom I characterised as fallen Spirits of Darkness—Beings of the hierarchy of Angeloi. In the fourth post-Atlantean period, these Beings were still ministering members of the good, progressive Powers. They served in the creation of those orders which, as I told you, are derived out of the blood-relationship of men. Now they are in the realm of men, and as Angel-beings who have remained behind, they work into the inner impulses of human beings, to make effective in a retrogressive way—and thereby in an Ahrimanic way—all that which is connected with relationships of blood and clan, nation and race. Thereby they work to mar and to hinder those other social structures of mankind which should now arise out of quite other foundations than for example the bonds of blood, of family and race, clan and nation. To-day a very serious beginning of the work of these Spirits consists precisely in the abstract emphasis that is laid on the principle of Nationality. This abstract emphasis on Nationality, this setting up of programmes on the foundations of a national principle, is among those endeavours which we must attribute to the Spirits of Darkness who will stand far nearer to man—who will approach man in a far more intimate way—than did the backward Spirits of the fourth post-Atlantean period. The latter belong to the hierarchy of Archangeloi. Precisely this will be the significant aspect of the fifth post-Atlantean epoch. These Beings who stand immediately above the hierarchy of Man—these Angel-beings—are able to approach the individual human being very nearly and intimately. They do not merely approach the groups. The individual will believe that he is representing things out of his own personal impulse, where in reality—for we can truly put it so—he is possessed by the kind of Angel-being of whom we have been speaking.

Let us once more make clear to ourselves, what was the nature of the efforts of the backward retrogressive Spirits of Darkness of the fourth post-Atlantean epoch. For we shall then be more able to understand what is the nature of their efforts in our present, fifth post-Atlantean epoch. In the fourth post-Atlantean epoch, as I have told you, it was the normal thing to build all the social structure of humanity upon the bonds of blood—blood-relationship. During that time—that is, during the Graeco-Latin civilisation-epoch—the Ahrimanic-Luciferic backward Beings rebelled precisely against the bonds of blood. They were the inspirers of that rebellion which wanted to loosen human beings from blood-kinship. You can derive it even from the general teachings of Spiritual Science. And above all, it was in a sense the descendants of individualities who in the Atlantean time had still been working in a magical way,—it was the descendants of these, who as rebelling individualities, became the “Heroes” in the recapitulation of Atlantean time, in the fourth post-Atlantean epoch. I beg you now to observe how the Graeco-Latin epoch met these rebel-beings. For in that time, after all, there was still the wise guidance of mankind out of the Mysteries. They did not say to human beings: “Avoid these rebel natures! Avoid the Ahrimanic, Luciferic spiritual Beings!” They did not say this to them; they knew that it lay in the wise plan of cosmic evolution to place these Beings where they were and to use them. It is a weakness of many people to-day, when they hear of Lucifer and Ahriman, to explain: “For Heaven's sake, let us avoid them!” As though they could avoid them! I have often spoken of this. Knowledge was brought to the human beings of the fourth post-Atlantean time in the form in which it had to be at that time. The influence of the good Gods was there in the bonds of blood. Human beings gave themselves up to it, in the mutual love which was founded in the blood-relationships (for so it was at that time; to-day it must be more purely spiritual.) Yet, for the sake of progress, rebellions always had to take place. This way of cosmic evolution had to be explained to the people in myths and legends. To the Initiates they were communicated in another form—in a way more similar to the way in which these truths are being taught to us to-day. But in the widest circles, human beings of that time would not have been ready to receive the explanations of the myths. Therefore the exoteric myths were told to them. In these, however, deep significant truths of evolution lay concealed.

Let us consider an outstanding myth, connected with the very thing I have just been placing before you. It tells how an oracle prophesied to Laius of Thebes at his betrothal with Jocaste. It prophesied that from this union a son would be born who would become his father's murderer and live in incest with his mother. Laius did not let this deter him from the contemplated union; but when the son was born, he pierced his heels and had him exposed on Mount Cithaeron. To a shepherd the boy became entrusted. The shepherd's wife called him Oedipus on account of his pierced heels. You know how the story goes on. The boy Oedipus grew up; his talents developed. At an early age his soul was beset by doubts concerning his descent, for his companions drew his attention to many things. Then the Delphic Oracle pronounced an important saying, painful to study nowadays, if you can study it in its whole context. The saying is: “Avoid thy home-country; otherwise thou wilt become thy father's murderer, thy mother's husband.” This was said to Oedipus.

Now he was under a complete illusion. He did not know who his father and his mother really were. He could not but think Corinth, where he had grown up, his home. At last he wandered from Corinth in order not to bring about disaster there by killing his father and marrying his mother. But the very fact that he set out and took the way to Thebes became his doom. On the way he met a chariot in which his father Laius was travelling with a companion. A conflict arose; he killed his father and continued on his way to Thebes, and his first deed was, as you know, to solve the Riddle of the Sphinx. So we hay e Oedipus placed in the very fullest way into the evolutionary nexus of the fourth post-Atlantean age. For in a certain sense the Riddle of the Sphinx—the Riddle of Man—belonged to the fourth epoch. Oedipus was one of those who knew. Far from replying to the Sphinx: “I am reluctant to unveil a higher secret”; he solved the secret. Something was thereby implanted in the fourth post-Atlantean epoch. It was an impulse that worked on and on, and in which Oedipus played an essential part. For we Wright speak for many hours about the solving of the Riddle of the Sphinx by Oedipus; but we need not do so to-day. To-day we will only make clear that this deed reveals him as a characteristic Hero of the fourth post-Atlantean epoch.

Now he went on to Thebes, married his mother, whom of course he did not hold to be his mother, and was comparatively happy—till a plague arose. At length it was the seer Tiresias who revealed the truth. Jocaste, suddenly knowing herself tobe the wife of her son, killed herself by suffocation. Oedipus blinded himself and was driven away by his own sons. Another one, Theseus, then protected him in the Grove of Attica until his death, and he was buried in Attic soil. We need only call to mind the Oedipus-drama up to this point.

What does it represent? It represents an individuality—the Oedipus individuality—taken out of the blood connection, growing up outside the bonds of blood and then transplanted back again into the blood-connection, to his own detriment. We have before us no mere subjective rebel against the bonds of blood, but one who by the very laws of Nature becomes a rebel against the bonds of blood and thereby kindles and enflames them even against himself.

Look through the Greek mythology, and you will often find such human beings—Heroes who are placed into the blood-relationship in such and such a way, but who are then exposed so that they undergo their evolution outside the blood-relationship. Through the very fact that they are removed from the old order, from the normal order, they then bring in quite other impulses of evolution. Such an Hero is Oedipus; such too is Theseus who protects him in the wood of Attica.

No wonder if in ancient Greece they could not tell the people who was really behind these Heroes! They could not tell them that they were the great rebels, who were none the less necessary in the wise course of World-evolution. Think, for example, of Theseus himself. Here, too, it was an oracular saying that reached the ears of his father, so that he had his son educated far away. The mother, who had given birth to Theseus far from his father's home, was told: When the youth grows up so that he can wield a certain sword, then and then only let him return. Here again, Theseus is removed, transplanted away from the blood-connection. He too has to solve important riddles of the fourth post-Atlantean time. You know the legend of how he liberated Athens from the tribute of the youths who had to be sacrificed to the Minotaur, and of how he saved himself by means of Ariadne's thread. Theseus became the protector of Oedipus; yet Theseus is the very one who carries Helena away when she is ten years old, and keeps her in hiding. Theseus is brought into close connection with Helena.

Deep evolutionary riddles of the fourth post-Atlantean age are concealed beneath these things. The Court lady of the sixteenth century naturally had no more inkling of them than to exclaim: “From her tenth year onward she was nothing worth.” Yet in this line again, Goethe is hinting at sometning deeply significant. Goethe was well aware that that which stands behind Helena is in reality worthy of reverence, even as Faust revered her. But with regard to Helena of all people, the worst forces of calumny have been at work. Mankind might learn from such things; it can very easily happen that that which is worthy of true recognition—that which perhaps is highest—can be the most calumniated!

I only wished to point this out, to show how Helena herself stands in mysterious connection with those individualities who were the rebels of the fourth post-Atlantean epoch, and who at that time had the task—for the wise guidance of the Universe—to break through the blood-relationship.

How does it stand with Paris, who is presented to us by Goethe in the Invocation Scene—forgive the trite expression, I do not mean it trivially—as Faust's competitor or rival? How does it stand with Paris? Here too we are told; he was the son of Priam and of Hecuba, and his mother had a dream when she was pregnant with him. In this case it began not with an oracle but with a dream—albeit a dream containing deeper wisdom. It prophesied to Paris' mother that she would give birth to a burning torch that would set fire to the city of Troy. Therefore the parallel legend tells also of an oracle which announced to the father that this his son would serve in Troy's destruction. Whether for the one reason or the other, the father had Paris exposed. Paris, therefore, was also among those who were put outside the blood community. He was brought up in Parion, far from the bonds of blood; and it was there that there took place what the legend tells: how Eris assigned the apple to the most beautiful, and how Paris was called upon by the Goddesses, Hera, Pallas and Aphrodite, to determine which of them was the fairest. It was even said that Hera promised Paris Asia, that is the ruler- ship over the Earth, for ‘Asia’ at that time signified the rulership of the entire Earth. Pallas Athene promised him fame in battle; Aphrodite the fairest of women. Paris gave Aphrodite the prize of beauty.

Nov the great Song of Homer describes how significantly Paris thereby entered into the whole course of the affairs of Greece. In Paris himself we have an individuality rebelling against the bonds of blood. He takes Helena out of the Grecian bonds,of blood and tries to transplant her to Troy. He wants to break the bonds of blood. These things are always connected in this way; in the Greek Hero-legends we always see how there is placed into the midst of evolution that which is meant to break the bonds of blood. For the bonds of blood—in themselves strong, mighty and powerful—they are the thing that really brings about the social structure in that time.

There is one question which can come before us very clearly in this field, and it shall occupy us now for a few minutes. Someone might easily raise the following question: How does it stand with human freedom if such important deeds as the rape of Helena by Paris are accomplished by something taking place in the Spiritual World above, as in this case the rivalry of the three Goddesses? The human being then appears as the mere tool to execute what is not only prepared, but actually worked-out, in spiritual realms above. Now in a certain sense we must truly say: That which takes place through human beings here below is the reflected image of what happens in the Spiritual World. This is a point where the great riddle of freedom mightily knocks upon the doors of human knowledge. Are we really automata, who by their actions reveal the mere reflected image of what happens in the Spiritual World above? And again, how would the Spiritual World, which is the guide and leader in all that happens,—how would the Spiritual World stand there if, so to speak, it had nothing to do, if it were actionless? Two things must be understood: First, the universal course is really led and guided by spiritual forces, spiritual Powers; and nothing happens that does not happen down from the Spiritual World. And the second is, that the human being has Free Will. The two things seem diametrically opposite. We are here touching a great riddle, a problem that gives men very much to do, and they can never get beyond it lightly. For it is truly so: If we look up into the Spiritual World, what the Gods do there represents the deeds of Gods; and the human beings here below carry out the impulses of Gods. So indeed it is. How then can human beings be free?

Let me now place these problems before you with a few brief strokes. Of course one can only indicate a little of this problem at a time. Let us assume therefore: Up yonder are the three Goddesses with the conflict that is taking place among them. As a result of their conflict, there comes clown on to the Earth the impulse that proceeds from these their actions. We need not consider for our present purpose how these actions are in turn connected with still higher Hierarchies. That which takes place up yonder takes place with absolute Necessity; and as to that which Paris does, this also happens because the three Goddesses above have had this conflict with one another. How then is any freedom possible for Paris? It is practically out of the question, you will say. Yet it is not. For the ray falls down, as it were, on to the Earth; and here on Earth there is not one whom it can reach, but there are many. Assume, for example, that there are an hundred. Ninety and nine do not do the deed; the hundredth does it. Here in effect once more the Mystery of Number plays its part. These things are always confused. Paris does the deed, it is true, but the point is that Paris only becomes fully Paris inasmuch as he finds himself prepared to put himself in the very place where this impulse was able to he fulfilled. In short, the Gods would have found another one if Paris had not done it; and in that case the legend would be told of another.

It is through Number that you will come to the solution of this Riddle of Freedom. And if so be, at any given point of time, among the hundreds who stand here below no one is found, then the Gods wait till one arrives. He then accomplishes what the Gods place before him. Be that as it may, Paris it is who has accomplished the deed. It does not mar his freedom in the very least, for he could perfectly well have left the deed undone. Think of this aspect of the problem of Number, and you will find that the divinely necessary, wisdom-filled guidance of the Universe stands not in contradiction to human Freedom. Needless, to say, this does not exhaust the problem of freedom; this again is only a part.

You see, therefore, how in the total evolution of mankind the Heroes of ancient Greece, of whom we are told that they were exposed in childhood, are of great significance. And you may also call to mind (you will find it in one of my lectures; I do not know, I may even have said it several times) there is a similar legend of exposure in connection with Judas. Of Judas Iscariot we are also told that he was put out in his youth. This is a typical feature; it signifies in the language of myth and legend the entry of the rebel Powers, who rebel against the bonds of blood of the fourth post-Atlantean epoch.

Now the region out of which these impulses proceeded in the fourth post-Atlantean epoch is the region wherein the Archangel-Beings rule. Therefore the narratives are always such that the human being stands rather remote from the influences that take place out of the Spiritual World. Either it is an oracle that brings the message from the Spiritual World, or else it is the direct intervention of the World of the Gods Themselves. Helena, you know, is a daughter of Leda and Zeus; here too the Spiritual World works in directly. In our time it is the dark and backward Angel-Beings, and they naturally work through a far more intimate intercourse with human beings. I have already told you, if one would discuss or even only hint at many things that are connected with this working of the Dark Powers since the last third of the nineteenth century, one treads on very thin ice indeed! But you can tell from the whole context; the seeking of social structure through the bonds of blood, which was the right and normal evolution for the fourth post-Atlantean epoch, represents, where it remains behind in the fifth epoch, one of those impulses with which the human beings of this epoch will have to battle. We must however add another thing which I have also told you. Something entirely new is now occurring. The fourth post-Atlantean epoch—its wrestling with Birth and Death—was a repetition of Atlantean time. Now something new makes it appearance—something created directly out of Maya or Illusion. Yet this Illusion we must also understand; we must only understand it rightly. It goes without saying, Maya was always there. As I explained in the essay which you will shortly be able to read in the Reich, in relation to the Chymical Wedding of Christian Rosenkreuz, all consciousness originates out of Illusion. Yet since the fifth post-Atlantean epoch began, Illusion is present in a more than usual degree. Illusion will appear increasingly in this form:—Human beings will give themselves up to illusions. Illusions there always were, but they were always connected with other powers in the third post-Atlantean epoch, with the forces of “elective affinity”; in the fourth post-Atlantean epoch with the forces of Birth and Death; in the fifth post-Atlantean epoch with the forces of Evil. Illusion, Maya itself, will be seized upon by Evil. Moreover, it will all be permeated by that element of which I have also told you—by cleverness, intelligence.

It sounds paradoxical when one asserts that it is good for men that they can learn to know all these things. But the fact is, the human being can only come to spiritual freedom by growing strong against resistance. This, one can readily see.

Moreover, precisely that which is connected with the number Five is always connected in this way with the unfolding of Evil. Human beings will have to accustom themselves to one thing: to regard the inrush of the forces of Evil as an inrush of very laws of Nature, forces of Nature. Then they will learn to know them, and they will know what lives and moves in the very depths of things. We must not regard Evil from the outset as one would, who in the fulness of his egoism merely wanted to get away, to flee from it. We cannot do so. But we must penetrate it with consciousness; we must learn to know it,—really learn to know it. Above all, in our time already a force is preparing in the realm of human beings,—a force which tends to create illusions that are harmful and destructive. I will give you a little example of one such illusion. In giving this example, once again I do not wish in any way or in the very least to take sides in one direction or the other; I simply wish to give you an example of this entry of Illusion.

Assume that a politician appears upon the scenes to-day, wishing to speak out of his inmost impulse of his own attitude to the wheel of the world—to the various things that are being said and done to-day, from one quarter or another. Suppose that this politician found occasion to express himself about the part that is being played in the events of our time by the British State system (I say the State system; for with the nations themselves we are not concerned in this connection) and by the hidden powers that are behind it,—powers of which we have often spoken. Assume that a politican feels called upon to speak of this. He wishes to make plain how he considers that a right relationship to the British impulses can be established.

Suppose now that such a politician were to say the following. Suppose he were to say: It would be an unfriendly action against the Power that rules the Sea, to paralyse or lessen its superiority. What would you say? This politician notes the fact that there is a Power that rules over the Sea. One must take some attitude towards it. Since, after all, this Power rules the Sea, it would be an unfriendly act, he says, to hinder its development. Therefore one should refrain from such unfriendly action.

What could one say of such a politician? I think the very least that one could say would be that he stands for a policy of Power—Machtpolitik. Is is not so? Wherever the Power is, in that direction let us turn. This, at the least, seems to emerge from his words. But to-day one does not say so. One does not take one's stand in such a case and frankly say: “I stand for a policy of Power; I will attach myself to the Power which happens to have power.” But on the contrary one says, one defines it thus: “I stand for Right and Freedom and for the Independece of Nations.”

One says these two things side by side. One says that one stands for Right and Freedom of the Nations, and directly side by side with this, one says: “Let us above all attach ourselves to the particular Power which has the power, and commit no unfriendly act in relation to it.”

You see from this how human beings involve themselves in illusions. For I have here put before you the case of the Swedish politician Branting. He, a neutral politician, is the man who spoke in this way. That is the way one carries on a neutral policy, of course. I do not say it as a reproach or to take sides with one or another party. I say it as a pure description of how such things must take their course to-day. One is enthusiastic, needless to say, for Right and Freedom of the Nations, and yet—one stands for a such a policy. One does not confess that one stands for it for the simple reason that one can do no other,—that would be the truth,—but on the contrary one says that one stands for it inspired by the impulses of Right and Freedom for all Nations.

With such things as these we must indeed concern ourselves. It is not enough for anyone to give himself up to the fairy-tales that are going through the world to-day; we must take these things into our consciousness. Only by this means is it possible to attach oneself to the real impulses of evolution which I have described. No age was ever so little enlightened about itself as is the present. No other age stands in such dire need of enlightenment about itself. Think only how proud it was of its great progress in every kind of human thought. Why, they had even succeeded in finding impulses for Social Science, out of Natural Science! I have often spoken to you of the science of social life.

Think for a moment, what is so often said in official quarters to this day on educational and social questions, questions of right and justice and so forth. Try to transplant yourself into the frame of mind in which these people bring forward their supposed infallible truths, while at the same time they would suppress absolutely everything that resounds from any other quarter. Part of what modern humanity believed thus fondly, has led to the event that through the impulses of this humanity,—impulses of Illusion upon the one hand, of Nationality upon the other—five million human beings have been consigned to death during two years and three to three-and-a-half million have been permanently wounded. It was so after two years, and now, considerably more than three years have elapsed. This is only the consequence of the false thoughts that were entertained,—thoughts in which illusion was allied with destructive power. From many another thing that is spoken nowadays about education or questions of right and justice, similar consequences will evolve if it goes on in this way, uninfluenced by spiritual life and being. For in the last resort everything depends on this. To kindle the spiritual forces in the consciousness of mankind is an absolute need for the fifth post-Atlantean epoch. Our criticism of the opposite, materialistic opinion is but a part of the zeal with which we call to life the spiritual impulses within us. This is the thing that matters. Whatever has to happen among men must also be undertaken by men. If we have made ourselves ready to take our stand where the ray falls, the ray will come in good time; of that you may be certain. This preparation, this making-ready, can, however, only take place through the community. It will be for the individual human beings, in the fifth post-Atlantean epoch, only so far as the ideas are concerned; but it will depend on the understanding with which communities will receive these ideas.

Hold to this thought, my dear friends.

Yesterday I spoke to you of the scene from Part II of Goethe's Faust that had just been performed, and I should like to run over again the main thoughts then under consideration. For in this scene we are dealing with one of the most significant of Goethe's creation, with a scene he added to his Faust after having wrestled with the problem of Faust for about sixty years. Moreover, we have to do here with a scene through which we can look deep into Goethe's soul, in so far as it was dominated by the urge for knowledge—dominated above all by the great seriousness of this urge. While grasping all the knowledge in this poem of Faust we must never forget, however, that everything revealed in it with such lofty wisdom in no way prejudices—as is frequently the case with lesser poets who attempt anything of the same kind—in no way prejudices the purely artistic force of its construction. I have drawn your attention before to what Goethe stressed to Eckermann, namely, that there is much concealed in his Faust, many riddles of man to be recognised by Initiates, but that he had taken trouble to put it all into a form that, regarded merely from the theatrical standpoint, can with its pictorial quality impress even the simplest natured minds. Now let us bring again before our souls just the main points of what was said yesterday about all that is thus concealed, and afterwards go on to what we could not then touch upon. I mean, the conclusion of the scene.

I said yesterday that this scene shows clearly how Goethe was following up the problem of man's self-knowledge, man's comprehension of himself. For Goethe, knowledge was never something merely abstract and theoretical; to grasp the truth was for him a scientific urge. Also, for him—as it will increasingly be for future human evolution—what he sought in his soul as knowledge was something that has to be an impulse to experience life in all its fullness, to experience all that life can bring to man in the way of fortune and misfortune, of joy and sorrow, of blows of fate and opportunities of development. But, in addition to this, the urge for knowledge must be related to all the claims life makes on a man, as regards his behaviour towards society as a whole, as regards what he does and creates. Faust is not meant to be represented merely as a man striving after the highest knowledge, but as one bound up in his innermost being with all that life demands and brings. To this end, Goethe seeks knowledge for his Faust, that is, knowledge of man, comprehension of the self, comprehension of the forces at present latent in mankind. But Goethe sees clearly that ordinary knowledge, dependent on the senses and conditioned by the understanding, cannot lead to this self-knowledge. For this reason he introduces into the Classical Walpurgis-Night Homunculus, the product that was supposed to be, for mediaeval research, the copy of a human being that, within external nature, the physical understanding was able to put together out of natural forces and natural laws. All this comes into the idea of Homunculus. Yesterday I went more deeply into what Goethe meant to convey in his Homunculus, apart from any superstition connected with him; but now let us consider his more obvious meaning. In his Homunculus-idea he wished to represent what a man, here in the physical world, can recognise in himself. Whoever makes use only of the knowledge offered him by science, or by the study of physical life, can never gain knowledge and comprehension of man in accordance with Goethe's conception. He will never know Homo, the human being; he will be able to picture in his soul only Homunculus, an elemental spirit who has come to a standstill on the path to becoming man. Goethe wrestles with this as with a problem of knowledge: How can the idea of Homo grow out of the idea of Homunculus?

The whole mood and tenor, the whole artistic structure of the Classical Walpurgis-Night shows how clearly Goethe saw that the problem of human nature con only be solved by a knowledge based on investigation pursued, outside the body, by man's soul and spirit.What he wishes to ray forth from his Faust is his conviction that information concerning man can be given only by those who admit the validity of knowledge acquired outside the instrument of the physical body. Hence, true Spiritual Science, true Anthroposophy, alone can lead to the knowledge of man, of Homo; while all the other knowledge dealing with the physical world, can only lead to the idea of Homunculus. As far as possible, during the whole of his life, Goethe was ceaselessly occupied in striving towards this supersensible knowledge. He sought it on various paths, and those paths that opened out to him he endeavoured to portray artistically in his Faust. Faust was to represent for him a man who at last arrives at a real knowledge and comprehension of mankind.

Now, in Goethe's time Anthroposophy was not yet, and could not have been, in existence. Hence Goethe tried to associate himself with his contemporary culture, in which thee were still echoes of atavistic spiritual vision. And after showing all that is in the Romantic Walpurgis-Night of the first part of Faust to be inadequate for knowledge of man, his great desire was then to take refute in the Imaginations of the Grecian myths. We have so often spoken of Goethe that we can easily see what lay beneath this idea of his.—Goethe felt and experienced that man is not to be grasped through the concepts of physical understanding. But he had no wish, as yet, to supersede these by his own Imaginations; therefore he sought to give a new form to those of ancient Greece. Thus, if we wish to give a more exact description of the scene just presented, we may say: Goethe wanted to show how a man, Faust, has been approached (from outside, but that is of no importance) by the idea of Homunculus, the only idea to be obtained in this respect in the physical world. He wanted to show how such a man, by his state of consciousness undergoing a change through his leaving the body, will then behave differently. He will behave like a man who, asleep at night outside his body, becomes able to perceive what is around him, all that surrounds him of a soul and spirit nature. Then, if he goes to sleep consciously, as it were, retaining his consciousness in sleep, if, sleeping on, he can take with him into his sleep-knowledge the idea of Homunculus acquired in his physical life, he can so transform it that it seizes hold of human reality. This is what Goethe wished to represent; and to help in the task, he took the pictures of the Grecian myths. He shows often in this scent how far in his feeling he was removed at least form the superstition of the pedant, who sees nothing more in such myths than poetic fiction and creations of fantasy. And I have often told you that, as a result of this superstition, it is claimed that legends, traditions, myths, persisting among simple peoples, are conceptions of nature transformed by fantasy. These superstitious pedants have really no idea how small a part fantasy plays in the creations of simple minds, not how prevalent among them is a certain atavistic power of beholding reality in dreams.

Now in the myths developed by the Greek spirit, there is not merely poetry, there is a true vision of reality. And the element Goethe first presented was the one in which all ancient peoples have seen the impulse in the soul that brings about its separation from the body. Connection with the outside world was much closer for the men of old than for the present-day abstract rationalistic man. In olden days when men climbed a mountain, for instance, they did not merely experience a physical, barely perceptible difference in the breathing, a densification of the atmosphere, or a change to the eye in perspective; for them it was a passing from one condition of the soul to another. For a man of those days the ascent of a mountain was a far more living experience than for modern man who has become so abstract. They felt with special vividness, what some sea-farers still experience today in a primitive, less delicate way, that, to a certain degree, soul and spirit actually free themselves from their instrument, the body. The more sensitive sea-faring folk still have this experience. But the men of old felt as a matter of course: “When I sail out on the open sea, and am no longer connected with the solid earth and its definite forms, then my soul frees itself from the body, and I see more of the supersensible than when I am surrounded by earth's rigid outlines.”—This is why, when Homunculus is to be changed into Homo, Goethe introduces a gay festival of the sea, and it is Thales, the man of natural philosophy, who conducts Homunculus thither.

And we see the Sirens. I spoke of this yesterday so today I shall not dwell upon the dramatic an pictorial way in which everything here is put into external form. I will, however, point out that the deeper mystery that Goethe would also have us see, the mystery of the Sirens' song, lies in these demonic beings belonging on the one side to the sea, but being able to become living, as demonic beings of the sea, only when the moon shines upon it. The moonlit sea lures forth the Sirens who, in their turn, lure forth man's soul from within him. The state of consciousness in which the supersensible world can be perceived in Imaginations, in pictures, is therefore brought about by the Sirens. Above all they practise their wiles on the Nereids and Tritons, who are on their way to Samothrace, to the sacred Mysteries of the Kabiri.

Precisely why does Goethe introduce the Kabiri? This is because his Homunculus is to become Homo, to become man, and because the Initiates of the holy Mysteries of the Kabiri in Samothrace were above all destined to learn the secret of man's becoming. It was this secret that was represented in the Kabiri. Here in the physical world is accomplished physical becoming, but this has its counterpart in the sphere of spirit and soul, a counterpart only to be seen outside the body in Imaginations. Unless the abstract idea of Homunculus is brought into connection with what can be seen here, Homunculus can never become Homo. Thus Goethe believes in all that the Greek felt when thinking of his Kabiri in Samothrace; he believed something was to be found there over and above the abstract idea of Homunculus, through which it might grow to the idea of Homo.

Let us without prejudice speak of what this really involves. In what man can experience of himself through ordinary knowledge, that amounts only to what he is as Homunculus, Goethe saw something to be compared with the unfertilised human germ-cell. Considering the unfertilised germ-cell in the human mother, we recognise it as something from which no physical human being can arise. It must first be fertilised; only then can there be a physical human being. And when we think with physical understanding alone, in these thoughts the inner being of man can never be lit up, for this is only what can be produced one-sidedly, and may be compared with what can be produced by the woman one-sidedly. All it is possible to grasp with out physical understanding, must be fertilised by knowledge gained outside the physical body. Half the riddle on man is hidden from the mere physical power of understanding. The atavistic clairvoyance adapted to ancient times wished to point, in the Mystery of the Kabiri, to what, in the spiritual connection of nature, is the other half of man's becoming which in its turn points to the immortal in man. That is why Goethe thought that possible through the impulse of the Kabiri the developing of Homunculus into Homo might be represented.

But Goethe, as one who sought knowledge, was not only to a high degree a serious seeker, but, at the same time, something which, my dear friends, is very much rarer in the sphere of knowledge than one might think—a deeply honest soul. He wished to test how far he would get by breathing new life into such a mystery as that of the Kabiri. Those who seek knowledge with less honesty make a few antiquarian studies, perhaps adding a few fantasies founded upon these, and then consider they know something of what is expressed in the Kabiri Mystery. Yes, my dear friends, the honest seeker after knowledge never knows as much as the seeker who is less honest, for he always considers himself more stupid than those who light-heartedly piece together information from here and there, which, easily acquired, is then said to be absolutely complete. Goethe was not one of those who took knowledge thus light-heartedly. He knew that, even if he had striven for it from the year 1749 to the year 1829, in which he wrote this scene just witnessed (a scene written in the most difficult circumstances about two years before his death) even if he has grown old in this striving and has never relaxed, nevertheless, for the honest searcher after knowledge there is always a remaining sting. Perhaps in some direction one ought to have done better.—This is what worked so intensively out of Goethe's very nature—this absolute honesty. This made him recognise, where the riddle of the Kabiri is concerned: As a modern man who can no longer call upon clairvoyance, I cannot know what the Greeks thought about the Kabiri—I cannot know this for certain!—But perhaps that is not of most importance, for Goethe had the feeling that there was a kind of knowledge of the Kabiri Mystery within him, which, however, he could not wholly grasp. It was like a dream that not only immediately fades, but of which one knows that, although it passes away so quickly, it contains something most profound; it hovers so lightly that the understanding, the intellect, does not suffice, the soul-forces do not suffice to give it clear and definite outline. It is precisely in this intimate inner development that there lies the significance of this scene. We do not understand it at all if we wish to explain every detail. For Goethe has called up pictures for the very purpose of showing—“Here I am close to my goal yet cannot reach it.”

Thus, he introduces the Kabiri to show how, perhaps not he but someone who fully grasps the Kabiri Mystery, may find the bridge for Homunculus, with the help of that Mystery, to come to Homo. He himself cannot yet succeed in this, and has therefore chosen other paths in the imaginative world. That is why he makes the philosopher Thales conduct Homunculus into the presence of Nereus. Now Goethe thought very highly of Thales, though not to the point of giving him credit for being able to show Homunculus how to become Homo. This Nereus has a great gift of human understanding and knows how to transform the divine into the demonic, thus foreseeing the future, so that it may be supposed he knows something about changing Homunculus into Homo. But here again Goethe wishes to show that this is not the path. For on this path we come to a one-sided development, raising the human critical understanding to a demonic height that not only runs to dull criticism but to actual prophetic criticism holding in mind the good side of human criticism. Nereus, however, a kind of priest among the demons, is not in a position, either, to approach the Homunculus-problem. He does not even want to do so. Goethe has the feeling that, should human understanding be developed to the demonic, should the critical faculty of investigation possessed by man be—shall we say—demonised, he would then lose all interest in this most profound human problem of raising Homunculus to man. Thus nothing is to be gained from Nereus. But he does at least draw attention to the imminent approach of his daughters, the Dorides, sisters of the Nereids, and among them, the most outstanding of them all, Galatea. Yesterday I tried to indicate what is represented in this picture of Galatea.

You see, my dear friends, the modern man of research sees everything telescoped into a single moment of life. In the Greek world-conception—by no means confined to what is generally known as classical Philology—what live in the human being was still closely connected with all that lives in the whole of external nature. All that contributes to the becoming of man exists in another form, weaving and pulsing through every process of nature. But we have to be able to discover it. Our present capacity for knowledge is not sensitive enough to penetrate into the regions through which we participate in external nature, in the experiences of the great universe. These experiences are, indeed, concealed in man, in his development from the human germ-cell, from conception, fertilisation, to birth and his appearing as a human being. The same processes that then take place, in concealment within the human being, are going on continuously all around us. It was precisely this which, in the Kabiri Mystery was disclosed to the candidate for initiation—how in nature conception and birth are living. We see the moon rise and set, we see the sun rise and set, feel the warmth the sun sheds around, receive the light it radiates; we see the clouds moving, look upon their changing forms. Within all this weaving and pulsing through the world lies the impulse of becoming. But modern man no longer perceives this; he will perceive it, however, if he develops himself further through Spiritual Science. And formerly he perceived it with an atavistic sense of cognition, with the atavistic perception and conception of olden times.

Here we must have recourse to that finer capacity for perception still existing in days of yore. It might be said that what happens when, instead of direct sunlight, moonlight is on the sea, moonlight is reflected on the waves, is experienced half consciously as dreamy presentiment, as the foreshadowing of a dream. Man today looks at the way moonlight is reflected on the waves; and all the physicist can say is that moonlight is polarised light. That is an abstraction that says very little; and the physicist experiences nothing of what is actually happening. We experience it today if someone burns us with red-hot tongs; our capacity for sensitive feeling takes us that far. But in the Greek world-conception it was recognised that something of soul and spirit lives in the rays of the sun, something similar, yet distinct, is living in the rays of the moon, and that something actually happens when the moonlight—that borrowed sunlight—is wedded to the waves of the sea. It knew what was surging there when the pulse of the moonlight throbbed in tune with the waves of the sea. When the moon was thus wedded to the waves, the Greeks perceived in this light-enchanted weaving the impulse surging, pulsing, through the external world which, from conception the birth, pulses and surges in man. Outside in nature the Greek perceived in another form what is present in man when, in the physical sense, the mystery of human becoming is being accomplished.

Goethe, by putting into new and artistic form what intimately and delicately the Greeks might have felt, shows clearly how it echoed in his own feeling. He expresses all this by making Thales point to the retinue of the moon approaching on little clouds, accompanying Galatea's shell-chariot. This shell-chariot is the generating force in external nature pulsing through the sea. Goethe associates it with Luna, the Moon-force, the Moon-impulse. Thus, once again he evokes a significant Imagination from the Greek world-conception, in order to draw nearer the process by which, in man's conception, the abstract Homunculus-idea can become that of the Homo. Only when we can with feeling experience the intimate details weaving and surging in Goethe's wonderful pictures, do we really enter into what in this scene was living in Goethe's soul. We shall never go deep into all this scene contains if we try to grasp it with our bald, abstract concepts, and without arousing in ourselves an intimate sympathy with what Goethe was able to experience.

Thus, if I may express myself in dull, theoretical fashion, we shall come nearer the solution of the Homunculus-Homo problem if this idea, seen from outside the physical body, is planted into the generative impulse weaving, throbbing, through nature. Even before he brought Homunculus into contact with this generative impulse, Goethe had called in Proteus, the demonic being whose inner bent of soul Goethe regarded as most closely allied to his theory of metamorphosis. He has endeavored in this theory of metamorphosis, to follow up the changes in the living form, from the lowest order of beings up to man, hoping in this way to come nearer the riddle of man's becoming, the riddle of Homunculus-Homo. We know that Goethe had far to go before being able to arrive at the solution. He thought to recognise that the foliage leaf changes into the petal of the flower that, in its turn, becomes the stamen and pistil of the flower. He also believed that the bones of the spinal column are transformed into the skull bones. There he stopped, for he could not press on to the crown of this metamorphosis-idea, that appears for us when we know that a metamorphosis takes place in the forces which, from one incarnation, from one earth-life to another, permeate the human body. What today is my head has its form through the metamorphosis of the rest of the body of the previous incarnation; and what is my present body will be, with the exception of the head, transformed till, in the next incarnation, it becomes my next head. This is the crown of Metamorphosis. But Goethe could only give us the elementary stages of the idea of metamorphosis which flows on into Spiritual Science. He came nearer its further stages when trying to grasp and put into poetic form the problem of Homunculus-Homo.

And he set forth with honest doubt all that could be reached through Proteus as the representative of the metamorphosis-idea. Proteus appears in his various forms that exist, however, side by side. Everything that can lead to the birth, the supersensible birth, of the Homunculus-idea is here brought in by Goethe. Now he again comes to a standstill. Then fresh light flashes in. In contrast to all that is demonic, the elemental beings of a spiritual nature, Nereids, Tritons, Dorides, Nereus, Proteus, and so forth, in contrast to all these, there appear the Telchines. These, the oldest artists, as it were, of the earthly world during the fourth post-Atlantean epoch, remind us that Goethe was trying to approach the riddle of man, not only by the path of physical science, but also by another path of the senses—the path of art. As man, Goethe was neither one-sidedly a scientist, nor one-sidedly an artist; in him scientist and artist were consciously combined. Hence, as he stood before works of art in Italy, he said that he saw something there suggesting that the Greeks, in creating their works of art, worked in accordance with the laws nature applied, the same laws that he himself was tracking down. And if you let Goethe's book on Winckelmann work upon you, you will see how Goethe sought to come nearer knowledge of the riddle of man by way of art, how he sought to follow the course of natural phenomena to the point where, as he so beautifully expresses it in this book, nature becomes conscious of herself in man. What can be done here by the artistic conception of nature—seen from the other side, from the standpoint of supersensible knowledge—is made evident to us with the appearance of the Telchines, those ancient artists who first depicted Gods in human form.

Goethe intimates that, whereas he generally leads the human consciousness away from the physical to the superphysical, here he is making one look back from the superphysical to the physical; the Telchines are in the superphysical, but what they mean, what they stand for, passes over into the physical. They are portrayed as being in contrast with all the other figures—those dedicated wholly to Luna, to the Moon, and referred to by the Sirens as follows:

“Helios' initiated
Ye to bright day consecrated
Greet us in this stirring hour,
When we worship Luna's power.”

Thus they actually belong to the Sun. On the island of Rhodes they erected statue after statue to Apollo. The attempt has been made to solve the Homunculus-Homo problem by looking across to the supersensible world; but that too has been unsuccessful. And Proteus himself energetically denies that anything is to be gained from the Telchines for the transformation of Homunculus into Homo.

And what happens next? There now appear the Psylli and the Marsi, kinds of snake-demons, who bring with them the previously described shell-chariots of Galatea. The Psylli and Marsi are demonic snakes, who draw into the spiritual the souls of human beings; at the same time they are servants in the world man inters on leaving his physical body. In that world there is no separation between the purely animal and the purely human, the animal from passes over, merges, into the human.

Now after being shown by means of the sailor boys, and the Dorides who represent that world, how difficult it is to put before man the relation of the spiritual world to the world of the senses, we then see the shattering of Homunculus against the shell-chariot of Galatea. There is deep meaning in the Dorides thus ushering in the sailor lads in this scene. The Dorides are demonic beings of the sea, the sailors, human beings. Goethe is wishing to show how man is abel to approach spiritual beings from the other side of existence, and how destiny (we are distinctly told the sailor lads have been saved by the Dorides) brings man into connection with the Gods. But here in physical life this relation is immediately broken down; there is no continuous connection when the superphysical and physical wish to unite—the Gods will not suffer it.

Then at the end of this scene we ar confronted by this wonderful picture. After everything ha been tried through majestic Imaginations to turn Homunculus into Homo, there follows, as the highest, nearest, most significant approach to the solution of the riddle of man, the actual plunging of Homunculus into the generative force of nature in so far as it shows itself through the moonlit, moon-enchanted ocean waves. Into these waves Homunculus now plunges. And what do we see at the end of the scene? A flashing-up, a flaming forth, a manifestation of all the elements—earth, water, fire, air, all these elements overpower what is here taking place. And it almost seems to us that sunk with our cognition into sleep, we ourselves learn to know the Imaginations which, in the other side of existence, can alone interpret the riddle of humanity—it seems then, that through the rolling on of the generative forces we are called back into the life we must live out in the body. I told you yesterday that the force underlying impregnation, conception, pregnancy, embryonic life and birth, is only a more extended, more intensive form of the same force as that which lures us back from our nightly sleep, or from the sleep of cognition, to physical waking existence. These forces are identical. Every morning when we wake, the force that wakes us is, though different in intensity, the same as that by which a human being is conceived, carried as embryo, and born. One only of these is seen here on earth, and that merely in its external, not in its deeply mysterious, inner aspect. The other passes over us unperceived. The holy mystery of waking is unperceived in its passing. We sink down into a spiritual world, we are submerged in a spiritual world; we wake up, take possession of our body, and are in the physical world of the senses.

There are, nevertheless, even among those who are not clairvoyant, some men who when they are asleep know quite well what is actually living above, and through their sleep dreamily experience the spiritual world in its reality. Then they wake through the same force as the one living in Galatea's shell-chariot—the generative force of nature with which Homo-Homunculus unites himself on his way to becoming man. Some men know this even when not clairvoyant. There is, however, in clairvoyance, a knowledge that is perfectly clear concerning this waking. It may be understood in imagination only as a diving out of the spiritual world, down into the physical world of the senses, the world that lives in the elements of fire, water, earth, air. And on returning to this reality, all we think to have gained above in the other world, towards making a Homo of Homunculus, is dashed to pieces.

Faust is to plunge into the reality of ancient Greece; he is to meet Helen in person. And when you turn the page from the mighty finale of this scene where it runs:

“Hail the ocean! Hail the surge!
Girt with holy fire its verge,
Hail the water! Hail the fire!
Hail the chance that all admire!
Hail the breeze that softly swelleth!
Hail the grot where mystery dwelleth!
All we festally adore
Hail ye elements, all four!”

When you turn the page, you come to the third act:

“Admired much and much reviled Helena,
Leaving the shore where we but now did land, I come
Still drunken with the unrestful hallows' tumultuous
Commotion, that from Phrygian lowlands ...” and so on,

Faust is to enter Greek reality, he is to be wakened out of spiritual perception, highest spiritual perception, of the Homunculus-Homo problem, wakened into the Greek world. He is to wake there consciously, as Goethe wished to do; the moment of waking has to be brought about so as to show that what has been perceived in the spiritual world, in the supersensible, concerning the riddle of man, is shattered when the descent is made again into the external, physical reality of the body. That is an external process in nature, when the moon disappears and dawn breaks. But man today experiences this relation at best as something allegorical, symbolic or poetic. The reality underlying it is little recognised. We meet it here in something that is at the same time an embodiment of the problem of knowledge and also of true poetry. Goethe has indeed succeeded in leading Faust into the supersensible world in a noble way, and in making him wake to life in Greek reality.

We might remind ourselves here that it was during the eighties of the eighteenth century that Goethe took flight to Italy—for it was indeed a flight. Having studied nature in the north, he then wished to discover, for the benefit of his conception of the riddle of the world, what he believed that art of the south alone could give him. He gained much for we know what Goethe had become by the nineties of the eighteenth century. By then he had grown older, and that means younger in soul, for as a man outwardly ages, in his soul he grows young—youngest of all when he comes to dying. The life of the soul runs backward.—And so we come to about the year 1829. We may trace and experience what Goethe may then have felt: If, when I had the opportunity of really penetrating the art of the south, of making the spirit of Greece alive before my soul, if at that time I had only been able to take the plunge into the spiritual world that I now merely divine, how much richer, more intensive, all my experience would have been.—The characteristic mood of this second part of Goethe's Faust depends on our recognising in it an artistic representation of what has been experienced in life by a soul grown young again, a soul who in thus growing young has been enriched to a very high degree. That is why no philistine will be able to make much of this second part of Faust. And I can perfectly understand it when Schwaben-Vischer, the so-called V-Vischer, in many ways so spiritually minded, and who has said so much that is good about Goethe's Faust, has found that this kind of thing is tedious—the cobbled together patchwork of an old man. But philistinism, my dear friends, however learned and intelligent, can never penetrate into all the poetry, the lofty poetry, of the second part of Faust. No one can enter into this who does not allow his poetic sense to be warmed through, fired, by what spiritual vision gives.

Tomorrow, after the performance, we will say more about this scene, in connection with Goethe shown there concerning his own impulses.

During these lectures I shall try to throw light on the Genesis story of creation from many different aspects. Of course you must never lose sight of our essential preoccupation as Anthroposophists, which is with the facts of spiritual life. All our lectures are concerned first and foremost with the circumstances of spiritual life, of spiritual evolution. So too what is of primary importance as regards the Genesis story is to ascertain what were the super-sensible events, the super-sensible facts, which preceded the visible course of our earth's evolution. Only after that do we think it specially important to find confirmed in ancient documents of various ages and various peoples what we have first established independently of any documents, out of spiritual investigation itself. It helps us to acquire the proper feeling, the right attitude of reverence for what resounds in our hearts from far-off ages. We are able to come to an understanding with those times, which we ourselves have lived through in other bodies; we are able to form a link with what must have affected us in past epochs. This is how we have to understand the underlying purpose of this course of lectures.

We tried in the preceding lectures to form an idea as to how spiritual Beings, whom we know from Spiritual Science, are to be rediscovered in Genesis. We have already partly succeeded. We have borne in mind throughout that in what confronts us in the outer world, even in what we meet in the lower stages of clairvoyant consciousness—and in Genesis we have to do with facts of clairvoyant consciousness all the time—we are dealing with maya, with illusion; we have borne in mind that our usual interpretation of the sense-world, as it presents itself primarily to our faculty of knowledge, is maya, or illusion. That is a statement which is familiar to anyone who has anything to do with Spiritual Science. Moreover, the fact that the lower region of clairvoyance, all that has to do with the etheric and astral worlds, in a higher sense also belongs to the sphere of deception, cannot remain hidden from anyone who has familiarised himself with the spiritual scientific outlook for any length of time. We strike, as it were, the true ground of existence—so far as it is attainable by us—only when we have pushed beyond these regions to its deeper source. We must always bear this in mind. And we must not be content to voice it as a theory, but the conviction must pass over into our flesh and blood, that in clinging to external existence we are surrendering to illusion. On the other hand, to ignore external existence, to prize it too lightly, is also one of the great illusions into which men can fall.

Let us consider the elementary existence which has been so often mentioned in these lectures, and which is the nearest realm attainable behind our physical existence, behind what we perceive with our senses. Spiritual Science characterises it as the existence lying behind earth, water, air and fire or warmth, light, sound-ether and life-ether. We try to acquire ideas about the nature of earth, water, air, and so on, and to grasp them firmly. We have not done very much if, with a certain intellectual superiority which can easily become rife among anthroposophical devotees, we just say “that is all maya, illusion”; for it is nevertheless through this maya that the real Beings reveal themselves. And if we scorn to look at the manifestations, if we scorn to get to know the tools and instruments through which they reveal themselves, we have no means of making existence comprehensible. We must be clear that when we say “water,” “air,” and so on, we are referring to expressions, to manifestations, of real spiritualities, but that if we refuse to have anything to do with this maya, we can acquire no ideas of what lies behind it.

Now let us consider the nature of the earth element. We know well by now that there was no question of such an earth condition during the Saturn, Sun or Moon evolutions. We know that evolution had to wait, we know that it was not until the time of our own planetary existence that the earth element could be added to the warmth of Saturn, to the aeriform element of the Sun, and to the water element of the Moon. We know that each advance in evolution can only take place through the work of spiritual Beings. To include what we today call our physical body, the lowest member of our human being, and to give it its place in this elemental existence, we may say that from the first rudiments which it developed on Saturn it too has struggled through all these conditions. Thus we have in our own outer physical bodies something of which we can say that it has passed through an existence in pure warmth, an existence as a body of air, an existence as a body of water, and has risen to an earth existence. We know too who were the Beings on Saturn who participated in the first stages of the work on the human physical body. You will remember that I said in Occult Science—and I have frequently said it elsewhere—that to begin with, certain spiritual Beings worked on Saturn who had passed through their lower stages of evolution in a long distant past, and who were already so far advanced that they were able to sacrifice their own corporeality to supply the foundation, the basic substance for Saturn. In the order of the hierarchies these spiritual Beings are none other than those whom we call the Spirits of Will. Into the substance thus provided, which had been offered as a sacrifice by the Spirits of Will, the other hierarchies then worked. Into this substance the Spirits of Personality worked, and imprinted in it their own “humanity.” It was this will-substance which worked in Saturn as the warmth element, and it was in this that the first rudiments of the human physical body were formed.

But you must not think that such Beings as the Spirits of Will finished their work at a specific stage. Although they performed their main task on Saturn, yet they have continued to work during the whole course of development on Sun, Moon and earth. They have retained a certain connection with the substance for which they made their self-sacrifice. We saw that during the Sun evolution the warmth element transformed itself in the downward direction, that is, in the direction of densification, into the element of air. Such a process as the densification of warmth into air, which we can follow in its external manifestation—such a process is just maya; it gives us the illusion of densification. Within the process itself lies spiritual weaving, spiritual being, spiritual activity. And anyone who wishes to get to the bottom of things has to ask himself which of the hierarchies has brought it about that out of the more rarefied warmth-substance, the denser air comes into being. It is those very Spirits of Will who sacrificed the warmth-substance out of themselves who have brought this about! We may describe their activity by saying that during the Saturn evolution they were so advanced as to be able to allow their own substance to flow out as warmth, so advanced as to be able to offer their own substance as a sacrifice, so advanced that their fire streamed into the planetary existence of Saturn. Then during the Sun evolution they condensed this, their fire, into the gaseous element. But it was also they who during the Moon evolution condensed their gaseous element to water. During the earth evolution they have further condensed their watery element into the earth element, into solid. Thus, when we look upon the solid matter in the world, we have to say to ourselves that in this solid matter forces are at work which alone make its existence possible, forces whose very being flowed out from Saturn as warmth and whose effluence has become denser and denser until it has now reached the solid state, held together by their power. And if we would know who it is that brings this about, if we would look beyond the maya of solid matter, we should have to say that behind all this solid matter which we encounter there work and weave the Spirits of Will, the Thrones. Thus the Spirits of Will are still present in earth existence.

What we are told in Genesis now appears to us in a new light. When we are told that what is expressed in Genesis as bara is a kind of meditative activity of the Elohim, we have to say that through their meditation the Elohim recreated, as out of memory, something which I have described as a complex of existence. But in a certain way there happened to the Elohim what happens to us when we try to create something out of memory, though we, of course, unfold our activity at a much lower level. Let me give you an example. A man goes to sleep at night. His world of thought and feeling sinks into oblivion, he passes into the condition of sleep. Suppose that the last thought he had before he fell asleep in the evening was of a rose beside him. This thought sinks into oblivion. In the morning the thought of the rose emerges again. Even if the rose no longer remained by him, the thought would be there. You must distinguish between two things. The one is the calling up in memory of the idea of the rose, which could occur even if the rose had been taken away. But if the rose is still there, he also perceives the actual rose. That is the other thing. In the same way you should distinguish two things in what I have described as the cosmic meditation of the Elohim. When we are told that on the third “day” of creation a cosmic meditation took place, that the Elohim made a division between the fluid and the solid, that they separate off the solid and call it earth, in this we must certainly think of the cosmic act of meditation of the Elohim from whom this creative thought springs; but in what arises to meet their musing we have to think of the Spirits of Will at work, now bringing forth once more the objective in its own substantial nature. Thus work the Spirits of Will, and so they have worked from the very beginning in everything of an earth nature.

You must make yourselves familiar with such ideas. You must get used to the thought that in what lies nearest to us, and which we often regard as very lowly, we sometimes meet very high and exalted Beings. It is easy to say of the solid element that it is only matter. Perhaps some may be tempted to say that it is no concern of the spiritual investigator—that matter is a low level of existence. Why should we bother with it? We pass beyond and above matter into the spiritual. Anyone who thinks in this way forgets that through countless ages high, exalted spiritual Beings have worked in the object of his contempt to bring it into this solid state. Actually, when we penetrate through external matter, through the elementary covering of the earth, to what has made this earth covering solid, it would be natural to feel the deepest reverence for the exalted Beings we call the Spirits of Will, who have laboured so long in this earth element to build up the solid ground upon which we tread, and which we ourselves bear within us in the earthly constituents of our physical bodies. It is these Spirits of Will, whom in Christian esotericism we also call the Thrones, who have in fact constructed—or rather condensed—the solid ground upon which we walk. The esotericists who gave names to what the Spirits of Will brought forth within our earth existence called these Spirits Thrones, because they built thrones upon which we are all the time being supported, as upon a solid ground, and upon which all the rest of our earth existence continues to base itself as upon firm seats. These ancient expressions contain something worthy of tremendous respect, something to which our feeling can fully respond.

If we now reascend from the solid to the watery condition, we may reflect that it took longer to build up and densify the earth element than the watery. Hence we have to look for the fundamental forces of the watery element in Beings of a lower hierarchy. For the condensation of the watery element, as it is at work around us in the elementary state, it needed only the activity of the Spirits of Wisdom, the Kyriotetes, the Dominions. Thus behind the solid basis we see the Spirits of Will, and, not behind physical water, but behind the forces of fluidity, we have to see the activity of the Spirits of Wisdom or Kyriotctes. When we ascend to the airy element, here we have to see a still lower hierarchy at work. In the airy formations around us, to the extent that they are brought about by forces lying behind them, we have also to see the effect of the activity of certain spirits of the hierarchies. Just as the Spirits of Wisdom work in the water nature, so the Spirits of Movement—the Dynameis, the Mights, as we are accustomed to call them in Christian esotericism—are at work in the aeriform. And when we come to the warmth nature, to the next stage of rarefaction, then it is the next lower hierarchy, the Spirits of Form—the Exusiai—who live and weave within it, the very spirits whom we have been speaking of for days as the Elohim. Up to the present we have, from quite a different direction, characterised the Spirits of Form as the Spirits who brooded in the warmth element. When we trace the order of the hierarchies in the downward direction from the Spirits of Will, through the Spirits of Wisdom and the Spirits of Movement, we come back to our Elohim, to the Spirits of Form. You see how everything fits together, if the threads are woven in the right way. If you now try to bring sensitive and perceptive feeling into all this, you will say that behind all we see around us through our senses there lies an elementary existence—an earth element, but within this element in truth there live the Spirits of Will; a fluid element, in which in truth live the Spirits of Wisdom; an airy element, within which in truth live the Spirits of Movement; and a warmth element, wherein in truth live the Spirits of Form, the Elohim.

We must not think that we can make a clear separation between these spheres, that we can draw hard and fast boundaries between them. Our entire earth subsists in the fact that watery, aeriform and solid are working one within another, and that warmth permeates everything. We find warmth everywhere within the other stages of elementary existence. Hence we can also say that we find everywhere the activity of the Elohim, the real force behind warmth; it has poured itself out into everything. Although it necessarily required the activities of the Spirits of Will, the Spirits of Wisdom, the Spirits of Movement in order to display itself, nevertheless throughout earth evolution this element of warmth, which is the manifestation of the Spirits of Form, permeated all the lower stages of existence. Thus in the solid element we shall find not just the substantial basis, the body of the Spirits of Will, but the body of the Spirits of Will permeated and interwoven by the Elohim themselves, by the Spirits of Form.

Now let us try to find the outer expression in the sense-world of what we have just been talking about. We have been describing what is in the super-sensible—an interweaving of the Spirits of Will, the Thrones, with the Spirits of Form, the Elohim. That is something which lies in the super-sensible. But everything super-sensible casts its shadow into the sense-world. What is the shadow in this case? That which in effect constitutes the body, the phenomenal existence, of the Spirits of Will is matter, outspread solid matter. The commonly accepted idea of matter is illusion. When the seer turns his attention to the places where matter is supposed to lead its dubious existence, he does not find the fantastic apparition of physical matter, for that is an empty dream. Matter as conceived by the physicists is pure fantasy. So long as these concepts are merely used as calculating devices it is all right. But when men think that they have discovered something self-existent and real, then they are dreaming. The theories of modern physics are in fact dreams. In so far as physicists take note of facts, describe facts—the real and actual which the eye can see, and what can be deduced from that by calculation—they are dealing with reality. But as soon as they begin to speculate about atoms and molecules, as if these were simply material entities, then they begin to spin a dream-universe; and one which reminds us of Felix Balde's ducats in my Mystery Play, when he says in the temple: “Fancy telling a man from whom you wanted to buy something: ‘I won't pay for it in solid coin, but I promise to condense some ducats out of some mist!’” This crude simile really does give a fair idea of the sort of physical theory that gaily assumes whole universes to have been constructed out of cosmic mist. It is pure fantasy to take the existence of atoms, as envisaged today, to be real. So long as atoms are looked upon merely as counters, or shorthand notes for what the senses actually show, we remain on solid ground. If one wants to penetrate behind the sense-perceptible basis, then one has to rise to the spiritual, and then one reaches the living movement of a basic substance which is none other than the body of the Thrones, permeated by the activity of the Spirits of Form. And how is that projected into our sense-world? In the sense-world it becomes the expanse of solid matter, but matter which is at no stage amorphous. The amorphous, the formless, only results from the fact that all existence which tends towards form gets crushed or ground down. None of the dust which we find in the world is dust by natural tendency. It is stuff which has been worn away. Matter has the tendency to take form, to become crystalline. Solid matter tends towards the form of the crystal. So we can say that it is the substance of the Thrones and of the Elohim which compresses itself into our sense-existence to become revealed as the solid matter we see around us. In the act of making manifest what we call matter, it announces itselfas the essential Being of the Thrones; in so far as this basic substance takes on form, takes on shape, it announces itself as the external revelation of the Elohim.

Look with what spiritual insight names were given in ancient times! The seers of old said to themselves: “If we look upon the material substance around us, it speaks to us in the Being of the Thrones; but it is permeated by an element of force which tries to bring it all into form, hence the name Spirits of Form.” In all these names there is a hint of the reality they stand for. If we look at the tendency towards crystalline form around us, we have at a lower level a manifestation of the forces which weave and hold sway in the substance of the Thrones as the Spirits of Form, as the Elohim themselves. That is their field of action. They are the smiths, forging in their warmth element the crystalline forms of the different earths and metals, out of the formless matter of the Spirits of Will. They are the Spirits who in their activity of warmth at the same time constitute the form principle in existence.

When we look at things in this way, we gaze into the living, moving being which stirs beneath our existence. And in this way we must accustom ourselves to see maya or illusion in all that we encounter in outer life. But we must not stop short at the empty theory that the external world is maya. To say that gets us nowhere. It only has meaning when we can penetrate through all the details of that maya to the real being behind it. Then it is useful. So let us accustom ourselves to see in all that happens around us something which, though certainly illusion, is at the same time truth. An appearance is precisely an appearance. As such it is a fact; but we do not understand it if we stop short at its apparition. We can only appreciate it and give it its proper value as appearance, if we go on beyond the appearance.

In our modern abstract way of looking at things everything gets mixed up. The seers of old could not confuse things in this way. They could not be content to see everywhere the same superficial forces as the modern physicist sees, who insists on embracing meteorology as well as physics within his sphere. For who today doubts that the same forces which are at work in elementary life—in the solid, the fluid and so on—are active too within the atmosphere, when water masses into cloud. I know quite well that the modern physicist cannot help assuming that, as physicist, he can aspire to be a meteorologist too, and that for him nothing makes sense unless he applies the same laws to the formation of the clouds around our earth as he applies to things on the earth. To the seer things are not so simple as that. As soon as things are traced back to their spiritual sources, the same thing is not seen everywhere. Different forces are at work when a gas condenses to liquid actually on earth, and when the gaseous, vaporous tendency in the environment of the earth forms watery cumuli. When the seer contemplates the way in which water arises in the atmosphere around us, he cannot say that it comes into being in the same way as on the ground; he cannot say that the water hovering above us comes into existence in the same way as the water which condenses in the soil, on the ground. For the truth is that the Beings who play their part in cloud formation are different from those who are at work in the formation of water on the earth. What I have just been saying as to the participation of the hierarchies in our elementary existence only applies on the earth from its centre point up to the surface where we ourselves are; the same forces do not extend as far as the formation of the clouds. There other Beings are at work. The scientific theory derived from modern physics is based on a very simple hypothesis. First it discovers certain physical laws, and then it says that these laws apply to the whole of existence. It overlooks all the differences in the different spheres of existence. It acts on the principle that in the night all cows are grey; but things are not the same everywhere, they are very different in different spheres!

Anyone who has become aware through clairvoyant investigation that on our earth the Spirits of Will or the Thrones hold sway in the earth element, the Spirits of Wisdom in the element of water, the Spirits of Movement in the aeriform element, the Elohim in the warmth, gradually attains to the knowledge that in the gathering of the clouds, in that unique process which goes on around the earth wherein the watery vapour becomes water, Beings belonging to the hierarchy of the Cherubim are at work. Thus in the solid matter of our elementary earth existence, we see a co-operation of the Elohim with the Thrones. In the element of air, in which the Spirits of Movement hold sway, we sec the Cherubim too at work in order that the water mounting upward from the realm of the Spirits of Wisdom may be enabled to accumulate into clouds. In the environment of our earth, the Cherubim hold sway as truly as do the Thrones, the Spirits of Wisdom and the Spirits of Movement within the elementary existence of our earth. And now if we look to the moving being of these cloud formations, we find hidden within them something still deeper, which only occasionally reveals itself—the thunder and lightning which bursts forth from them. This is not something which comes from nowhere. The seer knows that the Spirits whom we call the Seraphim move and have their being in this activity.

Within the limits of our earth sphere, if we include the atmosphere around us, we have now found every one of the hierarchical ranks. Thus, in what we experience with our senses we see the manifestation of hierarchical activity. It would be utter nonsense to regard the lightning flashing forth from the cloud as the same thing as what one sees when one strikes a match. Quite different forces are at work when the element of electricity, which prevails in the lightning, comes forth out of matter. There the Seraphim are at work.

Thus we have rediscovered the totality of the hierarchies in the earth's environment, just as we can find them in the cosmos without. The activity of these hierarchies is extended to all that we find in our immediate environment.

When you go through the pages of Genesis, when you contemplate the mighty course of world evolution depicted there, you discover that it is a recapitulation of the previous stages of evolution, a recapitulation of what evolved during the Saturn, Sun and Moon evolutions, and that finally man emerges as the crowning achievement of evolution. We have to understand from this Genesis account that the whole being and activity of the hierarchies is engaged in what is there taking place, that all is concentrated upon this last product of creation, upon this super-sensible being of whom it is said: The Elohim made a decision, saying Let us make man. In order to do this they wove together all their separate talents into one common activity. All the capacities which they had brought over from earlier stages they combined together, so as at length to produce man. Thus all the hierarchies which preceded that of man—hierarchies to which we give the names Seraphim, Cherubim, Thrones, Spirits of Wisdom, Spirits of Movement, Spirits of Form, Archai or Spirits of Personality, Fire-Spirits or Archangels, and Angels—moved and had their being in this existence; and if we follow the Genesis account up to the crowning of the structure on the sixth “day” of creation with the appearance of man, if we pass in review the whole of the weaving essence of pre-human earthly evolution, we find all the different hierarchies already there. All these hierarchies had to work together to prepare for what at last emerges in man.

Thus we may venture to say that the seer or seers who were responsible for the Genesis account were aware that all the hierarchies we have mentioned had to work to make preparation for man. But they must also have been aware that for the creation of man himself, for the crowning fulfilment of this entire hierarchical order, help had to come from yet another quarter, from a source in a way still higher than any of these hierarchies. Thus we look up beyond the Seraphim to a divine Being unknown, only dimly sensed. Let us follow up the activity of some member of the hierarchical order, say of the Elohim; so long as they had not decided to put the finishing touch to their work by fashioning man, it sufficed for them to work in harmony with the other hierarchies up to the Seraphim. But then help had to come from a realm to which we can only raise our spiritual gaze in dim apprehension, it has to come from a sphere really above that of the Seraphim. For the Elohim to raise their creative activity to these dizzy heights, for them to obtain help from this source, something had to happen of which we must try to grasp the significance. They had, so to say, to grow beyond themselves. They had to acquire a greater ability than was theirs during the preliminary stages. To crown their work they had to unfold still higher powers. The Elohim, as a group, had to grow beyond themselves. Let us try to get an idea of how such a thing could happen. Let us start with an illustration from everyday life, to help us to form some idea of this. Take the development of a human being.

When we look at a tiny child on the threshold of earthly life, we know that a unitary consciousness has not yet been developed in him. It is only after some time that a child even utters the “I” which holds consciousness together. It is only then that the contents of his soul-life become knit together in a conscious unity. The human being grows to a higher stage through the bringing together of activities which in the baby are still decentralised. Thus, in the human being this concentration signifies an advance to a higher level. We can think of the progressive development of the Elohim as analogous to this. During the preparatory stages of man's development they practised a certain activity. This activity has taught them something, has helped to raise them to a higher stage. They have now acquired a certain unified consciousness as a group. That is as much as to say that they have not remained simply a group but have become a unity, and a unity possessing real being. What I am here saying is extremely important. Hitherto I have only been able to say that the several Elohim each had his own special capacity. Each of them was able to contribute something to the common resolve, the common picture of the human being they wished to form; and at the same time this human being was only an idea, upon which they could co-operate. To begin with, it was not real. Something real was first brought into existence after they had created the common product. But in the course of this work they themselves developed to a higher stage, developed their own unity to a reality, so that they were no longer seven, but a sevenfold whole. We can now speak of an “Elohimhood,” which reveals itself in a sevenfold way. This unity of the Elohim had first to come into being. It is something to which the Elohim work themselves up. The Bible is aware of this. The Bible is acquainted with the idea that the Elohim were first separate members of a group, and that they then form themselves into a unity; that to begin with they co-operate as members of a group, and later become directed out of a unified organism. This real unity, in which the Elohim act as the organs of a body, the Bible calls Jahve-Elohim.

That gives us a much deeper conception of Jahve, of Jehovah, than has so far been possible. That is why the Bible begins by speaking simply of the Elohim, and then, when the Elohim themselves have reached a higher stage, when they have advanced to a unity, it speaks of Jahve-Elohim. That is the deeper cause of the sudden emergence of the name of Jahve at the end of the work of creation.

This shows how necessary it is to have recourse to occult sources if one wishes to understand things. What does the biblical criticism of the nineteenth century make of this? It says: “We find in one passage the name Elohim, in another the name Jahve. Clearly the two passages derive from different religious traditions; we have to distinguish between what has come down from a people who worshipped the Elohim, and what has been handed down by a people who worshipped Jahve. And whoever wrote the account of the Creation which we possess merged the two traditions. We must separate them again.” This line of research has gone so far that today we have Rainbow Bibles, with what is said to derive from the one source printed in blue, and what comes from the other in red. There are such Bibles! Only, unfortunately, the division has to be so made that part of a sentence has to be blue and the other part red, because the first clause is said to derive from one people, and the second from the other. It is astonishing that the main and subordinate clauses should fit so beautifully together that it only needed a collator to join up the two traditions! Immense industry has been expended upon this biblical exegesis of the nineteenth century, perhaps more than on any other scientific or historical research; and it fills us with melancholy and a deep sense of tragedy. The very thing which should enlighten humanity upon the most spiritual matters has lost its connection with spiritual sources.

It is as if someone were to say: “Of course, if we compare the passage where Ariel speaks in the second part of Faust with the doggerel in the first part, the style is quite different. It is not possible that the same man could have written both, and Goethe must therefore be a mythical figure.” Through being cut off from occult sources, the fruit of this immense labour, this devoted industry, is worth just about as much as the conclusion of someone who denied the existence of Goethe because he could not believe that two such different things as the style of Faust in its first and second parts could emanate from the same man. Here we get a glimpse into one of the deep tragedies of human life; here we see how necessary it is that minds should again turn to the sources of spiritual life. Spiritual knowledge is only possible when men again seek for the living spirit. They will do so, for to do so is an irresistible urge of the human soul. And the whole strength of our anthroposophical inspiration rests upon our confidence that there is something in the human soul which draws men's hearts to seek once more for a connection with spiritual sources and which will lead them to understand the true basis of religious documents. Let us imbue ourselves with this confidence and we shall reap the true fruits of a theme which should guide us into the spiritual life.

During these lectures I shall try to throw light on the Genesis story of creation from many different aspects. Of course you must never lose sight of our essential preoccupation as Anthroposophists, which is with the facts of spiritual life. All our lectures are concerned first and foremost with the circumstances of spiritual life, of spiritual evolution. So too what is of primary importance as regards the Genesis story is to ascertain what were the supersensible events, the supersensible facts, which preceded the visible course of our earth's evolution. Only after that do we think it specially important to fmd confirmed in ancient documents of various ages and various peoples what we have first established independently of any documents, out of spiritual investigation itself. It helps us to acquire the proper feeling, the right attitude of reverence for what resounds in our hearts from far-off ages. We are able to come to an understanding with those times, which we ourselves have lived through in other bodies; we are able to form a link with what must have affected us in past epochs. This is how we have to understand the underlying purpose of this course of lectures.

We tried in the preceding lectures to form an idea as to how spiritual Beings, whom we know from Spiritual Science, are to be rediscovered in Genesis. We have already partly succeeded. We have borne in mind throughout that in what confronts us in the outer world, even in what we meet in the lower stages of clairvoyant consciousness—and in Genesis we have to do with facts of clairvoyant consciousness all the time—we are dealing with maya, with illusion; we have borne in mind that our usual interpretation of the sense-world, as it presents itself primarily to our faculty of knowledge, is maya, or illusion. That is a statement which is familiar to anyone who has anything to do with Spiritual Science. Moreover, the fact that the lower region of clairvoyance, all that has to do with the etheric and astral worlds, in a higher sense also belongs to the sphere of deception, cannot remain hidden from anyone who has familiarised himself with the spiritual scientific outlook for any length of time. We strike, as it were, the true ground of existence—so far as it is attainable by us—only when we have pushed beyond these regions to its deeper source. We must always bear this in mind. And we must not be content to voice it as a theory, but the conviction must pass over into our flesh and blood, that in clinging to external existence we are surrendering to illusion. On the other hand, to ignore external existence, to prize it too lightly, is also one of the great illusions into which men can fall.

Let us consider the elementary existence which has been so often mentioned in these lectures, and which is the nearest realm attainable behind our physical existence, behind what we perceive with our senses. Spiritual Science characterises it as the existence lying behind earth, water, air and fire or warmth, light, sound-ether and life-ether. We try to acquire ideas about the nature of earth, water, air, and so on, and to grasp them firmly. We have not done very much if, with a certain intellectual superiority which can easily become rife among anthroposophical devotees, we just say “that is all maya, illusion”; for it is nevertheless through this maya that the real Beings reveal themselves. And if we scorn to look at the manifestations, if we scorn to get to know the tools and instruments through which they reveal themselves, we have no means of making existence comprehensible. We must be clear that when we say “water,” “air,” and so on, we are referring to expressions, to manifestations, of real spiritualities, but that if we refuse to have anything to do with this maya, we can acquire no ideas of what lies behind it.

Now let us consider the nature of the earth element. We know well by now that there was no question of such an earth condition during the Saturn, Sun or Moon evolutions. We know that evolution had to wait, we know that it was not until the time of our own planetary existence that the earth element could be added to the warmth of Saturn, to the aeriform element of the Sun, and to the water element of the Moon. We know that each advance in evolution can only take place through the work of spiritual Beings. To include what we today call our physical body, the lowest member of our human being, and to give it its place in this elemental existence, we may say that from the first rudiments which it developed on Saturn it too has struggled through all these conditions. Thus we have in our own outer physical bodies something of which we can say that it has passed through an existence in pure warmth, an existence as a body of air, an existence as a body of water, and has risen to an earth existence. We know too who were the Beings on Saturn who participated in the first stages of the work on the human physical body. You will remember that I said in Occult Science—and I have frequently said it elsewhere—that to begin with, certain spiritual Beings worked on Saturn who had passed through their lower stages of evolution in a long distant past, and who were already so far advanced that they were able to sacrifice their own corporeality to supply the foundation, the basic substance for Saturn. In the order of the hierarchies these spiritual Beings are none other than those whom we call the Spirits of Will. Into the substance thus provided, which had been offered as a sacrifice by the Spirits of Will, the other hierarchies then worked. Into this substance the Spirits of Personality worked, and imprinted in it their own “humanity.” It was this will-substance which worked in Saturn as the warmth element, and it was in this that the first rudiments of the human physical body were formed.

But you must not think that such Beings as the Spirits of Will finished their work at a specific stage. Although they performed their main task on Saturn, yet they have continued to work during the whole course of development on Sun, Moon and earth. They have retained a certain connection with the substance for which they made their self-sacrifice. We saw that during the Sun evolution the warmth element transformed itself in the downward direction, that is, in the direction of densification, into the element of air. Such a process as the densification of warmth into air, which we can follow in its external manifestation—such a process is just maya; it gives us the illusion of densification. Within the process itself lies spiritual weaving, spiritual being, spiritual activity. And anyone who wishes to get to the bottom of things has to ask himself which of the hierarchies has brought it about that out of the more rarefied warmth-substance, the denser air comes into being. It is those very Spirits of Will who sacrificed the warmth-substance out of themselves who have brought this about! We may describe their activity by saying that during the Saturn evolution they were so advanced as to be able to allow their own substance to flow out as warmth, so advanced as to be able to offer their own substance as a sacrifice, so advanced that their fire streamed into the planetary existence of Saturn. Then during the Sun evolution they condensed this, their fire, into the gaseous element. But it was also they who during the Moon evolution condensed their gaseous element to water. During the earth evolution they have further condensed their watery element into the earth element, into solid. Thus, when we look upon the solid matter in the world, we have to say to ourselves that in this solid matter forces are at work which alone make its existence possible, forces whose very being flowed out from Saturn as warmth and whose effluence has become denser and denser until it has now reached the solid state, held together by their power. And if we would know who it is that brings this about, if we would look beyond the maya of solid matter, we should have to say that behind all this solid matter which we encounter there work and weave the Spirits of Will, the Thrones. Thus the Spirits of Will are still present in earth existence.

What we are told in Genesis now appears to us in a new light. When we are told that what is expressed in Genesis as bara is a kind of meditative activity of the Elohim, we have to say that through their meditation the Elohim recreated, as out of memory, something which I have described as a complex of existence. But in a certain way there happened to the Elohim what happens to us when we try to create something out of memory, though we, of course, unfold our activity at a much lower level. Let me give you an example. A man goes to sleep at night. His world of thought and feeling sinks into oblivion, he passes into the condition of sleep. Suppose that the last thought he had before he fell asleep in the evening was of a rose beside him. This thought sinks into oblivion. In the morning the thought of the rose emerges again. Even if the rose no longer remained by him, the thought would be there. You must distinguish between two things. The one is the calling up in memory of the idea of the rose, which could occur even if the rose had been taken away. But if the rose is still there, he also perceives the actual rose. That is the other thing. In the same way you should distinguish two things in what I have described as the cosmic meditation of the Elohim. When we are told that on the third “day” of creation a cosmic meditation took place, that the Elohim made a division between the fluid and the solid, that they separate off the solid and call it earth, in this we must certainly think of the cosmic act of meditation of the Elohim from whom this creative thought springs; but in what arises to meet their musing we have to think of the Spirits of Will at work, now bringing forth once more the objective in its own substantial nature. Thus work the Spirits of Will, and so they have worked from the very beginning in everything of an earth nature.

You must make yourselves familiar with such ideas. You must get used to the thought that in what lies nearest to us, and which we often regard as very lowly, we sometimes meet very high and exalted Beings. It is easy to say of the solid element that it is only matter. Perhaps some may be tempted to say that it is no concern of the spiritual investigator—that matter is a low level of existence. Why should we bother with it? We pass beyond and above matter into the spiritual. Anyone who thinks in this way forgets that through countless ages high, exalted spiritual Beings have worked in the object of his contempt to bring it into this solid state. Actually, when we penetrate through external matter, through the elementary covering of the earth, to what has made this earth covering solid, it would be natural to feel the deepest reverence for the exalted Beings we call the Spirits of Will, who have laboured so long in this earth element to build up the solid ground upon which we tread, and which we ourselves bear within us in the earthly constituents of our physical bodies. It is these Spirits of Will, whom in Christian esotericism we also call the Thrones, who have in fact constructed—or rather condensed—the solid ground upon which we walk. The esotericists who gave names to what the Spirits of Will brought forth within our earth existence called these Spirits Thrones, because they built thrones upon which we are all the time being supported, as upon a solid ground, and upon which all the rest of our earth existence continues to base itself as upon firm seats. These ancient expressions contain something worthy of tremendous respect, something to which our feeling can fully respond.

If we now reascend from the solid to the watery condition, we may reflect that it took longer to build up and densify the earth element than the watery. Hence we have to look for the fundamental forces of the watery element in Beings of a lower hierarchy. For the condensation of the watery element, as it is at work around us in the elementary state, it needed only the activity of the Spirits of Wisdom, the Kyriotetes, the Dominions. Thus behind the solid basis we see the Spirits of Will, and, not behind physical water, but behind the forces of fluidity, we have to see the activity of the Spirits of Wisdom or Kyriotctes. When we ascend to the airy element, here we have to see a still lower hierarchy at work. In the airy formations around us, to the extent that they are brought about by forces lying behind them, we have also to see the effect of the activity of certain spirits of the hierarchies. Just as the Spirits of Wisdom work in the water nature, so the Spirits of Movement—the Dynameis, the Mights, as we are accustomed to call them in Christian esotericism—are at work in the aeriform. And when we come to the warmth nature, to the next stage of rarefaction, then it is the next lower hierarchy, the Spirits of Form—the Exusiai—who live and weave within it, the very spirits whom we have been speaking of for days as the Elohim. Up to the present we have, from quite a different direction, characterised the Spirits of Form as the Spirits who brooded in the warmth element. When we trace the order of the hierarchies in the downward direction from the Spirits of Will, through the Spirits of Wisdom and the Spirits of Movement, we come back to our Elohim, to the Spirits of Form. You see how everything fits together, if the threads are woven in the right way. If you now try to bring sensitive and perceptive feeling into all this, you will say that behind all we see around us through our senses there lies an elementary existence—an earth element, but within this element in truth there live the Spirits of Will; a fluid element, in which in truth live the Spirits of Wisdom; an airy element, within which in truth live the Spirits of Movement; and a warmth element, wherein in truth live the Spirits of Form, the Elohim.

We must not think that we can make a clear separation between these spheres, that we can draw hard and fast boundaries between them. Our entire earth subsists in the fact that watery, aeriform and solid are working one within another, and that warmth permeates everything. We find warmth everywhere within the other stages of elementary existence. Hence we can also say that we fmd everywhere the activity of the Elohim, the real force behind warmth; it has poured itself out into everything. Although it necessarily required the activities of the Spirits of Will, the Spirits of Wisdom, the Spirits of Movement in order to display itself, nevertheless throughout earth evolution this element of warmth, which is the manifestation of the Spirits of Form, permeated all the lower stages of existence. Thus in the solid element we shall find not just the substantial basis, the body of the Spirits of Will, but the body of the Spirits of Will permeated and interwoven by the Elohim themselves, by the Spirits of Form.

Now let us try to fmd the outer expression in the sense-world of what we have just been talking about. We have been describing what is in the supersensible—an interweaving of the Spirits of Will, the Thrones, with the Spirits of Form, the Elohim. That is something which lies in the supersensible. But everything super-sensible casts its shadow into the sense-world. What is the shadow in this case? That which in effect constitutes the body, the phenomenal existence, of the Spirits of Will is matter, outspread solid matter. The commonly accepted idea of matter is illusion. When the seer turns his attention to the places where matter is supposed to lead its dubious existence, he does not find the fantastic apparition of physical matter, for that is an empty dream. Matter as conceived by the physicists is pure fantasy. So long as these concepts are merely used as calculating devices it is all right. But when men think that they have discovered something self-existent and real, then they are dreaming. The theories of modern physics are in fact dreams. In so far as physicists take note of facts, describe facts—the real and actual which the eye can see, and what can be deduced from that by calculation—they are dealing with reality. But as soon as they begin to speculate about atoms and molecules, as if these were simply material entities, then they begin to spin a dream-universe; and one which reminds us of Felix Balde's ducats in my Mystery Play, when he says in the temple: “Fancy telling a man from whom you wanted to buy something: ‘I won't pay for it in solid coin, but I promise to condense some ducats out of some mist!’” This crude simile really does give a fair idea of the sort of physical theory that gaily assumes whole universes to have been constructed out of cosmic mist. It is pure fantasy to take the existence of atoms, as envisaged today, to be real. So long as atoms are looked upon merely as counters, or shorthand notes for what the senses actually show, we remain on solid ground. If one wants to penetrate behind the sense-perceptible basis, then one has to rise to the spiritual, and then one reaches the living movement of a basic substance which is none other than the body of the Thrones, permeated by the activity of the Spirits of Form. And how is that projected into our sense-world? In the sense-world it becomes the expanse of solid matter, but matter which is at no stage amorphous. The amorphous, the formless, only results from the fact that all existence which tends towards form gets crushed or ground down. None of the dust which we find in the world is dust by natural tendency. It is stuff which has been worn away. Matter has the tendency to take form, to become crystalline. Solid matter tends towards the form of the crystal. So we can say that it is the substance of the Thrones and of the Elohim which compresses itself into our sense-existence to become revealed as the solid matter we see around us. In the act of making manifest what we call matter, it announces itselfas the essential Being of the Thrones; in so far as this basic substance takes on form, takes on shape, it announces itself as the external revelation of the Elohim.

Look with what spiritual insight names were given in ancient times! The seers of old said to themselves: “If we look upon the material substance around us, it speaks to us in the Being of the Thrones; but it is permeated by an element of force which tries to bring it all into form, hence the name Spirits of Form.” In all these names there is a hint of the reality they stand for. If we look at the tendency towards crystalline form around us, we have at a lower level a manifestation of the forces which weave and hold sway in the substance of the Thrones as the Spirits of Form, as the Elohim themselves. That is their field of action. They are the smiths, forging in their warmth element the crystalline forms of the different earths and metals, out of the formless matter of the Spirits of Will. They are the Spirits who in their activity of warmth at the same time constitute the form principle in existence.

When we look at things in this way, we gaze into the living, moving being which stirs beneath our existence. And in this way we must accustom ourselves to see maya or illusion in all that we encounter in outer life. But we must not stop short at the empty theory that the external world is maya. To say that gets us nowhere. It only has meaning when we can penetrate through all the details of that maya to the real being behind it. Then it is useful. So let us accustom ourselves to see in all that happens around us something which, though certainly illusion, is at the same time truth. An appearance is precisely an appearance. As such it is a fact; but we do not understand it if we stop short at its apparition. We can only appreciate it and give it its proper value as appearance, if we go on beyond the appearance.

In our modern abstract way of looking at things everything gets mixed up. The seers of old could not confuse things in this way. They could not be content to see everywhere the same superficial forces as the modern physicist sees, who insists on embracing meteorology as well as physics within his sphere. For who today doubts that the same forces which are at work in elementary life—in the solid, the fluid and so on—are active too within the atmosphere, when water masses into cloud. I know quite well that the modern physicist cannot help assuming that, as physicist, he can aspire to be a meteorologist too, and that for him nothing makes sense unless he applies the same laws to the formation of the clouds around our earth as he applies to things on the earth. To the seer things are not so simple as that. As soon as things are traced back to their spiritual sources, the same thing is not seen everywhere. Different forces are at work when a gas condenses to liquid actually on earth, and when the gaseous, vaporous tendency in the environment of the earth forms watery cumuli. When the seer contemplates the way in which water arises in the atmosphere around us, he cannot say that it comes into being in the same way as on the ground; he cannot say that the water hovering above us comes into existence in the same way as the water which condenses in the soil, on the ground. For the truth is that the Beings who play their part in cloud formation are different from those who are at work in the formation of water on the earth. What I have just been saying as to the participation of the hierarchies in our elementary existence only applies on the earth from its centre point up to the surface where we ourselves are; the same forces do not extend as far as the formation of the clouds. There other Beings are at work. The scientific theory derived from modern physics is based on a very simple hypothesis. First it discovers certain physical laws, and then it says that these laws apply to the whole of existence. It overlooks all the differences in the different spheres of existence. It acts on the principle that in the night all cows are grey; but things are not the same everywhere, they are very different in different spheres!

Anyone who has become aware through clairvoyant investigation that on our earth the Spirits of Will or the Thrones hold sway in the earth element, the Spirits of Wisdom in the element of water, the Spirits of Movement in the aeriform element, the Elohim in the warmth, gradually attains to the knowledge that in the gathering of the clouds, in that unique process which goes on around the earth wherein the watery vapour becomes water, Beings belonging to the hierarchy of the Cherubim are at work. Thus in the solid matter of our elementary earth existence, we see a co-operation of the Elohim with the Thrones. In the element of air, in which the Spirits of Movement hold sway, we see the Cherubim too at work in order that the water mounting upward from the realm of the Spirits of Wisdom may be enabled to accumulate into clouds. In the environment of our earth, the Cherubim hold sway as truly as do the Thrones, the Spirits of Wisdom and the Spirits of Movement within the elementary existence of our earth. And now if we look to the moving being of these cloud formations, we find hidden within them something still deeper, which only occasionally reveals itself—the thunder and lightning which bursts forth from them. This is not something which comes from nowhere. The seer knows that the Spirits whom we call the Seraphim move and have their being in this activity.

Within the limits of our earth sphere, if we include the atmosphere around us, we have now found every one of the hierarchical ranks. Thus, in what we experience with our senses we see the manifestation of hierarchical activity. It would be utter nonsense to regard the lightning flashing forth from the cloud as the same thing as what one sees when one strikes a match. Quite different forces are at work when the element of electricity, which prevails in the lightning, comes forth out of matter. There the Seraphim are at work.

Thus we have rediscovered the totality of the hierarchies in the earth's environment, just as we can find them in the cosmos without. The activity of these hierarchies is extended to all that we find in our immediate environment.

When you go through the pages of Genesis, when you contemplate the mighty course of world evolution depicted there, you discover that it is a recapitulation of the previous stages of evolution, a recapitulation of what evolved during the Saturn, Sun and Moon evolutions, and that finally man emerges as the crowning achievement of evolution. We have to understand from this Genesis account that the whole being and activity of the hierarchies is engaged in what is there taking place, that all is concentrated upon this last product of creation, upon this supersensible being of whom it is said: The Elohim made a decision, saying Let us make man. In order to do this they wove together all their separate talents into one common activity. All the capacities which they had brought over from earlier stages they combined together, so as at length to produce man. Thus all the hierarchies which preceded that of man—hierarchies to which we give the names Seraphim, Cherubim, Thrones, Spirits of Wisdom, Spirits of Movement, Spirits of Form, Archai or Spirits of Personality, Fire-Spirits or Archangels, and Angels—moved and had their being in this existence; and if we follow the Genesis account up to the crowning of the structure on the sixth “day” of creation with the appearance of man, if we pass in review the whole of the weaving essence of pre-human earthly evolution, we find all the different hierarchies already there. All these hierarchies had to work together to prepare for what at last emerges in man.

Thus we may venture to say that the seer or seers who were responsible for the Genesis account were aware that all the hierarchies we have mentioned had to work to make preparation for man. But they must also have been aware that for the creation of man himself, for the crowning fulfilment of this entire hierarchical order, help had to come from yet another quarter, from a source in a way still higher than any of these hierarchies. Thus we look up beyond the Seraphim to a divine Being unknown, only dimly sensed. Let us follow up the activity of some member of the hierarchical order, say of the Elohim; so long as they had not decided to put the finishing touch to their work by fashioning man, it sufficed for them to work in harmony with the other hierarchies up to the Seraphim. But then help had to come from a realm to which we can only raise our spiritual gaze in dim apprehension, it has to come from a sphere really above that of the Seraphim. For the Elohim to raise their creative activity to these dizzy heights, for them to obtain help from this source, something had to happen of which we must try to grasp the significance. They had, so to say, to grow beyond themselves. They had to acquire a greater ability than was theirs during the preliminary stages. To crown their work they had to unfold still higher powers. The Elohim, as a group, had to grow beyond themselves. Let us try to get an idea of how such a thing could happen. Let us start with an illustration from everyday life, to help us to form some idea of this. Take the development of a human being.

When we look at a tiny child on the threshold of earthly life, we know that a unitary consciousness has not yet been developed in him. It is only after some time that a child even utters the “I” which holds consciousness together. It is only then that the contents of his soul-life become knit together in a conscious unity. The human being grows to a higher stage through the bringing together of activities which in the baby are still decentralised. Thus, in the human being this concentration signifies an advance to a higher level. We can think of the progressive development of the Elohim as analogous to this. During the preparatory stages of man's development they practised a certain activity. This activity has taught them something, has helped to raise them to a higher stage. They have now acquired a certain unified consciousness as a group. That is as much as to say that they have not remained simply a group but have become a unity, and a unity possessing real being. What I am here saying is extremely important. Hitherto I have only been able to say that the several Elohim each had his own special capacity. Each of them was able to contribute something to the common resolve, the common picture of the human being they wished to form; and at the same time this human being was only an idea, upon which they could co-operate. To begin with, it was not real. Something real was first brought into existence after they had created the common product. But in the course of this work they themselves developed to a higher stage, developed their own unity to a reality, so that they were no longer seven, but a sevenfold whole. We can now speak of an “Elohimhood,” which reveals itself in a sevenfold way. This unity of the Elohim had first to come into being. It is something to which the Elohim work themselves up. The Bible is aware of this. The Bible is acquainted with the idea that the Elohim were first separate members of a group, and that they then form themselves into a unity; that to begin with they co-operate as members of a group, and later become directed out of a unified organism. This real unity, in which the Elohim act as the organs of a body, the Bible calls Jahve-Elohim.

That gives us a much deeper conception of Jahve, of Jehovah, than has so far been possible. That is why the Bible begins by speaking simply of the Elohim, and then, when the Elohim themselves have reached a higher stage, when they have advanced to a unity, it speaks of Jahve-Elohim. That is the deeper cause of the sudden emergence of the name of Jahve at the end of the work of creation.

This shows how necessary it is to have recourse to occult sources if one wishes to understand things. What does the biblical criticism of the nineteenth century make of this? It says: “We find in one passage the name Elohim, in another the name Jahve. Clearly the two passages derive from different religious traditions; we have to distinguish between what has come down from a people who worshipped the Elohim, and what has been handed down by a people who worshipped Jahve. And whoever wrote the account of the Creation which we possess merged the two traditions. We must separate them again.” This line of research has gone so far that today we have Rainbow Bibles, with what is said to derive from the one source printed in blue, and what comes from the other in red. There are such Bibles! Only, unfortunately, the division has to be so made that part of a sentence has to be blue and the other part red, because the first clause is said to derive from one people, and the second from the other. It is astonishing that the main and subordinate clauses should fit so beautifully together that it only needed a collator to join up the two traditions! Immense industry has been expended upon this biblical exegesis of the nineteenth century, perhaps more than on any other scientific or historical research; and it fills us with melancholy and a deep sense of tragedy. The very thing which should enlighten humanity upon the most spiritual matters has lost its connection with spiritual sources.

It is as if someone were to say: “Of course, if we compare the passage where Ariel speaks in the second part of Faust with the doggerel in the first part, the style is quite different. It is not possible that the same man could have written both, and Goethe must therefore be a mythical figure.” Through being cut off from occult sources, the fruit of this immense labour, this devoted industry, is worth just about as much as the conclusion of someone who denied the existence of Goethe because he could not believe that two such different things as the style of Faust in its first and second parts could emanate from the same man. Here we get a glimpse into one of the deep tragedies of human life; here we see how necessary it is that minds should again turn to the sources of spiritual life. Spiritual knowledge is only possible when men again seek for the living spirit. They will do so, for to do so is an irresistible urge of the human soul. And the whole strength of our anthroposophical inspiration rests upon our confidence that there is something in the human soul which draws men's hearts to seek once more for a connection with spiritual sources and which will lead them to understand the true basis of religious documents. Let us imbue ourselves with this confidence and we shall reap the true fruits of a theme which should guide us into the spiritual life.

So far we have attempted to see the human being in relation to the universe as regards form and as regards life. We found that human beings relate in different ways to the universe at the head end and at the limb end. All these things essentially hold true for the period of human evolution in which we are today, i.e. the post-Atlantean period, and it has to be understood that anything we are able to say about the phenomena of this world always applies only for specific periods, for the world is in a process of evolution and changes radically from one stage of evolution to the next.

We saw that human beings tear themselves away, as it were, from the relationship to the zodiac. Unlike the animal head, which lies within the zodiac, the human head has been lifted out of it, going through an angle of about 90 degrees. The head end of the human being is fully in a way of life that inclines towards inorganic, lifeless nature. Here life is more or less in decline; it is dying. Both form and life tear themselves away from their connection with the cosmos, and because of this enter into a kind of frozen state, the beginning of lifelessness.

Essentially we are the outcome of previous development in this area. Think of the individual aspect of the human being and the fact that the human head is the metamorphosis of the other person who lived on earth before, and you will recall that the head points to the past, whilst the limbs point to the future.

The head part of the human being also points to the cosmic expanses of the past in another way. As you know, the head is the principal bearer of the sense organs and these had their origin on ancient Saturn. The most highly developed senses—other senses developed on ancient sun and moon—go back to the earliest stages of cosmic earth evolution. Everything connected with the human head therefore points to the past and in some respects it would be right to say: The mineral world evolved in the course of earth existence, and the human head, being the oldest part, is more than any other part involved in this process of mineralization.

Tearing themselves away from the cosmos, human beings keep the form that is no longer connected with the cosmos during their life between birth and death, and they also keep the life that is dying and becoming mineralized. We may also say that if human beings had kept the animal form, that is, if their heads had maintained the orientation given by the zodiac and therefore the weightier life that is to be found in the animal head, they would be entirely the outcome of earlier times in their heads. The head would have something that would immediately make it apparent that it has arisen out of the whole past cosmic evolution. By tearing the head away from this, human beings are in a way destroying their cosmic past.

It is tremendously important that we consider the things that were presented yesterday and the day before and realize that in the development of the head human beings essentially destroy their cosmic past. In fact, they go beyond the actual mineralization process, entering into a process in which matter is finely dispersed to an extraordinary degree. Organic forms are of course also to be found in the head, and embedded in the organic element is a process in which matter is reduced to dust to a degree that actually goes beyond the mineral level. Fig. 18.

If we look at the human head in the right way we have to say it is the focus of a process in which matter as such is reduced to nothing and it is this which makes it the bearer of a distinct inner life. The generally accepted materialistic view is entirely wrong when it comes to the form of the human head. Thanks to the head being part of the organism, human beings have a life of thoughts and ideas. This becomes possible because the material life is reduced to dust in a strange process which you may be able to picture as follows.

Imagine—as I said, it is a picture, but it will give you some idea of the extremely subtle process involved—imagine, then, a painting, Raphael’s Sistine Madonna, for example. For the painting to exist in this world, it is necessary for it to have physical substance. Imagine that the physical substance falls to dust, but a fine etheric tissue would remain. So now the Sistine Madonna has turned into dust, but everything that was painted by using physical paints, including the nuances of colour, continues to exist in etheric form and someone with etheric perception would be able to perceive the etheric form that remains.

That is what the thinking process is like, the process of forming ideas. When we become conscious of a thought or an idea, this is due to the fact that because the head has been taken out of the wholeness of the cosmos, as we have seen yesterday and the day before, matter loses all significance and human beings face the constant need to let their heads come alive again because they are always disintegrating, and dying in every detail. The etheric aspect of their heads lifts out of it in the process (Fig. 18, red line on the outside) and thoughts evolve. Matter turns to dust and falls away, as it were, and the etheric remains and that is how people become aware of their ideas.

You’ll remember me saying that in the senses we already have something of a physical apparatus. The eye is a physical apparatus, except that the human ether body is active in it. There it already is the way I am now also going to describe for the rest of the head, for nerve tissue. Please take careful note of what I am going to say now. In the senses, and especially in the senses connected with the head, a separate etheric principle is active in the process of perception. In the sphere of the senses, therefore, we have a kind of independent etheric process.

Take the eye. It is a physical apparatus, but the etheric is active in it. Independent etheric life is to be found in an organ that is all the time tending to disintegrate and is really a mechanical, if not sub-mechanical, object. This is the situation in the sphere of the senses.

In the sphere of the nerves, which is an inward continuation of the sphere of the senses, the situation is such that the ether body is more closely bound up with the physical substance, but the whole of our life of the nerves wants all the time to become life of the senses. Imagine, therefore, that you are seeing a coloured surface. The ether body moves independently in this process of sensory perception. If you now leave this process aside and give yourself up to the life of the nerves, the whole sphere of the nerves becomes sphere of the senses and you have a idea of the coloured surface in your mind. We may say that in so far as human beings are nerve human beings, they become entirely sphere of the senses in their mental images or ideas.

Now comes the reaction. The senses are geared towards the physical and are able to take things in continually. The organism of the nerves takes in what the senses present to it. It changes into sphere of the senses and in doing so it partly dies. It seeks to become all eye, or all ear, for instance. To prevent this happening, the vital principle, the principle of life, enters from the rest of the organism and pervades it and the human individual lets the idea go, as it were.

To sum up, we may say that towards the head end, human beings destroy their past. They thus become human beings with nerves and senses that hold images and they have a living experience of images that moves in the etheric realm. You see if we base ourselves on the spiritual science of anthroposophy it is perfectly possible to describe the life of ideas that arises in the conscious mind.

As human beings develop their head end with regard to form, they do so in a way that in the present age exposes them to the influence of forces that evolve in the cosmos when the sun is in the Fishes, the Ram, the Bull, and so on, but they lift their heads out of this, as far as the form is concerned. The result is that the head does not become an animal head but assumes what we may call the “human vertical”, whilst the animal remains within the zodiac.

With regard to life we are able to say that towards the head end, life evolves under the influence of the outer planets Saturn and Jupiter, as we saw yesterday. But human beings lift their life out of this, and thus the following happens: If those planets were never blocked out by the sun, the whole life of the nerves would increasingly become life of the senses. People would perceive with their eyes, or their ears, but this would continue on into the life of nerves. The life of the twelve senses would be in total, inorganic chaos in their life of nerves. Due to the fact that those outermost planets are blocked out, the life of nerves is torn out of the life of senses, and human beings are able to be conscious and act with deliberation in the life of ideas—entering into sensory function and leaving it again by deliberately suppressing ideas, and so on.

Thus an independent etheric principle is active in the senses during sensory perception and a reduced life of senses that is bound to the physical body is active in the nerve organism.

The whole has image quality because by going into the vertical human beings destroy the principle that would give them not image quality but the quality of physical substance. Animals remain within the zodiac and have only dream images and not the conscious images that human beings have. Dream images grow out of the vital principle of the organism; conscious images are lifted up into an etheric life that has become independent of the physical body. It is important to realize that human beings develop an independent etheric life towards the head end because they raise that part out of both the zodiac and the movements of the planets. Then the astral body and the I enter into the independent etheric life and are able to take part in the thought and idea activity of the ether body.

We thus see that the nature of the soul principle can be understood if we know that human thought life has soul quality, that is, it does not take part in material life.

We have seen how human beings develop with regard to both form and life at the other extreme. The day before yesterday we saw that human beings become active in the world through their limbs; going back to ancient Greek times we saw how they became hunters, animal breeders, tillers of the soil and traders who sailed the oceans. Human beings continue in these activities by withdrawing from the influence of the relevant images in the zodiac. Animals remain fully under the influence of Archer, Goat, Water Carrier and Fishes and therefore develop forms that relate to the earth. A study of the zodiac will show why animal limbs have developed in a particular way. Human beings develop their system of limbs in such a way that they relate it to the earth when those zodiacal images are beneath the earth, when the earth is at that point in the zodiac in the northern hemisphere for a time. This is also why the geography of the earth offers different living conditions. Human beings are however able to transfer something they have developed in one place to another. I am speaking of things that apply to earlier times; today the different human forms mingle on the globe and the study of geography will no longer give a real idea of the way human beings relate to the macrocosm.

Here, then, human beings tear themselves away from the line of the zodiac in a different way, entering into the “human vertical” in the opposite direction. They remain fully exposed to the constellations of the zodiac with regard to form and to the outer planets with regard to the head, but withdraw from both influences by standing on the earth and letting the earth cover up the other side. Saturn and Jupiter influence human beings by letting their light shine on the earth. Living in images in their heads, human beings also receive the images of those starry worlds, just as they receive images of the planetary movements by developing the principle of life towards the head end. Images from the cosmos, the macrocosm, are taken up into the life of images that human beings develop.

At the other end, images are taken up and thus the forms develop that I showed you the day before yesterday—the limbs, forms that are the opposite of those seen in the head. Human beings also develop activities that are beyond the influence of the macrocosm, that do not allow those influences to enter.

At the head end, therefore, human beings destroy their past. The opposite is the case at the limb end. If we stood on a transparent earth so that both zodiac and planetary movements could influence us from the other side as well, we would not be able to act freely and independently but only under the influence of the life of the planets and fixed stars. Freedom of action is only possible because the earth blocks out the life of the planets and fixed stars. Furthermore, if we were fully exposed to them, then in view of the special nature of the human life span, with repeated earth lives, the life of our limbs would grow wooden, it would harden in itself. We would be unable to let matter fall to dust, and our organic substance would become cornified (horn-like) before it matured. Human limbs would be cornified in a way that is utterly different from the hoofs of horses or cows—almost all the way up. We are protected from this horny development because as human beings we are lifted out of the zodiac.

The process which results from this is the opposite of the process of reducing to dust in the head, where the past is destroyed and matter turns to dust. Development of the limb end is such that matter is not allowed to reach full cosmic maturity. It is held back. We have fingers and toes because we do not allow our limbs to reach their full growth potential. If they did, we would not just have nails but our arms and legs would be completely stiffened and cornified. By holding our limbs back we are able to develop the will in them, and this provides the basis for future lives on earth. If we allowed the limb person to reach full maturity, life would consist of one life on earth only. We preserve the basis for our future by not letting the limb person grow to maturity.

Thus we have a complete contrast: When it goes in the direction of thought, our inner life becomes a life in images; when it goes in the direction of our limbs, life becomes material, it is flesh and organic matter—“young”, I’d say. It does not cornify and grow old and because of this it is possible for the flesh to fall away and the image of youth to go through death and into the next life on earth.

There (Fig. 19) the will is able to develop, and we may say that the “will-end” of the human being is organic development not taken to its conclusion. At the head end we were able to speak of image quality, and here we must speak of something else. Organic development not taken to its conclusion remains germinal, an embryo capable of further development. At the head end we have something like an oyster shell, pure matter that has been secreted out. At the limb end we have something that is embryonic.

Here (above) we can say we have living inner experience of a purely etheric principle—the image. Here (below) we live not in the image but in germinal life and we know ourselves to be bound up with matter, which is also why we are able to move our limbs. We do not have much physical movement in the head, except in so far as our senses are transformed into limbs, so that in the head, too, we are human beings with limbs. One thing is also always to be found in the other, that is a basic principle. In a sense our eyes are also hands, in so far as they are able to move. Nevertheless, the head is largely immobile, and the lobes of the brain and similar structures in particular are incapable of voluntary movement. Even the outside of the head does not show much mobility; it is quite rare even for people to be able to move certain ear muscles; if they can, it provides them with an excellent opportunity for showing off.

Life experienced in organic substance does not allow conscious awareness to arise and this makes it possible for us to develop the will. (Up) here, then, we destroy physical matter, and (down) here we retain, in embryo, the powers for our next life on earth when physical substance falls away from us at death.

Between the two lie the life of breathing and the life of circulation, as we called them yesterday. We also saw that with regard to form this area relates to the constellations of the zodiac that lie between the upper and the lower ones.

If we consider the present-day fixed stars to be Ram, Bull, Twins, Crab, Lion, Virgin, Scales, Scorpion, Archer, Goat, Water Carrier and Fishes, we need to relate these four (Fishes, Ram, Bull, Twins) to the head. Under their influence and in accord with the planetary movements that are above the earth, the head is given a dying life that offers experience of life in images, an inner life of ideas. The four opposite constellations—it would have been slightly different in ancient Greece—would be Virgin, Scales, Scorpion and Archer. The constellations that lie between the upper and lower ones would relate to the rhythmical aspect of the human being, just as in planetary life Mars and Mercury hold a middle position. Here, we may say, the human being swings to and fro between image and embryo. The life of breathing and of the blood illustrates this quite beautifully. We take in oxygen which gives life and is connected with the limb organism and with everything that is mobile in us. We combine the oxygen with carbon, a substance that initially has a stimulant effect on the life of the nerves and senses, bringing in an element of death, and is then cast out as a dying element. Here we have in physical, material terms the continuous contrast of extreme life in oxygen and extreme death in carbon: dying and enlivening, dying and enlivening. Life swings to and fro between these extremes.

At the level of soul life it is like this: we have inward experience of something that on the one hand is still purely etheric, like the life of thoughts; but the ether body takes hold of certain glandular structures and these glands secrete matter. At the physical level, therefore, the ether body acts on the glands. Glands do not make a connection with etheric life, the way muscles do—which are essentially part of the limb organism but secrete matter when etheric life takes hold of them. Etheric life and physical, material life therefore do not fuse completely, and we have a stage of transition. Matter is taken hold of but it also resists and is secreted out. If you study muscles and bones, the elements of the limb system, you find that matter is rigorously taken hold of by the human ether body, most of all in the bones. Nothing falls to dust and is dispersed, everything stays fresh and alive. In the head, none of the matter is taken hold of, but as the head develops, matter falls to dust. Unbound, etheric activity develops to become the life of thought. When the ether body takes hold of the glands, it unites with them but they resist. Muscle tolerates the ether body and take it into itself. Glands do not tolerate it; they immediately secrete matter and drive out the ether. At the soul level this is the life of feeling.

We can now get a real idea of the life of thought. Matter is not put to use, it only goes as far as the etheric, and conscious awareness lives in this etheric element. In the life of feeling, the ether body takes hold of glandular life, which does not tolerate it. Yet for the time that the ether body vanishes into glandular life, before secretion actually comes into effect, human beings are without their ether body, which has vanished into the glands. At that point they find themselves only in their I and astral body, and that is how it is when we feel.

idea—ether body, astral body, I
realm of feeling—astral body, I
life of will—I

If we take the ideas that come in the life of thought—the life of the physical body is cast off; human beings experience themselves in ether body, astral body and I. In the human head the I is active in the astral and the ether bodies and rejects the physical element; the I is thus able, with the aid of the astral body, to experience thoughts, thinking, in the ether body. In the realm of feeling human beings have the ether body taken away from them when it takes hold of glandular life; it is withdrawn from them until the gland has taken the secretory activity to its conclusion. The ether body is therefore in the physical body and human beings have only the astral body and I available for conscious inner life. Experience is at the level of feelings and dream-like in quality, because we enter into the physical body.

In their life of will, human beings enter completely into organic matter with the ether body. When we are awake, the ether body takes the astral body with it, and this enables us to move our limbs. The astral body is also taken into matter and is therefore withdrawn from us so that we have conscious awareness only of the I.

Thus we find that the inner life and the physical life are related at every level. Basing ourselves on the science of the spirit we merely need to have a clear picture of the way in which I, astral body and ether body are involved in the physical body and we perceive the difference between the inner life of thought, the inner life of feeling and the inner life of will. We find that the inner life of thought is in the dying part of the organism which has torn itself away from the upper part of the world of the fixed stars and the upper world of the planets, and become a life in images by reducing the past to dust. We find that in the middle, or rhythmical region we are able to share in life relating to the past and therefore also to the macrocosm, which has evolved out of the past; yet we also react to this because there is a continuous rhythmical element—on the one hand the rhythm of oxygen combining with carbon, and on the other that of glands being taken hold of and responding with secretion. When the macrocosmic life in us is taken hold of and takes hold, the microcosm, that is, the individual human being, reacts. We live in rhythm not only inside ourselves but with the world; we open up to the cosmos and take it back into ourselves. We are half-way individual beings and move rhythmically to and fro between macrocosm and microcosm, and this is where we are alive and active in our feelings. Here we can see exactly how the physical, material aspect of the organism interacts with the element of soul and spirit. In the life of the will, physical matter is most strongly taken hold of and this is where we are most of all mere microcosm, withdrawing entirely from macrocosmic activity in becoming active ourselves.

Living in the northern hemisphere, we withdraw from the other fixed stars and planets in our own way; people living in the southern hemisphere do the same in a similar way, and the whole does, of course, rotate. In our limbs we are therefore entirely microcosm between birth and death, in a world of our own which therefore is also able to take itself forward into a future. We are today developing the will as the youngest element in the inner life. This is still entirely dependent on the physical body for support; it allows only the I to find to itself, with the astral body and the ether body caught up in the physical body.

We shall never understand the inner life unless we are able to differentiate between I, astral body and ether body. Anyone who does not have a real, inner grasp of these will never be able to understand the life of thought, the life of feeling and the life of will. What happens when people refuse to grasp this reality today?

What happens is that people who carry some authority stand there and tell people that it is not really possible to know anything about the inner life, though certain phenomena suggest that something exists that has soul quality, which they call “psychoid”. Giving an explanation of the way Descartes¹⁵ and Spinoza¹⁶ endeavoured to discover the nature of this interaction, they are unable to be anything but abstract—the body on one side, the soul on the other. It will never be possible to get at the truth in this way, because the relationship between soul and body is different in the life of thought, the life of feeling and the life of will. People will not get to the truth if they insist on making one big muddle of the whole inner life and talk of a “psychoid” element rather than giving real consideration to the way the I, astral body and ether body are related in real life. It is as if someone were to refuse to look at the real human being and talk about an “anthropoid” in order to avoid speaking of the anthropos¹⁷ That kind of science is anthropoid-sophy rather than anthroposophy; it is psychoidology.

If we give real consideration to the life of soul and spirit, we can give full detail of the “interactions” and so on, as people call them. There will be no need to cut out bits of the liver, or the brain, and present them neatly as abstract tissues, the way anatomists do. Instead we must know that the relationship of the human being to the cosmos is different at the head end and the limb end. At the head end we reduce it to dust, destroying the past. At the limb end we do not allow growth to reach its full potential but remain embryonic.

The worst thing is when people leave truth aside and speculate on the nature of the physical body as well as of soul and spirit. Using worn-out old words and making them into -oids, they fail to grasp the real truth. There are people nowadays who have no notion of how to get from a word to a concept. Someone called Arthur Drews¹⁸ has been giving lectures to non-conformist religious and monist congregations in Germany today, both of which live on the dregs of the materialistic science that goes back to the 1860s and 70s. He has studied Hartmann’s philosophy¹⁹—as a young man he would always dance attendance on him—but he really only took in the words, which roll about in his head like the balls in a pin-ball machine, and he has no idea of how to get from word to concept. And he uses these words from Hartmann’s philosophy, words that whizz around in his head as if in a pinball machine, to criticize anthroposophy!

Those are the fruits of education in our modern civilization, where people refuse to give serious consideration to the methods available for gaining real insight into the relationship between human being and cosmos. These enable us to describe the human form and human life on the basis of the cosmos and to understand that because human beings are specifically torn away from the cosmos they have dying life at one end, which enables them to develop an inner life of ideas based on images, and a life that remains embryonic at the other extreme, which allows the will element to develop.

These things sound incomprehensible to the people involved in the official science of today, and as a rule—not always but as a rule—we cannot expect them to gain access to them, for essentially they have lost all real understanding with their kaleidoscope of words. For anyone who knows the real situation, those lectures about psychoids are essentially no more than word kaleidoscopes; the things said about Descartes, Spinoza and so on, right up to Fechner,²⁰ have no inner connection and are kaleidoscopes of words. The scraps of words that whirl around in confusion can only gain inner meaning through insight into I, astral body, ether body, and so on. It seems a pity that one has to talk about the present time like this; but when it comes to the “intellectual life”, as it is called, we have to speak about the present age like this. The philosophers have no longer been able to get their bearings because decades ago their words have lost all meaning.

The latest thing is to appoint modern scientists as professors of philosophy. They are asked to hand down philosophy. It started with Mach,²¹ and today Driesch²² is one of the main representatives of the species. Scientists are being appointed as professors of philosophy because the philosophers no longer have anything meaningful to say, whilst scientists at least still have the faculty of external observation. What they say about philosophy is, of course, even more empty of meaning than the things said by philosophers, who at least still had the words. This really has been a strange development. We have seen philosophy, which still had meaningful content in the first half of the 19th century, evaporate completely in the wordy works of someone like Kuno Fischer,²³ for instance. But in his day the chairs of philosophy were still held by philosophers, even if their philosophy no longer had inner meaning.

It is absolutely necessary that we realize this clearly and that there are at least a few people in the world who see through all the glitter of those “psychoids” and know that we are deeply in decadence, particularly in the field of academics. You can’t know this strongly enough, and I think it will be good for you to enter deeply into the things I have tried to put before you in these three lectures.

We have seen that on the one hand man appeared to be connected with the universe in outer form and in the way of life, but that he has renounced the universe at the head end and at the limb end, so that we are only wholly given up to the rhythm of the universe in so far as we are rhythmical human beings; renounced in order to develop the life of thoughts as life in images, that is, independent of physical matter, at one end, and at the other end to develop the life of will by keeping matter at an embryonic level, not letting it assume the rigid form that the macrocosm is able to impose. The limb end is thus kept mobile and has the potential to evolve and progress from earth to existence on Jupiter, Venus and Vulcan.

Hold on to these things and you can see that the insight gained in anthroposophy really wants to take hold first of all of our sense of truth, secondly of our sense of aesthetics—when you study the human form as it arises out of the macrocosm—and thirdly also in the direction of what is good and of religious life. These three lectures are particularly able to show the profound justification of the statement that has been made so many times here, in courses and also on other occasions, that we must look for a synthesis, bringing together in harmony religion, art and science. This cannot be achieved unless we come to a genuine cosmology which clearly shows the reality of the human form and of human life.

Something else we need is a theory of independent activity in the inner life, a theory that shows us the true nature of man, who has torn himself away from the cosmos at either end. And we also need to know the qualities which human beings develop independently, relating to future worlds which will take the place of the earth within the macrocosm. This will lead to deeply religious inner responses and feelings.

If human civilization is to show true progress we need a cosmology that includes the human being and does not leave humanity aside the way our present-day cosmology does. We also need a theory of independent activity and we need ethics that are able to show that the potential for good which they hold is the seed for worlds. We need ethics that have reality, their values not abstract but having the power in them to come to realization. Cosmology, a theory of independent activity and ethics—these are the things humanity will need to be able to rise to something higher.

• 15. René, Descartes (1596–1650), French philosopher and mathematician.
• 16. Baruch Spinoza (1632–77), Dutch-Jewish philosopher and theologian.
• 17. Anthropos, Greek for “human being”.
• 18. Arthur Drews (1865–1935), a professor of philosophy who gave a number of lectures against anthroposophy in the autumn of 1921. See his Metaphysik und Anthroposophie, Berlin 1922, esp. the chapter on perception of the supersensible.
• 19. Eduard von Hartmann (1842–1906), German philosopher
• 20. Gustav Theodor Fechner (1801–87), German philosopher and psychologist.
• 21. Ernst Mach (1839–1916) Austrian physicist and philosopher.
• 22. Hans Driesch (1867–1914), German zoologist and philosopher.
• 23. Ernst Kuno Fischer (1824–1907), German philosopher who wrote a major history of modern philosophy, books on logic and metaphysics and on Kant, Descartes, Goethe, Lessing and Schiller.

Having considered the way human beings relate to the cosmos in the form of the human organization, in levels of life and with regard to the contents of their inner life, let us today consider the life of the mind and spirit This will be in preparation for our subject for the next two days.

Remember how we considered the form of the human organism, relating the human organization to the fixed stars out in the cosmos. To consider the levels of human life, we had to look at our own planetary system. For the phenomena of the inner life we had to change our line of approach and relate the inner nature of human beings to their physical organization, which they owe to the fixed stars and the planetary system. Looking at form and life, we perceived the differences between head organization, chest organization, and metabolism and limbs as a third organization. We found that the inner life of sensory perception and of ideas comes into its own through the head organization, through nerves and senses. We found that the life of feeling comes to expression through the breathing and circulatory organization, and the life of will through the system of metabolism and limbs. For our study of the inner life, account had to be taken of the way the I, astral body, ether body and physical body act together in the human being. We gained a general idea of the way soul and body interact, even at the level of glandular function, and of muscle function being made to serve the will, and found that account had to be taken of the way the soul principle comes to expression in the living body.

To study the life of mind and spirit, we have to consider the alternation between waking and sleeping. As you know, this consists in the first place in life swinging to and fro between day-time waking state and night-time sleep within the 24-hour day. We also know that human beings are awake and asleep in another way, for we are really only fully awake when we form ideas and perceive with the senses. The life of the will and of physical actions is really a life of sleep even when we are awake.

The life of feelings, we know, is a dream life even when we are awake. This, then, is another way in which human beings let life swing to and fro between waking and sleeping. Waking sleep, as we may call it, influences the life of ideas when we bring an act of will to expression and are awake in our doing by being able to form an idea of the action. We do, however remain unconscious of what actually happens when we perform the action, as unconscious as when we are asleep.

The fact that we feel ourselves to be individual beings we really owe to sleep. If we were always awake and given up to the life of ideas, our experience of the world would be limited to a sequence of images. We would have the feeling that we are at rest, as it were, in a fixed location in the universe, and the universe itself would be present in form of images. The I, too, would be no more than a kind of mirrored reflection. We are brought back to ourselves in our wide-awake life of ideas in two ways. Firstly, we pour into this life the continual memory of being in a condition of sleep between going to sleep and waking, a condition in which we do not experience anything. Secondly, we have indefinite recollections of our will intent, that is, of something that is sleep-like by nature, playing into conscious life. This gives us a feeling for the I and the I impulse. In ordinary life we do not have conscious awareness of the I impulse but experience it as a nudge coming from our organization. On the other hand we are aware of it because between going to sleep and waking up we go out into the cosmos with the I, which otherwise does not enter into ordinary consciousness, and astral body, which equally does not come to awareness. It is the dimming-down of consciousness between going to sleep and waking up that comes to conscious awareness.

What is it that puts us to sleep over and over again, pushing our will intent and much of our feeling life into the night-time darkness of the conscious mind? It is the need to develop organic activity in the exercise of the will. In the last lecture we noted that when human beings exercise the will they let their soul principle influence even the life of the muscles. The soul immerses itself in the life of the muscles, as it were, and we become unconscious of it, just as we become unconscious of the soul when it leaves the body and enters into a different state during going to sleep and waking up. We are therefore able to say that it is due to the needs and conditions of the living body that we are consciously aware of our I in ordinary life. It is due to the fact that we have a body which lays claim to the soul when will is to be exercised, and chases the soul down into the unconsciousness of sleep because it wants to balance the energies it develops in will activity. This enables it to mediate full awareness of the I at all times, even though the I exists at an unconscious level.

We are thus able to say that we enter into the living physical body by pouring our spirit, and that means in the first place the soul principle, into it. We shall see in a minute that with the soul principle we actually pour the spirit into the physical body. We feel physically strong when the soul has been poured into the body. We do not feel physically strong, but wide awake, when we have ideas and sensory perceptions.

To have ideas and sensory perceptions means not to live in the body. It is quite wrong to think that we must have imaginative, inspired and intuitive perception to enter into the world of the spirit. People are actually in the world of the spirit when they make sensory perceptions and have ideas. We have seen in these lectures that sensory perceptions depend on dead matter, purely physical apparatus, being embedded in the organism, with only the ether body present in them. In sensory perception we have experiences in the physical apparatus, which does not in itself come to experience . It is the spiritual process in the apparatus that we experience. The content of sensory perception is definitely spiritual by nature. It is merely that when we form ideas we extend the sensory activity to the nerve organization. Nerve activity actually is a process of dying. Organic activity has to be excluded when we want to form ideas. This is why we are definitely in the sphere of the spirit when we have sensory perceptions and ideas.

As we are human, and live between birth and death, our life in this sphere of the spirit is such, however, that we have only images of it. Characteristically, therefore, the things of the spirit first come to conscious awareness in sensory perceptions and ideas, but only in images. We are thus able to say: Sensory perceptions and ideas are experiences of life in the spirit, but only in images (written on the board, see table). When it comes to ideas we are in fact aware that they are abstract by nature and that the images they give are not rich and full. Things turn grey, we might say, when we move back from sensory perception to the life of ideas. That greyness exists only for our conscious life, however, for in reality all ideas developed by human beings contain Imaginations.

I am therefore able to say that ideas contain Imaginations, but these do not come to conscious awareness. The ideas we have in everyday life are a kind of extract of those Imaginations. The imaging process extends back into the body, and a pale reflection of our ideas comes to conscious awareness. Every single time you have an idea you also have an Imagination, but whilst the idea remains in the conscious mind, the Imagination slips down and lives in the general vitality, or vital activity, of your organism.

To draw it (Fig. 21), I would have to put the head here, with the process of sensory perception (red), then comes the activity of forming an idea (blue, green) based on sensory perceptions, and this really shows a Janus²⁴ face. In front it is the pale idea which comes to conscious awareness; at the back it is the Imagination which does not become conscious. The Imagination goes down into the organism, where it becomes part of general vital activity. It enters into every organ—it lives in the brain, in the heart, in the lungs, in the kidneys, everywhere. It unites with our general vitality.

Remarkably, the result is this: here, where I have drawn in red and blue, we have the spirit in our picture. None of that which extends down into the physical body comes to conscious awareness, but we experience it as our inner life. The spirit, then, is spirit in the forward direction; it is soul at the back, where it faces the organism (green). In the sphere of the soul, however, it immediately begins to go down into half conscious and unconscious spheres, uniting with the living body.

Below this here (pointing to the drawing) lies unconscious soul activity, and the Imagination vanishes into it. Coming from the other side we have the living physical body, but this is immersed in the night of our consciousness, in sleep, and only comes to expression when it sends the will upwards into conscious awareness. The will is the counter thrust; it makes us physically strong and gives us experience of reality. That experience, however, will at most come up as a feeling. We dream of this reality but essentially do not have it in waking consciousness.

As human beings between birth and death the price we pay for existing in the sphere of the spirit is to experience the spirit in the images of our sensory perceptions and of our ideas. We have living experience of reality, but it enters our conscious mind unconsciously, just as the reality of the outside world comes in unconsciously.

We enter into outside reality, but essentially it enters into us at an unconscious level because we know nothing of the states of sleep when we are out there in the outside reality, which spins a web around us, as it were and enters into us all unconscious. There (pointing to the drawing) we live in the reality, but we live in a physical body, or in an outer, physical element. In so far as we live in the element of the spirit we know it only as image. The physical body is however created out of the spirit, and if we develop our faculty of Imagination, we can gain living insight into the imaginative life that lies at the back of it.

Going further back in the sphere of the soul, we can also gain experience of what in ordinary consciousness are our feelings. First of all, conscious experience of feeling is gained. But behind our feeling lies Inspiration. Every single time you have a feeling you also have an Inspiration. But just as your Imaginations slide down into general vitality when you have ideas, so the Inspiration slides down into the physical body when you feel. You need it down there for your breathing activity and rhythmical function. The Inspiration unites with general rhythmical activity.

I can now put it like this: Further back in us we experience our feelings, and by entering more deeply into these we have inner experience, which is at a dream level. In this, however, Inspiration lies hidden (see Fig. 21).

A hidden Inspiration slips into rhythmical movement and activity, into our breathing and the circulation of the blood. If we were to have a look at someone who was thinking and feeling we might say: You have ideas and you think; this is something you know. But from this activity Imaginations are continuously instilled into every part of your body to maintain your vitality. You feel—and Inspirations are continually going down into your breathing and circulation.

Below this lies will activity. Among the activities of life between birth and death, will activity in the first place belongs purely to the living physical body, and it is experienced as such, for muscle activity lays claim to the spirit. So we have experience of it in the body, but at the sleep level, for only the spirit can be experienced in full consciousness. Here, it sleeps. But there is Intuition in there. It is genuine Intuition when human beings do what I spoke of the last time and send their inner activity and therefore also the spiritual experience they have into their muscle activity in form of images and thus become doers, people with will intent. They are then truly intuiting. They go outside their I life, letting the I enter into something entirely different, which is the movement of muscles and bones. Thus we can say: Intuition slips into metabolic and movement activity. The spirit therefore has its life in Imagination, Inspiration and Intuition.

You see, we now have the spirit wholly inside the body. We have Intuition in metabolism and in the movement of the limbs, Inspiration in rhythmical activity, and Imagination in general vitality. Only the perception of objects exists at the level of images, activity of the spirit in images. Being mere images they are also able to combine with the images of the outside world.

The last time we tried to see soul and body together in our thoughts. We have seen that the soul principle is active in the head and in the nerves and senses, where a continual dying process occurs, which allows the soul principle to come into its own as the organic principle is destroyed.

We have seen that in glandular activity the soul principle lays claim to the physical, but only to a limited extent, so that the gland then secretes matter. When muscles and bones are actively used, the soul principle is completely laid hold of by the physical. I made it very clear that we do not waffle on about an abstract interrelationship between the living physical body, the soul and the spirit, nor of the physical relating in some way to a “psychoid” element. No, we consider the soul in real terms and perceive the way the physical body takes the soul principle into itself and everywhere makes it part of itself. Now we have also seen that the spiritual principle, which initially exists only in images in us, nevertheless also lives in the living physical body.

Imagination, Inspiration and Intuition are not something we grasp the way we do the wind and the clouds. They are something that is very much present in the activity of the living body, slipping across into it, whilst we are only able to hold on to images of the things of the spirit. We are thus also able to penetrate to the spiritual principle in the human being. We can consider the human being in terms of form, of levels of life, of soul content, and of the spirit coming to revelation.

The human form is of course dependent on the fixed stars, but it presents itself to us in visible form. The levels of life are dependent on the planetary sphere. In our ordinary consciousness we cannot see them in physical form. We perceive them in so far as they come to expression in aspects of form. Deep down in us rests the soul principle. We gain access to it by considering the mysterious relationships between the activity of nerves and senses and the soul principle, turning our attention to glandular activity in relation to the life of feeling and everything connected with rhythmical activity. We also saw how the soul principle is connected with the metabolism and limbs. At one extreme of life, however, the spiritual enters into the soul principle; it is only able to take hold of images and pushes Imagination, Inspiration and Intuition down into the physical body. And when the spirit thus pours into the soul, it lives in the soul as the most inward element that human beings possess.

The other extreme does not draw human beings into the particular way in which they have sensory activity from within, ideas and feelings, where human beings go down into the physical, into reality, with their spirit, and where the physical, with the spirit, is tinged with the Inspirations which in turn take in Imaginations that come down. This is something that comes to expression when we contemplate in an inward way a human being who is before us and who is fully at rest. When we study the physiognomy, which shines out when the spirit enters into the living body, sending Inspiration into it, the spirit comes to the surface again, coming out through the impulses given by life and giving the human being first of all the flesh colour of the skin, and whatever else there is by way of physiognomy, showing itself in the noble brow, in the shape of the mouth and chin, the form of the nose, and so on. This spirit, entering into the body as Inspiration, becomes active through the levels of life and thus shows itself in the human being who is at rest.

As soon as people start to walk, to be active, and even if they just blink an eye, we see the Intuition aspect of the spirit which is sent down into the living body. When we look at the way someone walks, and at their gestures, we see the working of that person’s spirit, which, however, enters into the body as Intuition, being present not as spirit but as processes that generate heat, processes of chemical decomposition that occur in the body when a person is active in the world.

When we looked at the form, we had something which the world gives to the human being. Now that we have seen the spirit enter completely into the living body, we find that in activity the human being is in turn giving things to the world. But the price we have to pay for having part in the spirit between birth and death is that we have the spirit not in its reality but in the form of images. We do have the spirit in us as something real when we are between birth and death, but the price we have to pay is that we know this reality only when asleep, albeit in waking sleep. We really should say that life between birth and death means that human beings experience the spirit in the reflected glory of images but have no conscious experience of its reality, which only presents itself through the medium of the living body.

Between birth and death we see the spirit in the living body it has created. It is not really matter which we see, for matter is the outer reflection and not the inner reality of the spirit. We may therefore say that when we see any kind of matter in the world around us or in human beings it always means the the reality is hidden from us and only the surface present itself. There the spirit reveals itself out of the reality of the body and of matter. Fig. 22.

It is different when human beings partake of the spirit. Then the physical aspects, for instance the inner parts of the head—and the outer part, too, if they are not just looking in a mirror, though even then all they have is an image—remain in the background, whilst the spirit is really experienced, though only in its image. In the conscious mind we inwardly see the spirit, but as an image. Sleeping, and also in waking sleep, we perceive the spirit in its activity, but the essential reality of the perception does not come to conscious awareness; it remains outside.

Everything is always completely the other way round.

You see, to consider the human form we have to go a long way, to the great world of the fixed stars. Out in that world lie the impulses responsible for giving the human head, chest and limbs their specific form. Coming closer to the human being we encounter the planetary system, the sphere of the planets, and we find that this creates the levels of life in human beings. Then we have to go right inside the human being to find the soul principle. And when we actually enter into this we find the alternation between waking and sleeping, image and reality. Coming to the human being of mind and spirit we discover the spiritual principle in man.

I am now going to present something to you that many of you may well find to be extraordinarily abstract and indeed most strange. Please take it and think of it as some nuts that you have to crack, for what I intend to develop during these last fifteen minutes may prove important for you when you come to consider the nature of the world one day.

If we really visualize the road we have to travel from the whole universe, the fixed stars, through the planetary system and all the way to inside the human being, something quite specific comes to mind for those who are in a position to have this happen. You see, mathematicians establish the location of a body, or of a point—this is very important for those who work with the theory of relativity today—by thinking of three lines at right angles to one another that intersect in one point.

If they then want to give the location of point A, let us say (Fig. 23), they measure the distance from the three planes defined by the three lines. So if you have those three lines, you can give the location of any point. All it needs is to assume these three axes at right angles to one another, which are called “co-ordinates”. They enable us to define the location of any other point, or line, which after all can only be defined by the points it contains, and so on. (Fig. 23)

Mathematicians are inordinately proud of being able to define any location in this way. They speak of the three coordinates as the x, y and z co-ordinates. Yet for someone who is not just a mathematician but is someone connected with reality, as well as having studied mathematics, a question arises at this point.

Such a person would say: During life between birth and death—our mathematicians today do not work with life between death and rebirth, and everything they work with lies between birth and death—we, as human beings, are really always also in the outer reality, and as human beings we see, or perceive with some other sense, what is in the world outside us. I think you’ll agree that the world looks quite different if I stand in one place or another. When I stand over there—well, there would be a considerable difference due to the fact that when I stand here I look you straight in the eye, and if I were over there I would see you all from the other side. Speaking in terms of reality, then, we can always assess reality only from one particular point of view, for human beings can never completely remove themselves from reality.

In a way modern thinkers are always longing, however, to remove themselves from reality. Physicists want to exclude anything that is subjective. A modern physicist recently asked the question: What exists, really? What has being?—Even in our (German) language, the verb for “to be” (sein) derives from the verb “to see” (sehen), so that if we do not exclude the human being we would have to say, in popular terms: Anything you see, exists.—However, physicists are unable to accept this, and a modern physicist therefore gave the following definition: “Anything that can be measured, exists”. This means the object is not seen in relation to the human being but to an objective measuring rod; the human being is excluded.

Another example of excluding the human being is one I have mentioned on a number of occasions. It is the explanation given for the nebular hypothesis of Laplace. You take a droplet of oil, a playing card on a pin—a sewing pin will also serve—and rotate it, and droplets separate out. But nothing would separate out, and the whole small planetary system would not arise if it were not for the schoolmaster who turned the pin! Yet when people want to explain the universe they leave out the schoolmaster. Otherwise the teacher would have to say: Look, children, there a planetary system is evolving, but I am the one who turns the pin; and out there the great planetary system is evolving, and there is the great God who turns the great pin. The world could not evolve if there were not a god out there, who relatively speaking would be much bigger, as I am the little god to you here.—You see, that is what the teacher should really be saying.

He does not, of course. In modern thinking we have got into the habit of declaring that the point of view does not exist, as it were. It is declared non-existent even in analytical geometry, as I have shown. But then it is difficult to answer the question: Who is it who is looking? Who is really seeing this object here without seeing the x, y and z co-ordinates in perspective? Where is the individual who sees it like this? (Fig. 23) Well, you know, he can’t be in that place, nor in that place, he can’t be in any of those place, for if he were, he’d always see in perspective. But if he were far enough away, over yonder in infinity, he would see the vertical z line in the right way. He’d have to be a devil of a fellow to see this axis of co-ordinates, as it is called, which is shown meeting in a point in Figure 23; for he’d have to be out there in infinity—in that place, that place, and that one, everywhere within infinity. That is the point of view, which has to be everywhere at once, from which to consider all three dimensions as they are at right angles to each other. When we speak of space, and indeed of analytical geometry, the point of view has to be from all points in infinity.

And now let us take the opposite. Let us consider how human beings truly experience themselves inwardly. They feel themselves to be a point at the centre of the universe, and they are really always taking sights. Before them, or rather around them, they have their horizon. Anything at, above or below the horizon is experienced in a way I might describe as follows: They experience along their line of vision—it could also be the line of touch—or somewhere above or below, it might also be over here; in short they increase or decrease the angle, or open it in an upward or downward direction.

Mathematicians do the same thing, but they do so from a specific point of view. In this case they are actually taking the human being into account, though they won’t admit it since it would be disgraceful for a modern thinker to include the human being in one’s approach. So they speak of a point and define a second point somewhere else by determining the deviation from the line of vision. Thus they say: this point here is so far away that there is a possibility—well, I won’t go as far as to introduce you to the cosine, as it is called—of defining it. The point will always be different, however, and so will be its cosine, if the sight is taken from higher up or lower down. And if you really think about it, this is where we find ourselves entirely in the real world. The mathematicians have it; they call it a polar co-ordinate system.

We now arrive at a rather peculiar statement. We are able to say: That’s not a devil of a fellow, for it is always I myself. Wherever I may be, the point at the centre of the co-ordinate system is my point of view. If we are looking at space, which is what we are in fact doing, we are everywhere out there in infinity. We ourselves are that devil of a fellow. But if you consider the centre we have here from everywhere out there in infinity, what lies in between? Between point and infinity lies the circle.

If you go out to infinity, passing through space, you will find something in there. But if you visualize the point of view that is everywhere in infinity, you are in the region where things are seen from the point of view of the fixed stars. If you move inwards to the centre, you are in the region of the human point of view. Between the two lies the circle, or at least an approximate circle: the movements of the planets. It cannot be any other way. When the human being is mediated to the world through the soul, this has to happen through a circular movement, through spheres. This is simply due to the inner constitution of the universe. We therefore have to find the stars that move in orbits between ourselves and infinity.

You see, in very early times, instinctive clairvoyance established mathematics on the basis of this very real situation: cosmic space with its three dimensions and a point of view everywhere at infinity; the sphere and the centre which is oneself. This was the starting point for the mathematics of old. Today the science has become abstract and deals only in formulae, not reality. But if we consider it in an inner way, as we have been doing, we can still get a feeling for the way in which the science which modern mathematicians are forced to put before their mind’s eye as a system of co-ordinates, or polar co-ordinates, originates in the inner structure of the universe.

You see, if Einstein, or one of his followers, began to talk today, you would almost always find that they base themselves on some form of co-ordinate system and then move on to the theory of relativity. It is not surprising that all things become relative in this case. For as soon as you start to consider reality you have to change, or ought to change, into the devil of a fellow who is everywhere at infinity. And it makes no difference if the distance is a mile, or more, or less, or the diameter of the earth or even the sun—for all things become relative. We have the theory of relativity because the point of view is at infinity and it makes no difference how far things are apart. If you consider all the arbitrary reasons that are given, you find everything becomes relative. That is the true, psychological reason. All you have to do is look into these things.

Tomorrow we shall build on the basis we have gained today.

• 24. Janus was an ancient Italian deity said to be the protector of doors and gates. He was shown with a face on the front and another on the back of his head. The month January is named after him.

(From an incomplete transcript)

When we contemplate the world around us we find as our environment on Earth the beings of the mineral, plant, animal and human kingdoms, and whatever belongs to and is produced from these kingdoms—mountains, rivers, clouds and so forth. We look up to the heavens and as we contemplate the stars and the planets we shall realise as the result of anthroposophical study that, like the Earth, these different celestial bodies have their inhabitants. But as man turns his gaze to his earthly environment and also to the heavens, he finds in this spatial environment Beings who are connected with one part only of himself. We know from Anthroposophy that man is a fourfold being, composed of physical body, etheric body, astral body and Ego, and that in sleep the Ego and astral body separate from the physical and etheric bodies. But the Universe we perceive through our senses is related to our physical body only, not to our astral body or Ego. The only exceptions are two celestial bodies: the Sun and the Moon. The Sun and the Moon are the abodes of spiritual Beings just as the Earth is the abode of man. The other celestial bodies are also peopled by spiritual Beings but during his life between birth and death man is related to them in an indirect way only. In this respect the Sun and Moon are exceptions. They are the two gates or portals through which, in physical life on Earth too, men are linked with the spiritual world. The Sun is connected with our Ego, the Moon with our astral body.

We shall begin to understand this if we turn to what has been said in the different books and lecture-courses.

You know that the Moon, now moving independently through cosmic space, was once united with the Earth; at a certain point of time it liberated itself and went out into the Universe where it now forms a kind of colony of the Earth. This applies not only to the physical Moon but also to the Beings who inhabit it. You know too that the Earth was once inhabited both by men and by certain higher Beings who were the first great Teachers of humanity. They were not incarnated in physical bodies as men are to-day but only in etheric bodies. Nevertheless intercourse between men and these Beings continued until the Atlantean epoch. In those primeval ages on Earth men were exhorted at certain times to maintain complete stillness and calm in their souls, to be oblivious of their physical environment. And then, in those primeval men—we ourselves, in fact, for we were all on Earth in previous lives—it was as if the Great Teachers spoke from within them and they felt this as Inspiration. These Beings did not communicate their messages and teachings to men as we communicate with one another to-day, but in the way I have indicated. Works giving expression to a wonderful, primordial wisdom were the fruits of this intercourse. Modern man is fundamentally arrogant, priding himself on being infinitely clever. And so indeed he is, in comparison with the men of those remote ages. But cleverness by itself leads neither to wisdom nor to real knowledge. Cleverness is due to the intellect and intellect is not the only instrument for acquiring knowledge. It was by deeper forces of the soul that men in primeval times were led to the knowledge which they did not express in intellectual phraseology or in terms of our pedantic grammar—for all grammar is pedantic—but in language that was half poetry. Beings at an advanced stage of evolution, the primeval sages who taught men through Inspiration, were the originators of works of supreme beauty, fragments of which have been preserved to this day. Only the dull-witted could fail to wonder at the Vedic literature, the Yoga and Vedanta philosophy of India, the lore of ancient Persia and Egypt. The more thoroughly we steep ourselves in these records, the more obvious it is that although we of the modern age are far cleverer than those ancient men, the knowledge they presented in a most beautiful, poetic form leads very deeply into world-mysteries. The scripts which fill us with such admiration and astonishment if our hearts are rightly attuned are only the last vestiges of the wonderful, primordial wisdom that once existed in humanity as oral tradition and that Spiritual Science alone is able to investigate. But men have outgrown this wisdom in its primal form. They would not have reached maturity nor achieved freedom in knowledge through their own efforts had they continued at the stage of that ancient wisdom.

The great Teachers, having fulfilled their task, left the Earth together with the Moon which as a physical planet had gone out into the Universe. Today the great Teachers form a kind of spiritual colony on the Moon and a seer who investigates the Moon with the help of Initiation-Science finds it peopled by those wise Beings who were once the companions of men. The wisdom of these Beings can even now be investigated through a higher development of the faculties described in the book Knowledge of the Higher Worlds. These Beings have an important task to perform for humanity—a task which it is difficult to describe in earthly words.

The Moon Beings keep the “books,” the records, of the whole past of humanity and of every individual man. These books are not, of course, anything in the least like the volumes in our libraries but this designation is nevertheless justifiable. The “books” contain records of what every individual human being has experienced in his successive earthly lives. When we are descending from the Cosmos to the Earth from the existence stretching between death and a new birth, we come into inner contact with the records of our past in these great “books” kept by the Moon sages. Before we arrive on the Earth, this past is imprinted in the astral body we bring with us into earthly existence and in that astral body are the “entries” made by the Moon Beings.

In ordinary circumstances these entries do not reach the head. During earthly life the head is by no means an organ of outstanding importance, although it is, of course, essential for the concepts and ideas relating to outer, material existence. What is inscribed into man during the final stage of his descent from the Cosmos to the Earth is inscribed—believe it or not as you will—into the part of him we call the spiritual side of the metabolic-limb system. The inscriptions therefore lie deep down in the unconscious, but they are actually there and they pass over into the process of growth, into the health and above all they determine what I will call the “curability” (Heilbarkeit) of a human being when he is ill on Earth. It is obviously important to understand the nature of illness but even more important to understand how to heal. Supersensible knowledge itself is an essential help, for this reveals what has been inscribed from the Akasha Chronicle by the Moon Beings into the forces of the process of growth, into the forces of nourishment, into the forces of breathing, and so on. It is these inscriptions that determine whether a man puts up strong or only slight resistance to the healing of an illness. One individual will be easily healed, another only with difficulty. This is entirely dependent upon how the karma from previous earthly lives makes it possible for the inscriptions to take effect.

When we think about what the Moon, together with the Beings who inhabit it spiritually, means for us on the Earth, we are finally led to say that the Moon is intimately connected with our past, with our previous earthly lives. To understand what the Moon existence out yonder in cosmic space means on Earth is to have intuitive perception of man's past. Destiny is formed out of what we bring over from our previous earthly life, that is to say, from our past, and what we experience during the present life. And out of what can be experienced in the present life, together with our past, our future destiny takes shape.

In its cosmic aspect, therefore, the Moon with its Beings is revealed as the power which carves the pattern of our past in our destiny. You will realise from this how little is known to-day about the true functions of the celestial bodies. Information about the Moon such as we are accustomed to hear from the physical sciences to-day is not knowledge in the true sense. A modern physicist who purports to describe the Moon assumes that the mountain ranges depicted on lunar maps were always there. This is a very naive belief. The Moon Beings themselves were always there, the soul-and-spirit belonging to the Moon was always there, but not the physical substance. You will be able to understand this by thinking of man himself. In the course of a man's earthly life the physical substances in his body are perpetually changing. After a period of seven to eight years, all the substances originally within us have been replaced. What has remained is the soul-and-spirit, and the same applies to the heavenly bodies. The substance of the Moon, although of longer duration than the substance of the human body, has all changed in the course of the ages; spirit-and-soul alone has remained. With these things in mind, our view of the Universe is altogether different from that presented by the material knowledge of to-day. This knowledge is extremely astute, highly intellectual; above all it can calculate with deadly accuracy. The calculations are accurate—but they are not true. Suppose someone makes calculations about the structure of the heart. He scrutinises it to-day and again in a month's time. It has changed, very slightly. After another month the change is again slight, and then he works out to what extent the heart changes in a year. He need only multiply and he has the figure for ten years. He can calculate what the measurements of the heart were three hundred years ago, and what they will be three hundred years from now. The calculations will certainly be correct. Only—the heart did not exist three hundred years ago, nor will it exist three hundred years hence! The same procedure is adopted in other cases. The calculations are invariably correct but they do not tally with the reality! The same applies to the outer substantiality of the heavenly bodies. Their substance changes but the element of soul-and-spirit remains. And in the case of the Moon it is this element of soul-and-spirit that is woven into our destiny by the great Recorders of our past life and therefore constitutes part of the web of our destiny.

So the Moon is in truth one of the portals showing man the way into the spiritual world—the world out of which his destiny is woven by Beings who were once his wise companions of the Earth in times when men themselves wove their destiny instinctively. The weaving of destiny now takes place entirely in the subconscious.

Still another portal leads into the spiritual world: it is the portal of the Sun. When through Initiation-science we acquire knowledge of the Sun, the Beings we encounter are not connected with the Earth in the same way as the Moon Beings; in the Sun sphere we do not encounter Beings who once had their abode on the Earth. The Beings we encounter in the Sun are referred to in the book Occult Science as the Angeloi and the higher Beings of the Hierarchies. When I say “in the Sun,” you must of course picture such Beings in the whole Sun sphere, in the flood of light radiating from the Sun.

The Sun is the abode of the Angeloi, one of whom is always connected with an individual human being. We ourselves, in respect of our Ego are connected with these higher Beings through our Sun existence. The Angeloi are in a certain sense the cosmic prototypes of men, for in future times man will attain their rank. These Beings, with whose nature we ourselves have a certain relationship, have their abode in the Sun sphere. From this you will realise that just as our past is connected with the Moon existence, so is our future connected with the Sun existence. Moon and Sun represent our past and our future. When we know on the one side that the Moon Beings are the “bookkeepers,” the “recorders” of our past, that records of our past earthly lives are inscribed, as it were, on the leaves of their books, Initiation-Science makes it clear that we must turn to the Angeloi when we give any thought to our future. Just as what we have done in the past works on into our present life, the things we do in the present must work on into the future. But this is possible only through the Angeloi who direct their gaze to a man's present deeds and bring them to effect in the future.

It is good and right to take account of this function of the Angeloi. We do many things that ought to bear fruit in the future. Humanity of the present age has become sadly thoughtless about such matters. When a man has performed some deed he should think of his Angelos, saying inwardly: “May my Guardian Spirit receive this my deed as a root and from it bring forth fruit.” The more definite and vivid the imagery used when a man addresses his Angelos in connection with deeds which should subsequently bear fruit, the more abundant this fruit can be in the future.

And so the Moon Beings preserve our past destiny and the Sun Beings weave new destiny for the future. It is not outer, physical light alone that the Sun and Moon send down to the Earth. Being connected as it is with our astral body, the Moon provides the initial impulse whereby everything from our past is woven into our destiny. The Sun is connected with our Ego and through the Beings who are a prototype of our future cosmic existence, has to do with our future destiny. And so the heavenly mirror-pictures of our destiny are images of the relationship between Sun and Moon.

Initiation-Science explains and confirms these facts. When a man has achieved the necessary degree of development as I have described it in the book Knowledge of the Higher Worlds, he then sees, when he contemplates the Full Moon, not only what normal consciousness sees. In the light of the Full Moon he perceives his past destiny, the content of his previous earthly life. And when with enhanced spiritual vision he focuses his gaze upon the place occupied by the dark, physically invisible New Moon, its dark shadow becomes for him the great Admonisher formed by his destiny, proclaiming to him what his attitude must be to actions in his previous earthly life in order that he may make compensation for them in the further course of his karma.

It is possible for a man to establish a similar relationship with the Sun. This enables him to have an inkling of future destinies—a general glimpse, at least, without specific details.

If we now turn from the cosmic aspect to man himself, we find that human destiny is woven in a wonderful way out of two kinds of circumstances. When two individuals meet each other, one of them, let us say, in his twenty-fifth year, the other in his thirtieth, it may be the case—not, of course, always—that when the one or the other looks back over his life up to this point he realises with absolute certainty that each of them has pursued his path of life as though they were deliberately seeking for one another. To ignore such things simply denotes lack of thought. The child had already set out upon the path that led inevitably to the other human being and the latter's path too led to the common meeting-point. All this took place in the subconscious realm—but what has been at work there? Think of the one individual as A and the other as B. Before entering into earthly life, A descended through the Moon sphere. The Moon Beings had inscribed in their records and also into his astral body, what he had experienced in common with B in the past earthly life, and these entries made by the Moon Beings in the Akasha Chronicle influenced the paths taken by both A and B. From the moment they meet, the subconscious is no longer all-important, for the two now come face to face and make a certain impression on one another. This is not a case of conservation of the past; it is the present that is now at work. The Angeloi intervene and lead the individuals concerned to further stages. The forces of Sun existence are now operating, so that within a man's inmost being, Sun and Moon together weave his destiny. This can be clearly visualised by thoughtful perception of the course of human life.

When two individuals meet, the impression they make upon each other may be intrinsically different. There are cases where one of the two takes the other right into the sphere of his will, of his feelings. The outer, personal impression has had little influence here. Intellectualists have no understanding of what is going on inwardly in such cases, for one of the most wonderful experiences imaginable is to see what kind of relationship is formed when two human beings come across each other for the first time. It may happen that A takes B into the sphere of his will by saying to himself: What B does I want to do myself; what pleases him, also pleases me.—Now B may be unsightly and unattractive and nobody can conceive that he could possibly be pleasing to A.—You see, the attraction in this case is not caused by the reasoning mind or by the sense-impressions, but by the deeper forces of the soul—by the will and what goes from the will into the heart. However unsightly the other may be, he has become so only in the present earthly life. The origin of the bond between the two lies in the experiences they shared in the previous life. Seen from outside it seems that the two cannot possibly live in harmony, but the fact is that what is present subconsciously in each of them leads their wills together. Even in childhood this often becomes evident. A child tries so hard to be like “him,” to have the same wishes as “he” has, to feel as “he” feels. A karmic connection is certainly present in such circumstances.

That is one kind of meeting between individuals and if they were alive to such happenings—as will inevitably be the case in a by no means distant future, when more attention will be paid to man's inner nature—the working of the will would indicate that past earthly lives have already been spent in company with such individuals; moreover subconscious soul-forces give hints of experiences shared with others in the past incarnation.

The other kind of meeting is this.—One individual comes across another but no relationship whatever is established between their wills; the aesthetic or mental impression is predominant. How often it happens that a man A makes the acquaintance of man B, but does not afterwards refer to him with the warmth or abhorrence with which he speaks of someone with whom he has a karmic connection from earlier times. One may praise an individual with whom there is no karmic tie, one may appreciate him, consider him a splendid fellow, but he makes no effect upon the will—he makes an effect only upon the mind, upon the aesthetic sense.

That is the second kind of meeting between individuals. If the effect made by the two upon each other reaches into the will, into the heart, into the inmost nature, then a karmic connection exists; the two individuals have been led to each other as the result of common experiences in the past earthly life. If an effect made by another person reaches only into the intellect, into the aesthetic sense, this is not an outcome of the Moon's activity, but a situation brought about by the Sun and one that will have its sequel only in the future. And so through a thoughtful, observant study of human life we can learn to perceive the signs of karmic connections.

What I have now told you is a fruit of knowledge attainable through Anthroposophy, and just as nobody need himself be an artist to see beauty in a picture, as little need a man himself be an Initiate to understand these things. They can be understood because the ideas harmonise. There are people who say: The spiritual world is no concern of ours; we shall understand it only when we are actually in it.—They say this because they are accustomed nowadays to accept as proof only what can be confirmed in a material, physical way. Such people are like dunderheads who say: Everything in the wide world must be supported—otherwise it falls down; the Earth, the Moon, the Sun—all have their places in cosmic space but they must have supports to prevent them from falling! Such people do not know that the cosmic bodies mutually support each other. Anthroposophy calls for this kind of understanding. Its ideas cannot be supported by external, physical proofs, but for all that they mutually support each other. When you read an anthroposophical book for the first time, you may lay it aside because you are accustomed to find everything proved up to the hilt and in this book there are no such proofs. But if you read on you will find that like the cosmic bodies the ideas support and sustain each other.

The teachings can be understood even when one is not an Initiate, but through Initiation-Science they become much more concretely real and are experienced differently. Therefore someone who is sufficiently advanced is able to speak in a different way about the web of human destiny that is woven out of the past, the present and the future. The experiences of a person who has reached a certain stage of Initiation become much more concrete.—Suppose that somebody is standing in front of you; he tells you something and you hear it clearly. An Initiate can hear the inner voice as well as the outer; he can hear the spiritual speech which is no less clear than ordinary human speech. A person with whom an Initiate was karmically connected in the past and whom he meets in the present life, speaks to him as clearly and unambiguously as people speak in the ordinary way. The Initiate hears an inner speech. You will say: then an Initiate must have around him a whole collection of people who speak to him with varying degrees of clarity. And that is actually the case. At the same time it is concrete proof of the way in which the previous earthly life has been spent. I have said that the Moon Beings, the great Recorders, register destiny; but immediately an Initiate encounters someone with whom he was karmically connected in the previous earthly life, the light of the Full Moon radiates to him the recorded ‘entries’ of the other individual.

What we think and do in the immediate present does not at once speak to us, but after a certain time, by no means very long, our deeds that have been registered by the Moon Beings become living and, in a sense, articulate. The Akashic pictures are living pictures; if you discover the content of a past earthly life you learn to know both yourself and the other human being concerned. Common experiences of the past incarnation rise up into consciousness; no wonder that we hear them speak both from within ourselves and from within the other individual. We are united inwardly with those with whom we were associated in the previous earthly life.

In the future men must develop a delicate feeling for the stirrings of the will when meeting another person. In about seven to nine thousand years all human beings on the Earth will be able to hear those with whom they are karmically connected, speaking from within.

Now if, after Initiation has been attained, a meeting takes place with someone with whom there is no karmic bond, who is encountered for the first time, again the experience is different. Naturally, an Initiate may also come across individuals with whom he is not karmically connected. In any case his experience will differ from that of others. He has a fine and delicate feeling for new facts revealed by the individual confronting him, in this case, as a cosmic being.

An individual encountered for the first time enables us to see more deeply into the Cosmos. It is a piece of good fortune to meet such a person and recognition that this meeting enlarges our knowledge of the world must develop into fine sensitivity. An Initiate has a certain obligation in connection with every individual with whom he has no karmic connection from the past, whom he encounters for the first time in the Cosmos (the spiritual world). He must link himself with the spiritual Being belonging to the realm of the Angeloi who is the Guardian Spirit of this individual. He must become acquainted not only with the individual himself but with his Guardian Angel as well. The Guardian Angel of this individual speaks unambiguously from within him. Hence when an Initiate encounters different human beings with whom he has no karmic bond, he hears a clear and definite speech. He hears what the Angeloi of these individuals are saying.

This gives a certain character to the intercourse between an Initiate and ordinary men. He takes into himself what the Angelos wishes to say to the person who has come into his ken; he transforms himself as it were into the Angelos of this person and what he can say to the latter is therefore more intimate than it is for ordinary consciousness. The Initiate is actually a different being in all his contacts with individuals whose first meeting with him is in the Cosmos, because he has identified himself with the Angelos of each individual concerned. This is the secret of the faculty of self-transformation possessed by those who with the power bestowed by Initiation come face to face with other men. People to-day have very little feeling for such things compared with the faculty of perception they possessed in centuries by no means very long ago. It might have happened then that a sage, confronting twenty other persons, would have been described quite differently by each of them. The commonplace verdict in such circumstances would be that as each of the twenty descriptions given was quite different from all the rest, none of the twenty writers actually saw the individual in question. But perhaps they all did! He changed in every case by establishing a link with the Angelos of each person concerned.

In this connection a veritable abyss lies between what is accepted usage today and what was taken for granted not so very long ago. A great deal of learning is available in our time but it is communicated in an entirely different way. In the higher training given in an epoch not far behind us, those who were called upon to be leaders of the people as priests or teachers were taught to develop the capacity to unite themselves with the Angelos of a human being. But even remembrance of this has vanished. Knowledge of the Angeloi was indispensable for those who aspired to be leaders of mankind, in order to develop the power of self-transformation.

And now something else.—It will strike you as extraordinary—I have spoken of it in the book Christianity as Mystical Fact—that there are great similarities in biographies of ancient Initiates. Study these biographies and you will find that very many features are alike, for the great Initiates underwent similar experiences in their souls. Biographies of ordinary human beings would never be alike. If those who encountered Zarathustra had all written about him, every characterisation would have been different, because Zarathustra changed every time an individual came before him. What the world was meant to know about the great Initiates was biography inspired by higher Spirits.

When the meeting between an Initiate and some individual takes place for the first time in the Cosmos, the Initiate has to establish contact with the Angelos of that individual. In doing so he acquires a great deal of knowledge about the outer spiritual world. In point of fact one cannot acquire deeper knowledge of other human beings through spiritual faculties without learning to know a host of Angeloi. A true knowledge of man is impossible without knowledge of the Angeloi. Just as human beings not karmically connected with each other acquire knowledge of the surrounding world through ordinary perception, the Initiate gains knowledge of the world of the Angeloi—which is then the bridge between himself and the higher Hierarchies.

There are also other indications of the existence of a karmic connection. We may meet an individual and then have a great deal to do with him, work with him and so on, but we never dream about him. The reason is that the karmic connection is not with our astral body, but only with our Ego.

We may come across someone of whom we have only a fleeting glance and yet he follows us into our very dreams—into our waking dreams too. Our picture of him is quite unconnected with his outward appearance and has arisen entirely in the inner life, because we have a karmic tie with him. Again we may meet someone with whom we are karmically connected and feel impelled to paint him. An artist may paint a portrait in which an uncultured person sees no likeness whatever, whereas an Initiate may recognise a previous incarnation of the individual whose portrait has been painted. We get to know someone with whom we have a karmic connection in the depths of his being although the knowledge may remain subconscious. Through individuals with whom we have had no previous karmic connection, whom we meet for the first time, we enlarge our knowledge of humanity in general.

When you go to a tea-party or some such function, just keep your ears open and listen to the conversation.—If someone has met another individual with whom he is karmically connected, he will say little about the others present, but about this particular individual he will say something of real significance, especially if he is unaware of what is behind it all. At the same kind of tea-party you may get into conversation with someone with whom you have no karmic connection at all. Your interest in him is very superficial and he seems to you to be typical of all the other guests. Such a gathering is very brief as a rule, and a great deal of talk goes on about world affairs, about noted politicians and the like. After listening to these few people we may judge the whole of society by this criterion. The judgement may be erroneous but nevertheless it is through individuals with whom we have no karmic connection that another aspect of the world is presented to us. There was once a traveller who happened to reach Konigsberg Station at midnight. He asked for a cup of coffee and was addressed in very coarse language by the red-headed waiter who had been dozing. The traveller wrote in his diary: “The people of Konigsberg have red hair, are sleepy and coarse.” He was judging all the people of Konigsberg by this night-waiter—someone with whom he had no karmic connection!

Through studies of this kind we learn not only how to assess life and its values, but we get nearer to other human beings and are connected with them in a different way. We learn not only to understand human life—which is the essential task of Anthroposophy—we also learn to know cosmic life. Sun and Moon cease to be the subject of abstract theories and become living realities in the Cosmos—the great counterparts in the Universe of the microcosmic destiny of men on the Earth.

Sun-activity combines with Moon-activity in our life. The light radiating to us from the Moon is connected with our cosmic past and the light of the Sun is connected with our cosmic future.

It was the aim of the Christmas Meeting, when the Anthroposophical Society was given a new foundation, to stress the importance of Anthroposophy for life itself. It was said that esotericism in the true sense of the word must be a living power among us. The Christmas Meeting was not intended merely to be a festive gathering of a number of Anthroposophists, but its efficacy and its impulses were meant to endure. One new plan is to issue a News Sheet—as a matter of fact the first three numbers have already appeared—containing reports of what is going on in the Anthroposophical Society. The Society must become a kind of living, spiritual organism. On my journeys I have constantly found Members in The Hague, for example, saying: “We have no idea what the Members in Vienna are doing, and yet we belong to an Anthroposophical Society!”—I wonder how many here in Zurich could tell me what is going on in the Groups of the Society in Leipzig or Hamburg? But this is what must be possible in future. Members of the New Zealand Group should have a real picture of what is going on in Vienna, and so on. It will be helpful if the Members will send to the editorial office of the News Sheet accounts of their experiences both in the Society and outside it. This material will then be edited, and Members will be able to read about whatever is going on in the Society. I propose in future to include in the News Sheet short, concentrated aphorisms for use in the Group Meetings or on other occasions.

All these measures should instil real life, pulsating life, into the Anthroposophical Society, and every Member should realise that this was the aim of the Christmas Meeting. Moreover it is only because this is how things ought to be, and indeed must be, if Anthroposophy itself is to do justice to its past and future, that I have undertaken the Presidency, associated with an Executive which I know will work fruitfully from the centre at the Goetheanum. I had for many years kept apart from all administrative matters, and had it not been an absolute necessity I should not have thought of starting anew and repeating in old age what one did as a young man. I want to appeal to every Member of the Anthroposophical Society to help in ensuring that through the Christmas Meeting the foundation stone of anthroposophical life shall be laid in the hearts of our Members and that it shall develop as a living seed, so that active life may constantly increase in the Society. If that happens, the Society will also be able to send its impulse out into the world.