The Rudolf Steiner Archive

My dear friends!

One of the things that I otherwise always find difficult, despite what one might think, is speaking, and it always means a kind of difficult decision for me to speak, despite having to do so so often. It seems particularly difficult to me in this day and age, in this time when the heart and soul are burdened and weighed down by so many things.

Not only do I long to be with you, my dear friends, again after a long time, but today there is also a very special reason for our being together. Today is the eve of the anniversary of our laying of the foundation stone. It will be exactly one year from today, Saturday; according to the date, it will be one year tomorrow, Sunday. We will therefore gather today and tomorrow, and I ask our dear friends to please gather in this room tomorrow at six o'clock as well. We will not read the drama, as was the custom during the time I was not present, but we will try to spend the evening in a different way tomorrow. The drama reading can take place again in the near future.

But today, above all, I would like to remind you of the ideas, feelings and emotions that moved our souls when we laid the foundation stone for this building here on this hill a year ago. Even though few of you, my dear friends, were present at that time in terms of your external, physical personality, in terms of your hearts and feelings, you were all there. And all those who have since then worked so lovingly and selflessly on this building have experienced for themselves and also shown how closely they are connected to the feelings and emotions that, at that time, in the most beautiful sense of the word, namely, glowing with divine fire, when we - it had to be so; it was brought about by the circumstances of the time - laid the foundation stone in a small circle.

At that time, we tried to use few words to guide us in the soul, which spirit this building should be. We tried to envision how we could see from this hill to the north, south, east and west, and how we want to serve that spiritual life, which we are convinced humanity in the north, south, east and west needs if the development of the earth is to proceed in the appropriate way intended by the spiritual hierarchies.

Indeed, I also believe I have sufficiently pointed out that it is not a proud feeling with which we present our view of spiritual life as the one that must be intimately connected with the salvation of humanity. Rather, this emphasis is truly connected with the feeling of humble modesty that we only want to be servants of that spiritual life that wants to flow in, through the peaceful harmonies of the higher hierarchies, into the salutary development of the human race.

So we understand the matter, that we do not rise in pride because we believe we recognize something special, but that we feel blessed by the divine spiritual beings, feel blessed to be allowed to be servants in the development of the stream of spiritual life to which our soul, our heart, our whole human being is attached.

And it was at that time, my dear friends, that I was allowed to speak for the first time the words of which I not only believe I know, but – with all the certainties with which one can know such a thing – I truly believe I know that they were heard from the divine-spiritual heights by that entity that was to become the bearer of the Christ who would harmoniously unite people.

It was one of the most uplifting moments for me that I have experienced in our movement when I was allowed to speak the words for the first time:

Amen!
The evils prevail,
Witnesses of dissolving egoism,
Guilt of selfhood incurred by others,
experienced in daily bread,
in which heaven's will does not prevail,
because man has separated himself from your kingdom
and forgotten your name,
you fathers in the heavens.

In these words, whoever reflects on them often enough will gradually find that they contain everything that can move human hearts and souls in a great and sublime way. But these words also contain everything that can cause human pain and suffering in human hearts and souls. And if we allow them to work in the right way in our souls, these words contain the strength that can sustain us in the sense of our spiritual current, can endow us with inner security, in whatever situation in life we may find ourselves, whatever life circumstances we may be forced to face.

What, my dear friends, inspired us when we turned our thoughts to such a building, as it now stands before us as a landmark, years ago? We were inspired by the conviction that the salvation of humanity depends on not only the theoretical knowledge and conviction of the existence of the spiritual worlds flowing into humanity, but also on our direct experience of them, on our being united with the spiritual worlds in our souls.

We are permeated by the belief, my dear friends, that this spiritual life is present in the world everywhere, but that it is up to people to grasp it, because man is meant to be free in the world, and this spiritual life approaches him only on condition that he wills it, that he take it up into his will. This justifies the necessity that we find imposed on us by karma to do everything that can release this sacred human will from the depths of human nature, wherein it is often so hidden that it may unite with the converging will of the hierarchies, who will then choose the earth as the site of a cosmos where, in the future, holy, spiritual Christ-sunlight will shine if humanity wills it, if humanity wants to mature for it.

The thought occurred to us at the laying of the foundation stone before the year was out - but it did not live much longer, but that is our karma - that with the last days of July this year our building would be ready, so that it could be spoken in the sense that had been indicated by the reality of spiritual life and its reception by man.

Of course, karma willed otherwise, and the human soul must learn to submit to necessity through spiritual science. If the idea of coping in July had been realized, then, my dear friends, we would now be able to feel how, during the entire construction of the house dedicated to our sacred cause, we could look down – as we looked down at the time of the laying of the foundation stone to the north, south, east and west – on the peace that prevailed among people.

Now, that did not happen. The last work of our construction must look down on a completely different world, my dear friends, on a different world, which can truly evoke deep feelings of suffering in those hearts that have already been filled to a certain degree with the spirit of the spiritual life that we mean.

However, as I already indicated when I last spoke to you from this pulpit, it would be a sign of weakness for those who are engaged in the spiritual life if we did not , at least in our inmost being, we have developed the faith in the one great victory that must come – may it come in whatever way – in the victory and the victoriousness of the spiritual life. We can celebrate, my dear friends, the annual festival of a building that is intended to serve in the most eminent sense to bring together human souls across the earth in harmony. If it should happen, as honestly and uprightly as it can happen, then the way we stand by our building should correspond to what is the first principle of our spiritual movement, and what is expressed in the foundation of every single, even artistic, form of our building.

If anyone takes the trouble to study the individual artistic forms of our structure, they will find that, in addition to everything I have allowed myself to say in the course of the lectures in this room about the meaning of the forms of our structure, every detail expresses the sense of the true Christ impulse to embrace all human hearts, as they are found among the peoples and races of the earth. For, my dear friends, the spiritual life of humanity, life in the spirit, is one; and from the words I spoke here last time, you will have gathered how this must be understood in the most earnest and worthy way.

The spiritual life of humanity is one. But if we want to make this sentence completely our own in the immediate present, we will have to take some of what we have learned in the course of our spiritual work over the years seriously, deeply, deeply seriously.

And let us not hide from ourselves that it will be difficult for some souls to perceive the things that have been accepted as truth in the deepest peace, in the immediate present with the same intensity as truth. But on the other hand, let us remember that this is precisely our test in the present time: to take things seriously.

Now, my dear friends, let us look at an example. It was during the time of deepest peace that I spoke to a number of our friends in the north, in Christiania, about the nature of the folk souls and their significance in the evolution of humanity. There is no doubt that the lectures given at that time on the nature of the folk souls were understood by our dear friends in an objective way; but it is also equally certain that many other people in the world who are outside our society could have understood these lectures in an objective way at that time.

It cannot be assumed that we would be able to accept such lectures with the same objectivity today without being truly moved in our innermost being. And yet, I would like to say, how instructive for today, for the immediate present, what was said in Christiania at that time about the nature of the souls of the people could be! Perhaps we may be permitted to remind our friends of some of the lectures of those days, and particularly of what was said at the time of the greatest peace, at least for the greater part of the European nations.

My dear friends, before I draw your attention to what was said about the national souls of Europe in the course of these lectures, let us consider a fact, a fact that is, so to speak, intimately connected with a correct, deep and serious understanding of our spiritual science. This is this: our soul nature itself, our individual soul nature, is by no means the simple being that exoteric science would like to present it as out of convenience. It is one of the simplest things we have to recognize when we place ourselves on the ground of spiritual science, that we see what a complicated being works and lives in our own inner being. We immediately get to know in our soul being: sentient soul, mind soul and consciousness soul, and how the I is predisposed in it and the striving upwards to the higher members. Immediately we are confronted with a fivefoldness of effective elements. There are still people today who laugh at this description of the soul's elements. But a time will come when people will recognize the complexity of the human soul life, when they will turn their gaze - because life will become more and more difficult in the course of our development on earth - to what so irrefutably shows the multiplicity of our soul elements. This is that our soul members can come into inner conflict, into inner soul war.

We know, of course, how the human soul can feel divided within itself in everyday life at these or those times. The more one delves into the life of the soul, the more significant it becomes when the individual soul members, as it were, rebel against each other within the human being. One perceives how they stand within the human being, one cannot say otherwise: fighting against each other. And the way we are tuned, our state of soul, whether we are more inclined to immerse ourselves in a matter with the element of feeling or more in a rational frame of mind, is reflected in the structure of our being, which is meant to express this.

However, the soul members will only behave correctly if each one finds its corresponding weight, with which it draws the human being, so to speak, to the truly true earthly task required by the spiritual hierarchies, when the soul members come together in harmony. They will become so in the highest sense when they overcome the difficulties that lie in the mutual struggle of the soul members.

In one of the Mystery Dramas there is a scene – in the Test of the Soul – where this inner working, surging and weaving is pointed out in the most eminent sense, but also the fighting of the individual soul forces.

But there is also a representation - and this representation forms the final tableau of the Gate of Initiation, the first mystery play - where what basically lives in the individual soul is distributed among what stands before us in the final tableau. There are Mary and Thomas Aquinas, Lucifer and Ahriman, the hierophants, and so on. They speak with each other, and their voices reflect what speaks in the individual human soul. The goal of the human spirit is to be found in such a union, as depicted in the final temple tableau, where every single soul force and every single personality is placed in its proper place and each contributes what lies in its nature.

I would like to point out the many-sidedness of the human being and how it has been attempted, in the various representations and discussions, to show what works and weaves in the human being in connection with the many-sidedness of the human soul , how we can look into our own soul in true, not theoretical self-knowledge at many an inner war and struggle, and how we can look at the lofty solar ideal that wants to be achieved in human, harmonious cooperation. Basically, our spiritual scientific literature contains everything that can give us not only comfort but also security and support and strength, at least for the inner life of our soul, even in the most difficult situations in life.

Now, in that lecture cycle in Christiania, it was shown how what we otherwise find in the individual soul is, as it were, distributed among the folk souls of Europe. Read about it in the lecture, I think it is the penultimate one, how it is pointed out how the three western folk souls relate to the middle and in turn to the eastern folk soul. Read it up and bear in mind the fact that everything in the evolution of humanity is based on repetition. Bear in mind the fact that the folk soul that prevails on the Italian and Spanish peninsula expresses in a special way what we know as the essence of the sentient soul - a repetition of what was connected with the essence of the sentient soul in Atlantean times. Read up on what has been said about the shades and nuances of the French folk soul and its relationship to the mind soul, and about the British folk soul in its connection with the consciousness soul. Read further and see that in Central Europe, above all, the nuance of the I exists, which prevails in the three folk souls.

Once historians write history in connection with spiritual science, they will be able to objectively describe the rule of the I in Central Europe, from the moment when the army of the Goths and Alarich's wild hordes passed through these lands, through all phases into our and even later times, which are to shine forth in Europe's east: Then they will show what will once be allotted to a distant future.

Yes, so certain, my dear friends, so reassured I would like to say, could one say this a few years ago and know that not the slightest sensitivity could be seen in any of the listeners, but rather it could be seen how what humanity is to achieve is to be achieved in community, but in such a community that flows from objective knowledge, from knowledge that comes from spiritual science.

And now take together what has been repeatedly said about the character of our time, how our time is the period in post-Atlantean cultural development that strives to cultivate the consciousness soul, how all soul forces must work together to give our time the nuances of the consciousness soul. The human I must assert itself in such a way that it finds a way through the consciousness soul, which must necessarily unfold the greatest egoistic strength in order to find the way up into the spiritual self. Not only deeper thoughts, but deeper feelings, feelings of understanding for human development and the character of the times, can move through our soul when we allow such things, as they were spoken at the time and printed as a lecture cycle, to enter our soul with seriousness and dignity.

How does it appear before our soul, this I in relation to the consciousness soul and mind soul, striving upwards to higher realms, forging the way through struggle and war? Frankly, my dear friends, one could not touch these truths again, which were expressed and felt in the deepest soul at the time, in such serious times as ours; they would have been spoken in vain, they would have been understood as a childish game with intellectual concepts and theoretical scientific ideas.

But these things do not only mean that our soul plays with them and finds a theoretical stimulus, satisfies a curiosity about knowledge. The significance of these things lies in the fact that what lies in them can really become the power of our soul. If it becomes a force in our soul, then we can find our way, we can find the possibility to understand ourselves when these things hold their earnest countenance towards us, we can find the possibility to understand them as far as we have to understand them through the power and consciousness of our soul. I know that these must also be the thoughts with which I would like to greet our building one year after the laying of the foundation stone: that it will become a symbol of the strength that we can gain in the sense in which the words just spoken are meant.

“Do we not belong to this building?” one might ask. We belong to the building in a different way than the Gothic church and the community.

It has already been discussed that we form the larynx in the same way as the gods speak. But when we mature and pay attention in our soul so that we receive the science of orientation, the science of finding our way, revealed, then we will recognize in the forms from which our structure is composed the letters of a divine language. We will learn to speak many things differently in the course of human development when we gradually understand this structure.

Time itself is pressing, I would say, out of the configuration of our words often what should no longer be in our words. But everything that is in the spirit of our spiritual science will come, if only we honestly strive to pursue this spiritual science with all the powers of our soul and our mind. We should not be surprised – at most, we may wonder about the point in time at which these things have occurred, and this point in time is explained to me by some occult insights that have been granted to me recently – we should not be surprised, especially not on the basis of our spiritual science, that these events have occurred.

My dear friends, how often have we heard it said that there are basically two currents flowing through the evolution of humanity. One of these currents is still weak, it is the spiritual current to which we want to cling with all our hearts and minds. The other is one that has a materialistic character. I have often spoken to you over the past years about the many forms this materialistic character takes. But you could learn from all that I have said about the materialism of our time that materialism has an effect on all the individual main and secondary currents. Materialism does not only enter into theoretical views. How often has this been emphasized, for example in the last Hague cycle of lectures. Materialism enters into the whole of human coexistence. It has a strong power that is by no means exhausted, that will continue to have an effect in one area – my dear friends, it is good to be clear about how materialism expresses itself; based on the words I have said before, I may assume that the words I will have to follow shortly cannot be misunderstood – [that] will continue to have an effect in the area of human coexistence.

Among other things, materialism has been asserting itself for some time in the fact that – yes, it is difficult to find words for such things – an idea has arisen in the life of European nations that is not really an idea at all and that, in certain respects, is a major step backwards from earlier times: it is what is often referred to as the nationality idea.

Much would have to be said if this nationality idea, which should not be called that at all, were to be discussed exhaustively. But a sense of what prevails in this area can run through our soul when we remember earlier times, times that seem so backward to our supposedly enlightened humanity. Let us remember that a time of ours has preceded, which is called the dark ages, in which people of all nations = one may think otherwise about this time, as one wants - have fought for religious ideas, for ideas that have gone beyond the idea of nationality.

What is present in the spirit as the content of an idea can become present in the spirit and can take hold of the human being as such. It is something that has entered into the formula that was presented here last time as the conversation between the individual and the spirit of his people. But the life of the spirit has receded. Natural scientific thinking and naturalistic feeling have taken hold of humanity. How this presents itself in the field of philosophy is shown in The Riddles of Philosophy, which you will find discussed in my latest book; the second volume also offers an outlook on anthroposophy.

How did it come about that what is called the nationality idea has emerged, I might say as a reflection of the darkening of spiritual life? As soon as one comes to the national aspect – please take this quite objectively – as soon as one comes to the national aspect, the forces that can no longer be overlooked by the spiritual core of our soul come into action. They pulsate through the human organism in an ahrimanic-luciferic way and dissolve into what are called ideas, but which are not ideas.

It may be said here: the more a person frees himself from this nationalistic thinking, the more he comes to see the spiritual world.

I am not saying this out of arrogance, my dear friends, but rather, I would like to say it with inner humility. I grew up in a country in which the most diverse nationalities are not even as far apart as they are here in Switzerland, but live in complete confusion, where one could experience as a child everything that is connected with the rise of the national principle, the national impulses. I do not have one, precisely because of this circumstance – I say it objectively, you may judge it as you will – I have no homeland and I do not really know, from subjective feeling, what is called the feeling of home. It is connected with a certain strange inner tragedy, which is perhaps difficult for someone else to understand if one is prepared by one's karma to be homeless. But all this enabled me to hold my head up high, even as a child, in a country where the individual powers of the soul, like the individual people, stood in relation to one another.

In the middle of the picture of the clashing nationalities, I was in my youth in Austria in it. There one learns about the origin of the nationality idea in a different way than one can learn when living in a homogeneous national body. I was also unable to acquire what is usually called “patriotism” or “national enthusiasm” by working for it. »; nor to the people whose language I speak, for the reason that at the time when one acquires these feelings, when one experiences these feelings, the people among whom I lived were filled with a hatred that can truly be called »hatred of Germans«. Nowhere was this hatred of Germans more intense than in the area of Austria where I grew up. I got to know it in my own family. I did not grow up or was educated in the love of Germanness.

Perhaps some of you recognize that it was precisely because of this homelessness that I was entitled to speak in our area about things about which I would otherwise have to remain silent. That is how it is in my feelings, that is how it is when you struggle through life and its pitfalls. And one can only justify a judgment in one's own soul if one has truly fought for it for decades. I would not make anything out of all the studies I have devoted to the current European situation, I would not believe that I could see the big picture if I did not feel justified in speaking about these things in a few words as I have just done.

One must submit to necessity. But how tempting it is to judge great situations such as the one we are facing on the basis of individual experiences that one has here or there. How tempting it is to judge an entire nation on the basis of individual experiences, which may – as is inevitable in the present day – be rather poorly substantiated.

But occasionally we may also, dare I say, rise a little on a hill, as symbolized by the hill on which our building stands, and look at the matter with the eye of the soul, which the years of working in spiritual science can give us. There would be much to say and perhaps much will be said when calmer times return. But the one thing I would particularly like to emphasize this evening, my dear friends, is how – I would say – those impulses that are now discharging in such a heartbreaking and often horrific way were prepared within European humanity. One could see, as it were, how, with forces still superior to our own, what is expressing itself in our time seized everything that strives towards the true goal of humanity out of goodwill, but less out of insight, because only spiritual science strives out of insight. I say this without arrogance, because it strives under the motto: “Wisdom is only in truth.”

My dear friends, a peace movement spread across the various countries. When the Libyan war broke out, the members of the movement in Milan united and passed a resolution in favor of the Libyan war. They expressed their confidence in the minister who had unleashed this war. Facts are what matter, not opinions. And how could it have been hoped otherwise than that it would have to turn out as it has in Europe now, since, I would like to say, for centuries materialism, rooted in the most diverse living conditions, produced the impulses that are now there. The beginning of the 19th century still saw the Napoleonic campaigns across European soil. I do not want to talk about them, but I want to draw attention to one thing that we must write in our souls when we are carried away by what the individual hears: a saying that Napoleon said to the Austrian Chancellor Metternich:

"You, Metternich, were never a soldier and therefore do not know what goes on in a soldier's soul. I came of age on the battlefield; a man of my stamp does not care in the least whether a million soldiers have to bite the dust. I spared the French wherever I could. Of the 300,000 men that Moscow cost me, only 30,000 were French. As long as I could, I sent Germans and Poles into the fire...

I think we have come a little further than we were at the time when Napoleon, of the 300,000 people who lost their lives at Moscow, sent not Frenchmen but Germans and Poles into the fire.

“Any weak-kneed protection of human life is a dangerous mistake in war. That Louis XIV turned the Palatinate into a scene of fire was not, as our miserable histories gossip, worthy of blame, but of the highest praise. But the glory of this act belongs not to the king, but to the minister Louvois.”

Goethe, who was undoubtedly intimately connected with the whole of modern intellectual life, was not inclined to underestimate the man who cherished this attitude. Goethe, who was therefore accused of unpatriotism by lesser minds, hurled the words at all those who reproached him for it: “The man is too great for you.”

Yes, my dear friends, objectivity does exist. As Hegel was writing his Phenomenology of Spirit, the thunder of the French cannons was rolling near Jena; and as he watched Napoleon ride past his window, he said: “It is nevertheless an uplifting feeling to see the world soul riding past on horseback at your window.” He was the great master whose military writings and sentiments are still studied in all European war colleges to learn what he thought about war. One must not forget how Europe learned war.

Goethe had a different view of revolution from that of the German princes. This is clear from the words he wrote in Verdun in 1792:

"Between order and disorder, between preservation and ruin, between plundering and paying, one lives after all, and this may well be what actually makes war pernicious for the mind. One plays the bold, destructive part, and then again the gentle, invigorating one; one gets used to phrases in the midst of the desperate state of inspiring hope and invigorating. This gives rise to a kind of hypocrisy that has a special character and is quite distinct from the priestly, courtly – or whatever else they may be called – quite distinct.

My dear friends, the certainty of recognizing the great necessity of spiritual science can plant that in our soul.

We can see what historical necessities are at hand, we can see how I and consciousness soul, mind and soul of mind and soul, under the influence of the impulses of which has been spoken, could give the world such a picture as we now have before us. It is wrong to apply the everyday standard to these things, and wistfully, I may say, it may make one's heart sink when one has experienced what I have already modestly related to you.

This book, the second volume of my work Die Rätsel der Philosophie (The Riddles of Philosophy), was completed up to page 206. From page 199 to page 204, it deals with French philosophy as represented by Boutroux and Bergson. The book was finished up to this point. It could only be printed during the war. I hope that you will be convinced that, just like everything else, French philosophy by Mr. Boutroux and Mr. Bergson has been treated objectively.

It makes one's heart ache to hear the words as they are spoken by the West and to see what is happening in Europe. One then realizes how much needs to be done for the spiritual life and how much to struggle to be objective.

But there are other things that confront you, my dear friends. I have had a lot to go through in the last few weeks, I have seen and experienced many things. It is remarkable how karma manifests itself in the smallest details of the day.

When I was traveling from Vienna to Salzburg, I happened to come across an Austrian magazine dated September 1, 1914, at a train station. In addition to many other articles, this magazine contains a piece written by Robert Michel while he was in the field. So a soldier in the field wrote this article. He describes how the soldiers were loaded into the wagons, how they were sent into the field, how many were wounded and fell, how the Samaritans came and so on. I do not need to elaborate further. But the conclusion of this article speaks deeply to my heart. I will read this conclusion to you in context. Pay attention to one sentence and listen to the remarkable thing that is said to us:

"But every single person left behind in the monarchy has a duty to support them to the best of their ability until the victorious decision has been made. All the good words, hearty cheers and blessings that were bestowed on the troops as they left increased their courage and confidence, they were tiny splinters of strength that were by no means lost. This boost of mental strength must continue to be given to the poor, and the will to win must be passed from each individual to the fighters at the front. Therefore, let no one rush ahead of the decision that is being prepared in the north. Those who are lucky enough to be able to actively help should stretch their strength to the utmost. But those who must idly watch the tremendous power of the army and the empire should try to contribute their mite on the path that Scelic forces are taking: those whom God hears, pray; those who cannot pray, he should gather all his thoughts and willpower into a fervent desire for victory; and he who can do nothing else should press his fingers into the palms of his hands and say: We must go, we must win! ... In this way, the least and weakest will also have contributed to the victory that we are preparing to fight for, even if it is with the sacrifice of our last drop of blood!"

What education! For years we have spoken of the reality of the powers of thought and will. Here it comes back to us like an echo: “Those who cannot pray should gather all their powers of thought and will in a fervent desire for victory.”

I have to think of what I said to you last time. I said that human evolution must progress; by a certain point something must give way. To do this, it is necessary that in our time a certain amount of selflessness and willingness to sacrifice is achieved. Our spiritual science knows that this must come, but whether it is heard is another question. What must happen, must happen.

And now the second great teacher enters the stage. Does he not teach people what seems like an echo of what we have been saying from soul to soul for years – the appeal to the reality of the powers of thought and will?

We must only find the possibility, through all our efforts and through a non-arrogant nature, to rise to the greatness that the problem of our time presents.

How could it not be self-evident, my dear friends, that what occurs as a force between individual human souls should also occur in the external world, and that we must preserve it so that we can judge great things with a healthy view, that is the sense of justice and truth.

The world will only learn the truth about past events little by little. Our spiritual science gives us guidelines for everything, if only we want to use them to find the right tones and nuances of feeling in our hearts, as far as possible removed from all criticism. But understanding must

s achieved who but, my dear friends, how, under the influence of the other impulses, the constellation has arisen in such a way that, on the one hand, what has come as materialism can neither be lived out differently nor fought differently than as it happens. We must take things objectively, we must be clear about the fact that only the lack of spiritual impulses has gradually led to the surfacing of nationality principles based in instincts rather than in spirituality. We must be clear that only by freeing ourselves from this instinctual life can we move forward.

And how can our Russian friends, embraced by our hearts, not consider that the noble Russian people today must especially take to heart the spiritual science that will enable those who want to see things objectively and clearly to truly distinguish between the great task of this people and has been conjured up by an excessive imperialism, by an excessive materialism, which only wants to make up for a defeat by attacking European culture, and what has been conjured up by the foolish and mendacious talk of Pan-Slavism. Our Russian friends, who have our full support, must gain the conviction from the humanities that they must distinguish between the noble forces that lie in their nationality and the collaboration with what is not fundamental to their national soul, with what has happened in such a terrible way, to justify which would represent a lack of inner objectivity.

They [you?] will find each other in their hearts and minds if they [you?] keep an open mind for objectivity, for the objective.

I know, my dear friends, that there is a way and that there is ground – if you just look for it – on which our English friends can judge the statesman Grey just as I judge him. This ground exists, and it is the most sacred task, the most sacred task, to find this ground. If we find it, we will understand this structure, which we laid the foundation stone for a year ago. We will find the paths from soul to soul, from heart to heart.

The present is also expressed through something else. I only need to give a few figures to show the contrast we are facing. I am not criticizing these figures, far from it. But we must be aware of the figures, because figures speak for themselves, and since we live in a neutral country, I will use the figures of this neutral country.

My dear friends, we face each other according to our principle: heart to heart, soul to soul. What stands in Europe facing us? There is no rejection in this, no blaming criticism. In Europe, we face each other on the field that we looked out on a year ago as such a peaceful field. Now we face each other with fighting armies in their wartime strength, and this wartime strength speaks a clear language. First, France has a war strength of 4,372,000 men; second, Germany has 4,350,000 men; third, Russia has 3,615,000 men; fourth, Austria-Hungary has 1,872,178 men; fifth, England has 1,081,294 men.

To get a sense of the statistics, let's compare Germany, Austria, Hungary and France with Russia and England. Germany, Austria and Hungary, where the ego comes to life, have a total wartime strength of 62,221,780 men. France, Russia and England have a total of 9,068,694 men. The peacetime strength shows somewhat different numbers. At that time, when there was still peace, it amounted to 655,899 men for Germany, 414,679 men for Austria-Hungary, a total of 1,070,578 men, compared to 609,865 men for France, 1,384,000 men for Russia, and 254,968 men for England, a total of 2,248,833 men. The latter three empires thus had more than twice as much as Germany and Austria-Hungary in peacetime.

My dear friends, I would rather not comment on these figures, because it is difficult to do so at this time. It is really necessary that we let these official figures, which I have not taken from any of the individual states, but from this country, which is neutral to our satisfaction and where we are allowed to be with our construction with thanks, have an effect on us. I will not add anything to these figures. They speak of the necessity that the world now faces. It is necessary for us to be objective. No matter how trivial this truth may sound, I am not afraid to emphasize it again and again, because I know how difficult it will be to be objective in this time, justifiably difficult, naturally difficult, excusably difficult! After all, one can only see what is closest.

But, my dear friends, let us allow the spiritual science within us to be a truth! Let us not forget that what we have worked for over the years is not a game. Let us not forget, my dear friends, that we have no right, after having gone through all this and looking into the structure of the interrelationships of the folk soul, to fall back on the words of a Maeterlinck, who only drew his wisdom from Novalis and is now taking such a strange and ungrateful stand on current events. It is heartbreaking to see how he reflects what he has drawn from Novalis. It is heartbreaking, but I say it without bitterness. And it may be received without bitterness, even though today, of course, we are confronted in the outer world with what has really occurred after every outbreak of war: that it was always the other person's fault. That was always the case and, of course, it is the case today. That is understandable.

But for us it should not be about the guilt of the other, but about the realization of the necessity of existence and, in the second place, about what necessarily arises from our spiritual striving. It should be about learning to distinguish between those who made the war - these will not be the nations, but individual people, cliques and so on - and those who have to endure the war.

I would rather just hint at this as a question today, my dear friends. Let us build on what spiritual science can give us. In it we will find the possibility of coming together across all boundaries, from soul to soul, and we will grow stronger and stronger in forging this bond that leads from soul to soul. We will not grow stronger in this if we are unjust and unobjective towards individual nations, but [we will grow stronger] if we really find the hill, the spiritual hill, on which our judgment and our feeling, [like] our building, to which we laid the foundation stone with sacred feelings a year ago, stands symbolically on a hill.

That is my constant yearning now, the thought I pursue and which I would very much like to share with those of our friends who have some of the insights that I believe I have gained from the spiritual world.

You know that I do not want to claim authority, but I will say over and over again what lives in me as my faith, my conviction, my knowledge, as that which I myself have experienced and must experience anew every day and every hour: May our spiritual current may our spiritual current pass the test that must now be passed, by acquiring the right feeling and objectivity towards the events we are now experiencing; by acquiring feelings that exclude injustice towards the individual nations that are now fighting each other.

That is some of what I wanted to say to you at the present time.

Let us begin, my dear friends, with the words well known to us that effectively indicate the path into the spiritual, the words which are spoken by the Guardian, as the person comes upon him, that characterize what a person can perceive on the threshold to the spiritual world.

From the wide expanse of the beings of space
Who in the light experience existence,
From the onward tread of the course of time
Which in creating finds itself expressed,
From the depths of the feeling heart,
Where in one's self the world is born anew:

There sounds in speech filled with soul,
There shines in thoughts filled with spirit,
The from godly healing forces
In world shaping powers
Welling working word of existence-awareness:
O Man, know yourself!

At first it is a matter of a person bringing to light in his thoughts the paths to be taken if entrance into the spiritual world is sought. If someone or other brings his thoughts to bear upon what the initiate goes through in reality on entry into the spiritual world, no one can say that a person who meditates, if he lives in his thoughts in sincerity and in earnest, does not experience, even if only in idealistic reflections, that he does not experience the very thing that is ultimately revealed for the soul of a person on real entry into the spiritual world.

Now, one should not say, let us leave entry to the spiritual world to those seeking initiation, to those seeking the ability to stay with their souls in spiritual reality, as a normal person stays with the senses in physical reality. One should say something quite different. Note that a person engrossed in thought, living in thoughts, can actually approach what is denoted here as the way into, the entrance into the spiritual world, can approach the actuality of confronting the spiritual world, but of course not while mired in superficial thoughts, but while fully feeling it, and being engaged in it. So really one should say, that such a person has more than an intellectual understanding of it. Such a person can have some of what rules when he does emerge from the world of appearance, from the world of the senses, and actually enters the spiritual world.

So, what I will be speaking about with you today, my dear friends, is not something merely brought forth good-heartedly, to be used in seeking the personal transformation that leads into the spiritual world, but rather it is something that is brought forth that allows an initial experience of this transformation in one's thoughts. And you all basically desire this, or else you would not be sitting here.

And so, the following must be said. Whenever a person makes observations in the sensory world, and life is made of such observations, whenever a person takes whatever he bumps up against in the sensory world as the cause for engaging his will, whenever he moves on from observation to action, allowing it to work on his heart and mind, in feelings composed of action and observational thoughts together, then a person stands, simply due to his being presently planted as a physical being of earth, a person then stands on a safe and effective foundation. Whoever does not have such a safe foundation will certainly seek it. He seeks everywhere, finding himself believing something or other, for actual facts taught about his belief. He examines experiences that substantiate it somehow. He does not normally take up anything with a will if it has not been substantiated by external experience of some sort. So, a person stands firmly on a foundation, so he says to himself, on the things that are true, that he has seen, on the things that are real, that he has grasped hold of. It is certainly through the world itself, through the orderliness of the world, that certainty is gained in human life. And as these things are certain, so argues the person, as they are actually necessary for normal life between birth and death, they may be used to distinguish truth from illusion, truth from appearance, truth from dreams. In this manner of proofreading life, if such a person cannot verify something, then it is rated as illusion. And in normal life only that which he can rate as truth, as reality rather than illusion, will lead him with certainty through his life.

Now just imagine, my dear friends, going through sensory life in the normal way, making your rounds between birth and death, so that you nearly never can know with certainty whether something or other that you come upon is truth or illusion. You cannot check whether a person that you meet, who speaks to you, is actually a real person or whether he is some sort of semblance, some sort of simulacrum. You cannot distinguish whether any specific incident or happenstance is something you have simply dreamed up, or in interconnected detail is actually in the world. Now just think about what uncertainty, what terrible uncertainty, can come into life.

However, you may get a certain feeling that you are correct in evaluating life at every turn, correct about whether you are dreaming or whether you are actually confronting reality. It is just so when a student initially stands at the portal, at the threshold of the spiritual world; the most significant experience at the threshold of the spiritual world is noticing at once that this threshold is in actuality the spiritual world.

We have seen that at first merely darkness streams out from the spiritual world. But the very thing that wells up here and there, glowing and beaming out on first experiencing it, within which the guardian of the threshold allows his words to sound, as we heard at the last lesson, on first experiencing it can initially in no way be distinguished from all that has been experienced in the physical world of sensory knowledge, through intellectual insight. One cannot distinguish whether the present experience is that of a real spiritual being, a real spiritual actuality, or merely a simulacrum.

That is the very first experience that a person has in regarding the spiritual world, that appearance and reality are intermixed. Distinguishing between appearance and reality is at first quite problematic. Exactly this should most definitely be considered, not in the regular scholarly manner, but rather by means of elemental forces emerging in such things as convulsive events and sicknesses in various ways. Exactly by experiencing such elemental forces as an impression of one sort or another from the spiritual world, exactly this should be well considered, but not judged at the outset as being the actual spiritual world, for it might very well be something presenting as a flash out of the spiritual world that is really a mere illusion. Therefore, the first thing a person must learn, above all, in order to enter the spiritual world in the proper manner, is that what a person experiences in the physical world is quite removed from the real ability to distinguish truth from error, reality from illusion. A person must acquire a totally new way of distinguishing truth from illusion.

In our times, people certainly no longer care very much for the illumination flooding in from the spiritual world. This has been forsaken by people in the common civilization completely and emphatically, in favor of whatever can be grasped in one's hands and what can be seen with one's physical eyes. In these times, in which people wish to remain completely and emphatically within external certainty, as presented in the life between birth and death, in these times it is extremely wearying to attempt to distinguish truth from error, reality from appearance, as one becomes properly attuned to the spiritual world. So, in this undertaking, the very most serious effort is needed.

Now how has this come to be? Try to see what is happening. As a physical person bumping up against the external world, a person formulates thoughts about the external world. With such thoughts in hand, one simultaneously comes upon new impressions of the external world. These impressions of the external world run virtually under and through the thoughts and carry them. You don't need to do much at all in this regard, in order to live in reality. For reality carries you along, insofar as the reality is physical.

In the spiritual world it is very different. In the spiritual world you must first grow into it. In confronting the spiritual world, you first need to acquire a proper sense of true inherent reality. Then by and by you can come to the possibility of distinguishing truth from error, reality from appearance.

If you sit on a stool, exactly at the moment that you fail to fall to the floor, but rather sit solidly on the stool, then you know that the stool is in the physical world as a real stool, and not merely as an imaginary stool. The stool itself arranges that you come to this realization of its reality.

But that is not so in the spiritual world. Now just why is it this way in the physical world? In the physical world, basically, it is so because here in the physical world your thinking, your feeling, and your willing are carried by the physical material body as a unity. You are a three-limbed person in being a thinking person, a feeling person, and a willing person. All these, however, are joined together by the physical body.

In the blink of an eye as a person enters the spiritual world, he immediately becomes a three-parted being. His thinking goes its own way; his feeling goes its own way; his willing goes its own way. This division, this cleavage into three, he undergoes as soon as he gains entry into the spiritual world. And in the spiritual world you can think, can have thoughts, that simply have nothing to do with your will, but then these thoughts are illusions. You can have feelings having nothing to do with your will, but then these feelings are something that contributes to your destruction, not to your advancement.

Such is one's state of being at the instant of approaching the threshold of the spiritual world. It actually happens there, that as your thinking flies off into the depths of space, your feeling is directed back into its memories. Pay attention to what was just said. Try to understand that memory is actually something that presents rigorously on the threshold to the spiritual world. Just think about what you experienced ten years ago. It springs back in memory. The experience stands there. You are content, rightly content within the physical world, if you come upon a right lively memory. Whoever enters the spiritual world, however, for him it is really so, as though he were piercing through memory, as though he were going further than memory reaches. This is most important, that he goes beyond the limits of his memories in the physical world. He goes back beyond birth.

And when someone gains entry into the spiritual world, he feels at once that feeling simply does not stay with him. Thinking at least still goes out into the presented world. It takes off effectively into the world around. Feelings go out into the world, yet one must say to himself, if he wants to traverse with feeling, "Well, just where are you now?" When in life you have become 50 years old, in this manner you have certainly traveled back more than 50 years in time; you have traveled back 70 years, 90 years, 100 years, 150 years. Feeling carries you completely out of the time that you have witnessed from early childhood on.

And willing, if you fasten onto it in earnest, carries you still further back, into previous lives on earth. This is something that occurs, my friends, as soon as you really step in upon the threshold of the spiritual world. The cohesion of physical life ceases. In the abyss you no longer feel encased by your skin, but rather you feel split apart.

A person senses, when his thinking radiates out, thinking previously held together within awareness, when one’s thinking radiates out into the wide reaches and thoughts of the world, a person senses, immediately on entering the spiritual world, a person senses himself going back with his feelings to the time he had undergone between the last death and the present return to life on earth. And a person senses himself in previous earth-lives with his willing.

Directly this fissuring of the human being, which I have written about in my book, How to Know Higher Worlds, directly this fissuring of the human being creates difficulties on entry into the spiritual world, for thoughts spread themselves out. Thoughts that previously were held together now fly all over the world. But at the same time, they no longer can be taken at face value. And so one must acquire the ability to properly discern these thoughts that have so widely outrun themselves.

Feelings are now no longer intermingled with thoughts, since thoughts have departed from them to a certain extent. Your feelings must simply turn in a demeanor of reverence, devotion, and prayer to those beings accompanying a person during the life between death and birth. And if a person has marshaled such venerable feelings toward the spiritual world during his life, that is just what happens.

But in the blink of an eye when a person abandons himself to his willing, and so is carried back to previous earth-lives, then he settles into a great difficulty, for an immense force of attraction to all that is ignoble in his being develops. And working most strongly here, as I have previously said, is that it is difficult to distinguish between appearance and reality. A person develops a real inclination to abandon himself to appearance. I will clarify this.

If and when someone begins to meditate, when with inner devotion he really engages with and practices his meditation, he wants this meditation to proceed in the most care-free manner possible; he does not want to allow the meditation to tear him away from the comforts of life. Now such an effort, to be as quiescent as possible, as far as possible to remain within and not to be torn out of the comforts of life, this effort is a robust carrier of illusion, a robust carrier of mere appearance. For if someone devotes himself with complete honesty to the meditation, then out of the depths of the soul there inevitably emerges the conviction that there is some sort of evil complex within. One will simply not be able, during meditation, during immersion within oneself, a person will simply not be able to avoid really feeling, deeply feeling, that the potential is there to do anything and everything, to perpetrate in actuality whatever he or she is capable of doing. The stark intensity of the effort, just in admitting this to yourself, is such that instead you settle into the illusion, the illusion that in all certainty you are a good and righteous person in your inner complexities.

The correct experience coming out of meditation is quite different. It shows someone how he, as an individual, can be engulfed by all manner of conceit, how he can be engulfed by all manner of self-over-evaluation of his own intrinsic worth and under-evaluation of the intrinsic worth of others, how he can be thoroughly beset by this, by the conviction that people just don't have anything to offer, and that rather than experiencing them as having something to say, he really wants to just bask in other people's esteem. But that is the least of it. Whoever really and truly meditates, will see what sort of impulses are actually living in his soul, in regard to all that he certainly might be capable of. And so, the lower nature of man steps forth starkly before the inner gaze of the soul. And this honesty must be present in meditation. And when this honesty is present there, then reflected back is certainly what is in everyone’s impulses of will, just as it is also certainly reflected back in the words that have already come before our souls. Something is reflected back, chiseled into the words:

Behold the first beast, the crooked back,
The bone-locked head, the withered body,
Dull blunt blue is its skin.
Your fear of spirit-creator-being
Produced this monster in your willing.

And because this is so, because a person through an addiction, so to speak, in surrendering to this sort of illusion, gobbles down this inevitable striking impression in meditation, thence arises the inward impetus, the intention toward mockery of the spiritual world. But only by dealing with this as a counterforce can honest continuance in the spiritual world proceed. And so, the second beast now makes its appearance at the threshold:

Behold the second beast, it bares its teeth,
Contorts its face, and lies in scornful mockery,
Yellow with grayish cast is its body;
Your hatred of spirit-revelation
Produced this weakling in your feeling.

That is the way it is. That is the way it is, if we cannot emerge to pursue world-thoughts, if we remain powerless in rendering the thoughts that we held fast to otherwise in our heads during life on earth. That is the way it is for us, out of powerlessness in soaring with our human thoughts into world thoughts, that the third beast appears:

Behold the third beast, with long-split mouth,
Glazed eye, and slouching attitude,
Dirty red its form appears to you;
Your doubt in spirit-light-dominion
Produced this specter, this ghost in your thinking.

The less we withdraw into an illusion about this trinity, produced by our own being, the more we may enter the state of actually finding within us the nature of a true human being, a true human being who can receive the light coming from the spiritual world, who can henceforth perceive the enigma and comprehend as much as possible on earth of what is given to us in the words, "O Man, know yourself!" For from this self-awareness springs a true awareness of the world, through which you can direct your life in the proper manner. And so this disruption into three, which one experiences as thinking going its way, feeling going its way, and willing going its way, which were all held together through outer existence, is allowed to be referred to by the words which the Guardian of the Threshold speaks, to seekers drawing near:

The third beast’s glassy eye
Is the bad contrary-type
Of thinking, that denies itself
In you and chooses death,
Forsaking spirit powers
That held it before its earth-life
Living in spirit in spirit fields.

The second beast, the mocking face,
It is the bad contrary-force
Of feeling, that hollows-out suitable soul
And in it fashions living emptiness
Instead of spiritual worth, which was
Illuminating it before its earth-existence
By means of spirit’s sunny might.

The first beast, the bony mind,
It is the bad creative-might
Of willing, that estranges suitable body
From your soul's domain
And devotes it to adverse powers,
Who would rob world-existence
Of gods-existence in times to come.

These are the words, the words which will be spoken in admonition by the Guardian, so that we know just how entry into the spiritual world should not be gained. On entry into the spiritual world, we must choose quite another manner, feel in another manner, commit to becoming accustomed to another manner, other than what ruled us in the physical world. And for this it is required that we grapple with this trinity in us, that we turn our gaze strongly within, in order to take note of how thinking presently is, how feeling presently is, how willing presently is, and how they must become so that we can step over the threshold into the spiritual world, even if this happens only within our thoughts. It is so, that the gods in the serenity of absolute knowledge have established this obstacle and demand that it be surmounted.

We may immediately infer from having these daunting, perhaps chill-inducing words coming down from the Guardian, of which I have spoken to you today in recapitulation, that henceforth the Guardian will be adding others, which will tell us what we should do. Right now, the concern is that our first lessons in this class become simple practical means handed down to us, that can be applied in our thoughts and feelings and force of will, so that we may gain entry into the spiritual world in the right manner.

And the clarion call should in turn be three-membered, and as such should stream into us, so that we can live with it. For as we live with it, we launch ourselves along on the way into the spiritual world. So, as we eat and drink, so as we show and share, so should something in us gain dominion through all this, which the guardian of the threshold, who stands before the spiritual world, intones to us in his austere countenance. And he says at once in the first verse:

Look upon your web of thoughts:
World of semblance¹ you experience,
Self-awareness² hides from you;
Plunge beneath appearance:
Ether being whirls in you;
Self-awareness, it should honor³
Your own spirit’s guiding beings.

Let us elucidate this clarion call. A person, living in the sensory world, in the life between birth and death, feels himself to be in his physical body. He knows that his legs carry him through the world. He knows that his circulating blood gives him life. He knows that his breathing awakens him to life. He entrusts himself, in his breath, in his circulating blood, in the movement of the bulk of his limbs, to what carries him through the world. He entrusts and gives himself over to these things. By doing this, by giving himself over to these things, he is a physical being taking part in earth existence. Just so, just as a person entrusts himself to the physical stuff in the physical world that made life on the earth possible in limb movements, in blood circulation, and in breathing, just so a person must entrust himself to, must give himself over in soul to the guiding powers of the spiritual world, if the person would take part in the spiritual world, if he would gain entrance there with awareness.

Just as I had to say for one's health in physical existence, that one’s blood must circulate just so, one’s breath must come with regularity, just so must I advise someone who similarly seeks to remain in health in the spiritual world, that his soul must align with, must be infused with, must be led by his spirit's guiding beings. [The first stanza, "Look upon your web of thoughts" was now written on the blackboard backwards, beginning with the last word of the stanza.]

Your own spirit’s guiding beings

However, my dear friends, you are attached to your blood through the grip of nature, you are attached to the movements of your musculoskeletal system through the grip of nature, and just so for your breathing. You cannot be beholden in this way to your guiding essence in the spiritual world. You must approach it there with inner activity. You do not get hold of it in the way you get hold of breath through the movement of your lungs, you get hold of it insofar as you honor it in reverence, [Over “guiding beings” was now written, "honor", so that what now stood on the blackboard was:]

honor

Your own spirit’s guiding beings

honoring it in reverence with the most profound part that is rooted in you, with the core of your selfhood, your self-aware-presence, your self-awareness. [Before honor was written, "Self-awareness," so that what now stood on the blackboard was:]

Self-awareness honor

Your own spirit's guiding beings

Self-awareness, it should honor
Your own spirit’s guiding beings.

[With the speaking of these two lines the missing words "should" and "your" etc. were added, so that the last two lines now stood complete on the blackboard.] And so we have the facts of the case, the means by which you must stand within the spiritual world, as given in words, in the words spoken by the guardian.

And how do you stand within? You don't stand within in the same manner as when you stand with your legs on the physical surface of the earth. You don't stand within in the same manner as when you infuse the physical warmth of life in your blood. You don't stand within in the same manner as when you draw in your breath. You stand within by feeling the half spiritual ether being, the ether essence that whirls and wafts through you. [The third line from last was now written down.]

Ether being whirls in you;

That is the inner feeling, to stay within the spirit, as if one were oneself a small cloud, wind-blown all over and around by spiritual wind, as if one were taken around and about by this windy blowing back and forth, as when selfhood's core, namely your own true I, reveres, honors the guiding essence of your soul that approaches in this windy whirling wafting from all around. In submersion into this, we will be led. But what happens initially? So long as we simply remain within our meditation in all that I have just highlighted, we live in appearance; we must dive, dive beneath this semblance in full consciousness, diving into the whirling wafting wind with reverence, into the spirit's guiding being that appears as semblance. [The fourth line from last was now written down.]

Plunge beneath appearance:

Why should we do all this? Well, it is true, that in earthly life we initially have an unremarkable feeling in regard to our ego. Self-hood-existence, self-awareness, which we indicate with the word "I", is however an unremarkable, darkened presence, a feeling, that hides itself from us. [The fifth line from the last was written down.]

Self-awareness hides from you;

Of this one knows but little. And the little that one does know, that a person in thoughts, that a person becomes aware of and takes the measure of, is certainly not real world-existence, but is world-semblance. [The sixth line from the bottom was written.]

World of semblance you experience,

All this becomes for us, as we come upon the clarion call of the Guardian of the Threshold, [the seventh and accordingly first line was written down.]

Look upon your web of thoughts:

all this becomes for us our own moving thinking weaving, our thoughts weaving.

At this point we have the first mantric declamation, which should give us strength to approach the clarion call to self-awareness in our thoughts, which at first is spread out before our souls merely as words.

Look upon your web of thoughts:
World of semblance you experience,
Self-awareness hides from you;
Plunge beneath appearance:
Ether-being whirls in you;
Self-awareness, it should honor
Your own spirit’s guiding beings.

There it is, a challenging clarion call to us concerning the retrospection of our own thoughts. If you retire from the outer world and look back upon how thoughts are flowing within yourself, and then you meet the challenge that lies in these seven lines, then you have fulfilled the first of the requirements placed upon us by the Guardian of the Threshold. At this point, we have arrived at what the Guardian has to say about your feelings.

Embrace your stream of feelings:
Where semblance and substance mingle,
Aware-self leans toward semblance;
So plunge beneath appearance:
And world soul forces are in you;
Aware-self should consider well
Inherent in soul the powers of life.

And exactly as we arise in thinking through the first mantric declamation, so we arise through the second into the inner world of feelings. [Now the second stanza was written on the blackboard.]

Embrace your stream of feelings:

Refrain from thoughts and seek within, wending your way back into your own feelings. In thinking, all is mere appearance. If we get down into our feelings, just there is mixed, is mingled appearance and reality. We should realize this at once.

Where semblance and substance mingle,

By itself our "I", the true self, will not go willingly into the reality. It is used to the outward appearance of the senses; it will not go willingly into reality. It is drawn to what seems apparent in the brilliance, it yearns yet for the commotion of the sensory world,

Aware-self leans toward semblance;
So plunge beneath appearance:

into what is present in feelings, present fundamentally in one's life of feelings. It is the apparently real, a brilliant mixture of appearance and reality.

To plunge beneath appearance is the way, the way along which we will feel, if we really give ourselves over to the overall sense of these four lines, the way along which we will feel seriously and solemnly as we plunge into existence,

And world soul forces are in you;

Previously you yourself sought to honor in sinking into your thinking; now the aware-self seeks to consider well. The thought should be carried down under into feeling. We will come upon the following, affirmed for us by existence:

Aware-self should consider well
Inherent in soul the powers of life.

No longer semblance, now there are powers of life. The gods bestow upon us, even though our own essential nature, our "I" would like to lean toward semblance, the gods bestow upon us in the depths of feeling this rock of existence.

Now, if you really want the declamations to become mantras, it is good to keep in mind certain corresponding passages. [Words previously delineated and inscribed were now underlined on the blackboard.] First there is honor, and then consider, and we will see in the third stanza, how this is augmented. First you experience just semblance, then semblance and substance mingle. In the first there are guiding beings, and intrinsic powers of life in the second. In the first there are beings who lead us through the ether, and in the second that are powers of life leading us backward into pre-earthly existence-awareness. In this way we approach the meaning, the feeling. If we wish to make it into a real mantra, however, you must incorporate still something else.

So let us look at the first verse, "Look upon your web of thoughts.” I would like you to appreciate that it is clearly constructed in trochaic rhythm, in the trochaic voice. The emphasis is strong, then weak, and the feeling is emphatic, then retiring. When this proper etheric flow is present in your soul, in which to properly allow the enshrinement of higher beings, then you may be carried over into the spiritual world. [Macron and breve markings to indicate the trochaic rhythm were placed on the blackboard over the beginning of each of the seven lines.]

Lōok ŭpon your web of thoughts:
Wōrld ŏf semblance you experience,
Sēlf-ăwareness hides from you;
Plūnge bĕneath appearance:
Ēthĕr being whirls in you;
Sēlf-ăwareness, it should honor
Yōur ŏwn spirit’s guiding beings.

It is quite different in the second verse, "Embrace your stream of feelings." [Breve then macron markings indicating the iambic rhythm were placed on the blackboard at the beginning the seven next lines, along with the speaking of the corresponding emphasis.]

Ĕmbrāce your stream of feelings:
Whĕre sēmblance and substance mingle,
Ăwāre-self leans toward semblance;
Sŏ plūnge beneath appearance:
Ănd wōrld soul-forces are in you;
Ăwāre-self should consider well
Ĭnhērent in soul the powers of life.

The manner in which these words are taken in by your soul, whether trochaic or iambic, as here [first stanza], where there is a definite trochaic signature, and here [second stanza], where there is a definite iambic signature, the manner in which these words are taken in, gives the soul the proper stride.

Of course, the idea is not to simply achieve some sort of intellectual meaning in the soul, as if the soul could tread the path into the spiritual world merely in thought, but rather the idea is to approach universal existence with the right respiratory pattern and in the right rhythm. If you take up a rhythm that is iambic in your striving for admittance to universal thinking, you have misunderstood the Guardian of the Threshold. If you take up a ceremonious cadence that is trochaic and not iambic for entry into the wider world of feelings, you have again misunderstood the Guardian of the Threshold.

The third into which we must immerse, is the will. And for willing, the Guardian of the Threshold has again given us a ceremonial cadence. And after the first two have passed before our souls, we will be able to understand the last fairly well. [The third stanza was now written on the blackboard.]

Let reign in you the thrust of will:
It climbs from all apparent being,

It is not an article here, but relates to what emerges, to what climbs out when letting willing’s thrusting rule in you.

With autonomous existence⁴ well-equipped; ⁵

Out of the will it burgeons out, manifesting, presiding, fashioning, creating, rising to that, which to its autonomous inherent existence gives substance, meaning.

Turn to this throughout your life:
Filled it is with world-spirit-might;
Your autonomous existence, it should grasp
World-maker-might into spirit-I.

Again, feel the progression. [The appropriate words of the third stanza previously written down were now subsequently underlined.]

honor
consider well
grasp

First one is distant, one looks on, one reveres from outside. Then one comes near with thoughts, and is already walking in. Finally, one grasps. This is the climax; one walks in and takes it. One honors, then considers well, and then grasps:

first Guiding beings
then powers of life, and finally
World-maker-might,

which finally appears as such, in the line's beginning words, corresponding to the reality, the un-ambiguously effective manner of the force of will.

You will have a perception of the three as mantric speech, if you attend to the trochaic here [in the first stanza], the iambic here, [in the second stanza], although here [in the third stanza] you have two equally emphasized syllables. Here you have the spondaic. [Over the beginning of the lines on the blackboard the spondaic rhythmic markings of two macrons were inscribed along the with corresponding spoken intonation.]

Lēt reīgn in you the thrust of will:
Īt clīmbs from all apparent being
Wīth aūtonomous existence well-equipped;
Tūrn tō this throughout your life:
Fīlled īt īs with world-spirit-might;
Yoūr aūtonomous existence, it should grasp
Wōrld-māker-might into spirit-I.

All this is what one should attend to. You must tear yourself away from merely intelligible material, and attend to the trochaic, iambic, and spondaic cadences. In the blink of an eye, as we emerge from a sense of understanding into surrendering to the rhythm, in this blink of an eye we have the possibility of leaving the physical world and really entering the spiritual, for the spiritual does not open up if we turn to a mundane delineated sense of the words, but rather if we grasp the possibility of carrying the rhythm of these meaningfully delineated words out into the full warp and weft of universal life.

In this way the three-faceted rhythmic introspection of thinking, feeling, and willing will be enabled to work on the soul. This will certainly affect the soul in the right way, if the soul experiences this as it experiences eating and drinking in life, as it experiences the circulation of the blood, the breathing, as it experiences here just what can move you within, in the rhythm of the words.

Lōok ŭpon your thinking weaving:
Wōrld ŏf appearance you experience,
Sēlf-ăwareness hides from you;
Plūnge bĕneath appearance:
Ēthĕr being whirls in you;
Sēlf-ăwareness, it should honor
Yōur ŏwn spirit’s guiding beings.

Ĕmbrāce your feelings streaming:
Ĭt mīngles semblance and substance for you,
Ăwāre-self leans toward semblance;
Sŏ plūnge beneath appearance:
Ănd wōrld soul forces are in you;
Ăwāre-self, it should consider well
Ĭnhērent in soul the powers of life.

Lēt reīgn in you the thrust of will:
Īt clīmbs from all apparent being
Wīth aūtonomous existence well-equipped;
Tūrn tō this throughout your life:
Fīlled īt īs with world-spirit-might;
Yoūr aūtonomous existence, it should grasp
Wōrld-māker-might into spirit-I.

At first your blood is just passive in the words. Then as words appear in the corresponding rhythm, your blood is in motion. Seek the sense of the rhythms, let them dwell and live in your souls, and you will see, that you will then be able to approach ever more closely to the initial admonition the Guardian has brought to us, that I conveyed to your souls, my friends, at the first of these lessons.

Where on grounds of earth, color upon color,
Life developing reveals itself,
Where out of stuff of earth, form on form,
All without life takes shape,
Where feeling creatures, strong in will,
Delight in the warm glow of their existence,
Where you yourself, O Man, derive
Bodily life from earth and air and light:

There you enter your own being’s
Deep, night-bedecked, cold inner darkness;
You’d ask within the dark expanse
Never, who you are, and were, and will become.
For your true existence the day dims
To the night of the soul, to darkness of spirit.
And you turn yourself, soul-searching,
Unto the light, that from darknesses strengthens,

And if we will wend our way to the light, that from darknesses appears, we will find it, if we seek it by means of this three-faceted cadence, enthused with this holy blood of life in our souls, which will be present along the way to true knowledge of spirit and of God.

• 1. Schein is subtly different from the English word shine, for it is the sheen of superficial appearance, the semblance, the mere appearance.
• 2. Selbstheitsein is a derivative of Dasein, existence-awareness, and when applied to oneself, it is self-awareness, awareness of one’s intrinsic existence, awareness of one’s self. The word selfhood is archaic and must be used with caution.
• 3. Verehren in the sixth line of the first stanza should not be revere, which is to regard with respect tinged with awe and veneration, but rather to honor, which is to hold in high respect for worth, merit, or rank. Revere is to put at some distance, to still look upon, as in the first line, whereas we want to plunge, to connect, to be part of, to hold dear to us the guiding beings. Plunging beneath is not to revere, but to honor.
• 4. Eigensein (a derivative of Dasein, existence-awareness) is willing that exists in and of its own self, naturally inherent autonomous existence. This follows the usage of Kant in section 3 of his 1785 Groundwork of the Metaphysic of Morals, “Clarity is gained, from most basic to most esoteric usage, by this principle: autonomous existence of willing is the nature of willing, a quality it is equipped with in and of itself, independent of the nature of the objects of willing.” (Es könnte sich um einen Satz aus der Grundlegung zur Metaphysik der Sitte handeln: Autonomie des Willens ist die Beschaffenheit des Willens, dadurch derselbe ihm selbst (unabhängig von aller Beschaffenheit der Gegenstände des Wollens) ein Gesetz ist.)
• 5. Erschaffened auf: The will is well-equipped, constituted, fashioned with Eigensein, autonomous existence that is inherent.

I remarked yesterday that what we have to say on the subject of anthroposophical moral principles and impulses will be based upon facts, and for this reason we brought forward a few facts in which moral impulses are pre-eminently exhibited.

It is, indeed, most striking and illuminating that in the case of a personality such as Francis of Assisi mighty moral impulses must have been active in order that he could perform his deeds. What sort of deeds were they? They were such that what they reveal is moral in the very highest sense of the word. Francis of Assisi was surrounded by people afflicted with very serious diseases for which the rest of the world at that time knew no cure. Moral impulses were so powerful in him that many lepers through him were given spiritual aid and great comfort. It is true that many could gain no more—but there were many others who by their faith and trust attained a stage when the moral impulses and forces which poured forth from Francis of Assisi had even a healing, health-giving effect.

In order to penetrate still more deeply into the question whence do moral impulses come, we must inquire in the case of such an exceptional personality as Francis of Assisi as to how he could, develop them; and what had really happened in his case. We shall have to look more deeply if we want to understand what was active in the soul of this outstanding human being.

Let us go back to the ancient civilisation of India. In that civilisation there were certain divisions of the people; they were divided into four castes, the highest of them being the Brahmins, who cultivated wisdom. The separation of the castes in ancient India was so strict that, for example, the sacred books might only be read by the Brahmins and not by members of the other castes. The members of the second caste, the Warrior caste, were only allowed to hear the teachings contained in the Vedas or in the epitome of the Vedas—the Vedanta. The Brahmins alone were allowed to explain any passage from the Vedas or have an opinion as to their meaning and it was strictly forbidden for all other people to have any opinion on the treasure of wisdom which was contained in the sacred books. The second caste consisted of those who had to cultivate the profession of war and the administration of the country. Then there was a third caste which had to foster trades, and a fourth, a labouring caste. And last of all, an utterly despised part of the population, the Pariahs, who were looked down upon so much that a Brahmin felt he was contaminated if he so much as stepped upon the shadow thrown by such a one. He even had to perform certain rites of purification if he had touched the shadow of such an outcast as a Pariah was considered to be. Thus we see how the whole nation was divided into four recognised castes and one that was absolutely unrecognised. Though these regulations may now be considered severe they were most strictly observed in ancient India. Even at the time of the Graeco-Latin civilisation in Europe, no one belonging to the Warrior caste in India would have ventured to have his own independent opinion about what was in the sacred books, the Vedas. Now, how could such divisions as these have arisen amongst mankind? It is certainly remarkable that we should find these castes exactly in the most outstanding people of human antiquity and in the very people who had wandered over to Asia from Atlantis at a comparatively early date and also precisely those amongst whom were preserved the greatest wisdom and treasures of knowledge from the old Atlantean epoch. This seems very remarkable, and how can we understand it? It almost seems as if it contradicted all the wisdom and goodness in the order of the universe, in the guidance of the world, that one caste, one group of people should be separated off, who alone were to preserve what was looked upon as the highest possessions and that the others should be destined from the very beginning, by the mere fact of their birth, to occupy subordinate positions.

This can only be understood by an examination into the secrets of existence. Development is only possible through differentiation, through organisation; and if all men had wished to arrive at the degree of wisdom reached in the Brahmin caste not a single one would have been able to achieve it. If all human beings do not attain to the highest wisdom, one may not say that it is a contradiction of the Divine regulation of the world, for this would have no more sense than if someone were to demand of the infinitely wise and infinitely mighty Deity that He should make a triangle with four angles. No god could make a triangle other than with three angles. That which is ordered and determined inwardly in spirit must also be observed by the divine regulation of the world, and just as the laws concerning the limits of space are strict, for example, that a triangle can only have three angles, so also if is a strict law that development must come about through differentiation, that certain groups of people must be separated in order that a particular quality of human nature can be developed. To this end the others must be excluded for a time. This is not only a law for development of mankind, it is a law for the whole of evolution.

Consider the human form. You will at once admit that the most valuable parts in the human form are the bones of the head. But by what means could these particular bones become bones of the head and envelop the higher organ, the brain? As far as the rudiments are concerned, each bone that man possesses could become a skull-bone, but in order that a few of the bones of the whole skeleton could reach this height of development and become bones of the forehead or of the back part of the head, the hip bones or the joints had to stop at a lower stage of development—for the hip bones or the joints have within them the possibility of becoming skull bones, just as much as those which actually have done so. It is the same everywhere throughout the world. Progress is only possible in evolution through one remaining behind and another pushing forward, even beyond a certain point of deve1opment. In India the Brahmins passed beyond a certain average of development, but on the other hand the lower castes remained behind it.

When the Atlantean catastrophe took place, great bodies of people gradually wandered from Atlantis, that ancient continent which lay where the Atlantic Ocean is to-day, towards the East, and peopled the continents now known as Europe, Asia and Africa. We shall not at present consider the few who went westward, whose descendants were found in America by its discoverers. When the Atlantean catastrophe took place, the body of people which then migrated towards the East did not consist merely of the four castes which settled down in India and there gradually differentiated themselves, but there were seven castes, and the four which appeared in India were the four higher castes. Besides the fifth, which was completely despised and which in India formed, as it were, an intermediate body of the population, besides these Pariahs there were other castes which did not accompany them as far as India, but remained behind in various parts of Europe, Asia Minor and especially Africa. Only the more highly developed castes reached India, and those who remained in Europe had entirely different qualities.

Indeed, one can only understand what took place later in Europe when one knows that the more advanced sections of humanity in those days reached Asia, and that in Europe, forming the main body of the population left behind, were those who furnished the possibility for very special incarnations. If we wish to understand the special incarnations of souls in the most ancient European times in the general mass of the population we must take into account a remarkable event which took place in the Atlantean epoch. At a certain stage in Atlantean development great secrets of existence were betrayed; these were great truths, concerning life, which are of infinitely greater importance than all those to, which post-Atlantean humanity has since attained. It was essential that this knowledge should have been limited to small circles, but owing to the violation of the mysteries, great bodies of the Atlantean population became possessed of occult knowledge for which they were not yet ripe. In consequence of this, their souls were at that time driven, as one might say, into a condition which was a moral descent, so that there remained on the path of goodness and virtue only those who later went over to Asia.

You must not, however, imagine that the whole population of Europe consisted
only of people in whose souls, were individuals who through being misled in the Atlantean epoch had suffered a moral downfall. Here and there in this European population were others who during the great emigration to Asia had remained behind to act as leaders. Thus, all over Europe, Asia Minor and Africa there were people who simply belonged to castes or races providing the requisite conditions for misguided souls to live in their bodies and there were also other better and more highly developed souls who remained behind to
guide those who did not go on to Asia.

The best places for these souls who had to assume the leadership at that time—in the age in which the Indian and Persian civilisations developed—were the more northerly parts of Europe, the regions where the oldest mysteries of Europe have flourished. Now they had a kind of protective arrangement as regards what had previously taken place in old Atlantis. In Atlantis temptation came to the souls described, through wisdom, mysteries and occult truths being given them for which they were not ready. Therefore in the European Mysteries the treasures of wisdom had to be guarded and protected all the more. For this reason the true leaders in Europe in post-Atlantean times withdrew themselves entirely and they preserved what they had received as a strict secret.

We may say that in Europe also there were persons who might be compared with the Brahmins of Asia, but these European Brahmins were not outwardly known as such by anyone. In the strictest sense of the word they kept the sacred secrets absolutely secluded in the Mysteries, that there might be no repetition of what had once taken place in the Atlantean epoch among the souls whom they were now leading onwards. Only through Wisdom being protected and most carefully guarded did it come about that these souls were able to uplift themselves; for differentiation does not take place in such a way that a certain portion of humanity is destined from the beginning to take a lower rank than another, but that which is made lower at a certain time is to develop higher again at another period. But the conditions must be formed for this end to be attainable. Hence it came about that in Europe there were souls who had fallen into temptation and had become immoral, but they were now guided according to wisdom which proceeded from deeply hidden sources.

Now, the other castes who had gone to India had also left members behind in Europe. The members of the second Indian caste—the Warrior caste—were those who then chiefly attained to power in Europe. Where the wise teachers—that is, those who corresponded to the Indian Brahmins—entirely withdrew, and gave their counsels from hidden sanctuaries, the Warriors came out among the people, in order to improve and uplift them according to the counsels of those ancient European priests. It was this second caste that wielded the greatest power in Europe in primeval times, but in their way of life they were guided by the wise teachers who remained hidden. Thus it came about that the leading personalities in Europe were those who shone by virtue of the qualities of which we spoke yesterday—valour and bravery. Whereas in India, wisdom was held in the highest esteem and the Brahmins were revered because they explained the sacred writing; in Europe bravery and valour were the most valued and the people only knew of the divine mysteries through those who were filled with valour and bravery. The civilisation of Europe continued under these influences for thousands of years and gradually souls were improved and uplifted. In Europe, where souls existed who were the successors of the people who had undergone temptation, no real appreciation of the caste system of India could develop. The souls were mingled and interwoven. A division, a differentiation into castes such as existed in India did not arise. The division was rather between those who guided in an upper class, who acted as leaders in various directions, and the class that was led. The latter consisted principally of souls who had to struggle upward.

'"

When we look for the souls which gradually struggled upwards out of this lower class, and which from being tempted developed higher, we find them chiefly in a part of the European population of which modern history tells but little. Century after century this people developed in order to rise to a higher stage, to recover again, as it were, from the heavy set-back the souls had received in the Atlantean epoch. In Asia there was a continuation in the progress of civilisation; in Europe, on the other hand, there was a change from the former moral collapse into a gradual moral improvement.

The people in Europe remained in this condition for a long time, and improvement only came about through the existence of a strong impulse in these souls to imitate that which they saw before them. Those who lived and worked among the people as the braver among them were looked up to as ideals and patterns, as leaders or chiefs, they were those who were called Fürsten (princes) and were imitated by the people at large. Thus the morality of the whole of Europe was raised through those souls mingling as leaders amongst the people.

Thereby something else became necessary in European development. If we wish to understand this, we must distinguish between the development of a single soul and that of a whole race. The two must not be confused. A human soul can develop in such a way that in one incarnation it embodies itself in a particular race. If in this race it gains certain qualities, it may re-embody itself in a later incarnation in an entirely different one; so that we may find incarnated in Europe at the present day souls which in a previous incarnation were embodied in India, Japan or China. The souls do not by any means remain in the same race, for soul development is quite different from race development, which goes its peaceful way forward.

In ancient times, souls who were unable to go over into the Asiatic races, were transposed into European ones, and were obliged to incarnate again and again in them. But as they became better and better, this led to their gradually passing on into the higher races; and souls which were previously embodied in quite subordinate races developed to a higher stage, and were able later to reincarnate in the bodily successors of the leading population of Europe. These bodily successors of the leading population multiplied, and as these souls increased in number in this direction, they became more numerous than they originally were. After having progressed and improved, they incarnated in the leading population of Europe, and the development then took place in such a way that, on the whole, as a physical race, the bodily forms in which the most ancient European population had originally incarnated died out; the souls forsook the bodies which were formed in a certain way, and which then died out. The offspring of the lower races decreased in number while the higher increased until gradually the lowest classes of the European population completely die out. This is a definite process, which we must grasp. The souls develop further, the bodies die out. For this reason we must be careful to distinguish between soul development and race development. The souls reappear in the bodies belonging to higher races. the lower race bodies die out. A process such as this does not take place without effect. When over large areas something disappears as it were, it does not disappear into nothing, but it dissolves and then exists in a different form. When in ancient times the worst part of the population of which I have just now spoken, died out, the whole region became gradually inhabited by demons, representing the products of dissolution, the products of the putrefaction of that which had died out.

Thus the whole of Europe and Asia Minor were filled with the spiritualised products of putrefaction from the worst part of the population which had died out. These demons of putrefaction endured for a long time, and later they acted upon mankind. It came about that these demons of putrefaction which were incorporated in the spiritual atmosphere, as it were, gained influence upon human beings and affected them in such a way that their feelings were permeated by them. The effect may be seen from the following example:—When at a later date, at the time of the Migration of the Peoples, great bodies of people came over from Asia to Europe, amongst them came Attila with his hordes. His invasion was the cause of great terror to many of those who lived in Europe and through this state of terror people laid themselves open to the demoniacal influences still persisting. Gradually through these demoniacal beings there developed—as a consequence of the terror produced by the hordes coming over from Asia—that which appeared as leprosy, the epidemic disease of the Middle Ages. This disease was nothing else than the consequence of the state of terror and fear experienced by the people at that time. But the terror and fear could only lead to this result in the souls which had been exposed to the demoniacal forces of former times.

I have now described to you why it was possible for people to be laid hold of by a disease—which was later practically exterminated in Europe—and why it was so widespread at the time we mentioned in our last lecture. In Europe the peoples which had to die out because they had not developed upwards became extinct, but the after-effect was seen in the form of diseases which attacked mankind. The disease we have mentioned, leprosy, is thus seen to be the result of spiritual and psychic causes.

This whole condition was/had now to be counteracted. Further development could only come about if that which has just been described was entirely removed from Europe. An example of how it was taken away was described in the last lecture, where we showed that while, on the one hand, the after-effects of what was unmoral existed as demons of disease, on the other hand, strong moral impulses appeared as in Francis of Assisi. Through his possession of strong moral impulses he gathered others around him who acted also in the same way as he, although in a lesser degree. Really there were very many who at that time worked as he did, but this activity did not last very long.

Now how had such a soul-power come into Francis of Assisi? As we are not gathered together to study external science, but to understand human morality from its spiritual and occult foundations, we must examine a few occult or spiritual truths. Let us inquire: Whence really came such a soul as that of Francis of Assisi? We can only understand such a soul as this if we investigate it a little; if we take the trouble to find what was hidden in its depths.

I must remind you that the old division into castes in India really received its first blow, its first shock, through Buddhism, for among many other things which Buddhism introduced into Asiatic life was the idea that it did not recognise the division into castes as something justifiable; that as far as it was possible in Asia it recognised the power of each human being to attain to the highest possible to man. We know too that this was only possible through the pre-eminent1y great and mighty individuality of Buddha. We also know that Buddha became a Buddha in the incarnation of which we are usually told and that in the earlier part of his life he was a Bodhisattva, which represents the stage next below Buddhahood. Through the fact that this son of King Suddodana, in the twenty-ninth year of his life, experienced and felt deeply in himself the great truth of life and sorrow, he had attained the greatness to announce in Asia the teaching known as Buddhism.

Connected with this development of the Bodhisattva up to Buddha, there was something else of which we must not lose sight, namely, the fact that the individuality which had passed through many incarnations as Bodhisattva and then risen to the rank of Buddha, when it became Buddha had to dwell for the last time in a physical body on earth. Thus he who is raised from Bodhisattva to Buddha enters into an incarnation which for him is the last. From this time onwards, such an individuality only works down from spiritual heights, he still works, but only spiritually. Thus we now have the fact that the individuality of Buddha has only worked down from spiritual heights since the fifth century before Christ.

But, Buddhism continued. It was able to influence in a certain way not only Asiatic life, but the spiritual life of the whole of the then known world. You know how Buddhism spread in Asia. You know how great is the number of its followers there. But in a more hidden and veiled form it also spread into the mental life of Europe; and we have particularly to point out that the portion of the great teaching of Buddha relating to the equality of man was especially acceptable to the population of Europe, because this population was not arranged on the plan of caste divisions, but rather upon the idea of the equality of all human beings. On the shores of the Black Sea there existed an occult school which lasted far into the Christian era. This school was guided by certain human beings who set themselves as their highest ideal that part of the teaching of Buddha which we have just described, and through their having taken into themselves the Christian impulse along with it, were able in the early centuries of Christianity to throw new light upon what Buddha had given to humanity. If I were to describe to you this occult school on the Black Seas as the occultist or spiritual investigator sees it—and you will understand me best if I do this—I must do it in the following manner:—

People, who to begin with had external teachers in the physical world, came together there. They were instructed in the doctrines and principles which had proceeded from Buddhism, but these were permeated by the impulses which came into the world through Christianity. Then, after the pupils had been sufficiently prepared, they were brought to where the deeper forces lying within them, the deeper forces of wisdom could be brought forth, so that they were led to clairvoyant vision of the spiritual world and were able to see into the spiritual worlds. The first thing attained by the pupils of this occult school, was, for example, the recognition of those who no longer descended to the physical plane. But this they could only do after they had been accustomed to it by the teachers incarnated in the physical body. In this way they came to know Buddha. Thus, these occult pupils learned to know Buddha face to face, if one may so speak of his spiritual being. In this way he continued to work spiritually in the occult pupils and thus his power worked down to the physical plane, although he himself no longer descended to physical embodiment in the physical world.

Now the pupils in this occult school were grouped according to their maturity into
two unequal divisions, and only the more advanced were chosen for the smaller division. Most of these pupils were able to become so clairvoyant that they came in touch with a being who strove with all his might to bring his impulses through to the physical world, and although he himself did not descend into this world they learned all the secrets of Buddha and all that he wished to have accomplished. Most of these pupils remained as such, clairvoyants, but there were some who, in addition to the qualities of knowledge and of psychic clairvoyance, had developed the spiritual element to a remarkable degree, which cannot be separated from a certain humility, a certain highly evolved capacity for devotion. These, then, attained to where they could receive the Christ-impulse in an advanced degree precisely in this occult school. They could also become clairvoyant in such a way that they became the specially chosen followers of Saint Paul and received the Christ-impulse directly in life.

Thus from this school proceeded two groups, as it were, one group which possessed the impulse to carry the teaching of Buddha everywhere, although his name was not mentioned in connection with it, and a second group which, in addition, received the Christ-impulse. Now the difference between these two kinds did not appear very strongly in that particular incarnation, it only appeared in the next. The pupils who had not received the Christ-impulse but who had only gained the Buddha-impulse, became the teachers of the equality and brotherhood of man; on the other hand the pupils who had also received the Christ-impulse, in the next incarnation were such that this Christ-impulse worked up further so that not only could they teach (and they did not consider this their chief task) but they worked more especially through their moral power

One such pupil of the occult school on the Black Sea, was born in his next incarnation as Francis of Assisi. No wonder, then, that in him there was the wisdom which he had received, the knowledge of the brotherhood of mankind, of the equality of all men, of the necessity to love all men equally, no wonder that this teaching pulsated through his soul and also that his soul was permeated and strengthened by the Christ-impulse.

Now how did this Christ-impulse work further in his next incarnation? It acted in such a way that, when in his next incarnation Francis of Assisi was transposed into a community in which the old demons of diseases were especially active—this Christ-impulse approached the evil substance of the disease-demons through him, and absorbed it into itself, thus removing it from mankind. Before this, however, the Christ-impulse incorporated itself in this substance in such a way that it first became visible to Francis of Assisi in the vision in which he saw the palace when he was called upon to take upon himself the burden of poverty. The Christ-impulse had here revived in him and streamed forth from him, and laid hold of these disease-demons. His moral forces thereby became so strong that they could take away the harmful spiritual substances which had produced the disease. It was through this alone that the power was produced to bring to a higher development what I have described to you as the after-effect of the old Atlantean element, to purify Europe from these substances and sweep them away from the earth.

Consider the life of Francis of Assisi; notice what a remarkable course it took. He was born in the year 1182. We know that the first years of the life of a human being are devoted principally to the development of the physical body. In the physical body is developed chiefly that which comes to light through external heredity. Hence there appeared in him first of all that which originated through external heredity from the European population. These qualities gradually came out, as his etheric body developed from the seventh to the fourteenth year, like any other human being. In this etheric body appeared primarily that quality which as the Christ-impulse had worked directly in him in the mysteries on the Black Sea. From his fourteenth year, at the dawn of his astral life the Christ power became particularly active within him, in such a way that there entered into his astral body that which had been in connection with the atmosphere of the earth since the Mystery of Golgotha. For Francis of Assisi was a personality who was permeated by the external power of Christ, owing to his having sought for the Christ power, in his previous incarnation, in that particular place of initiation on the shores of the Black Sea.

Thus we see how differentiations act in humanity, for differentiation must come about. For that which by earlier events has been thrust down to a lower condition is raised up once more through special events in the course of human development. On another occasion a particularly important uplifting took place in the evolution of humanity, one which exoterically will always be incomprehensible; for this reason people have really ceased to reflect upon, it, but esoterically it can be fully explained. There were some who had developed very quickly from the strata of the Western population, who had gradually wrestled their way up from the lowest rungs of the ladder, but who had not risen very high in intellectual development, but had remained comparatively humble and simple men, chosen ones as it were, who could only be uplifted at a certain time by a mighty impulse which reflected itself in them; these were those who are described as the twelve Apostles of Jesus. They were the cast-off extract of the lower castes which did not reach India. From them had to be taken the substance for the disciples of Christ Jesus. [We are not here referring to previous or succeeding incarnations of the individualities of the Apostles, but solely to the physical ancestry of the bodies in which the personalities of the Apostles were incarnated. The succession of incarnations and the physical line of heredity must always be distinguished.]

Thus we have discovered the source of the moral power in that chosen personality, Francis of Assisi. Do not say that taking ordinary human rules into consideration, it would be too much to expect a person to realise the ideals manifested in Francis of Assisi. Certainly what I have said was not with the intention of recommending anyone to become a Francis of Assisi. One only wished to point out by means of a striking example, how moral power enters man, whence it can spring and how it must be understood as something quite special, something that was originally present in man. But from the whole spirit of what I have said up to now you may gather one thing with regard to other forces in human evolution, namely, that humanity has first gone through a descent and has now undertaken an ascent again.

If we go back in human evolution we pass through the post-Atlantean epoch to the Atlantean catastrophe, then into the Atlantean epoch and then further back to the Lemurian epoch. When we then arrive at the starting-point of earthly humanity we come to a time when man, not only as regards his spiritual qualities, was much closer to the Deity, when he first developed not only out of the spiritual life, but also out of morality. So that at the beginning of earthly evolution we do not find immorality but morality. Morality is a divine gift which was given to man in the beginning, it was part of the original content in human nature, just as spiritual power was in human nature before man's deepest descent. Fundamentally, a great part of what is unmoral came into humanity in the manner we have described, namely, by the betrayal of the higher Mysteries in the ancient Atlantean epoch.

Thus morality is something about which we cannot say that it has only developed gradually in humanity, it is something which lies at the bottom of the human soul, something which has only been submerged by the later civilisations. When we look at the matter in the right light we cannot even say that immorality came into the world through folly; it came into the world through the secrets of wisdom being disclosed to persons who were not sufficiently mature to receive them. It was through this that people were tempted, they succumbed and then degenerated. Therefore in order that they might rise it was above all necessary that something should occur which would sweep away from the human soul all that is contrary to moral impulses. Let us put this in a somewhat different form.

Let us suppose we have before us a criminal, a man whom we call especially immoral; on no account must we think that this immoral man is devoid of moral impulses. They are in him and we shall find them if we delve down to the bottom of his soul. There is no human soul—with the exception of black magicians, with whom we are not now concerned—in which there is not the foundation of what is morally good. If a person is wicked, it is because that which has originated in the course of time as spiritual error overlies moral goodness. Human nature is not bad; originally it was really good. The concrete observation of human nature shows us that in its deepest being it is good and that it was through spiritual errors that man deviated from the moral path. Therefore moral errors must in course of time once more be made good in man. Not only must the mistakes be made good but their results as well, for where evil has such mighty after-effects that demons of disease have been produced, super-moral forces such as were in Francis of Assisi must be also active.

The foundation for the improvement of a human being always consists in taking away his spiritual error. And what is necessary to this end? Gather together what I have told you into a fundamental feeling; let the facts speak to you, let them speak to your feelings and perceptions, and try to gather them together into one fundamental feeling, and then you will say: What is the attitude which a man needs to hold regarding his fellow-man? It is that he needs the belief in the original goodness of humanity as a whole, and of each single human being in particular. That is the first thing we must say if we wish to speak at all in words concerning morality; that something immeasurably good lies at the bottom of human nature. That is what Francis of Assisi realised; and when he was approached by some of those stricken with the horrible disease we have described, as a good Christian of that day, he said somewhat as follows:-- “A disease such as this is in a certain way the consequence of sin; but as sin is in the first instance spiritual error and disease the result it must therefore be removed by a mighty opposing power.” Hence Francis of Assisi saw by the sinner how, in a certain way, the punishment of sin manifests itself externally; but he also saw the good in human nature, he saw what lies at the bottom of each human being as divine spiritual forces. That which distinguished Francis of Assisi most was his sublime faith in the goodness lying in each human being, even in one who was being punished.

This made it possible for the contrary power to appear in his soul, and this is the power of love which gives and helps morally, and indeed even heals. And no one, if he really develops the belief in the original goodness of human nature into an active impulse can arrive at anything else than to love human nature as such.

It is primarily these two fundamental impulses which are able to found a truly moral life. First, the belief in the divine at the bottom of every human soul, and secondly, the boundless love of man which springs from this belief. For if was only this measureless love which could bring Francis of Assisi to the sick, the crippled and those stricken with leprosy. A third thing which may be added and is necessarily built upon these two foundations, is that a person who has a firm belief in the goodness of the human soul, and who loves human nature, cannot do otherwise than admit that what we see proceeding from the co-operation of the originally good foundation of the human soul with practical love, justifies a perspective for the future which may be expressed in the fact that every single soul, even though it may have descended far from the height of spiritual life, can be led back again to this spiritual life. This third impulse implies the hope for each human soul that it can find the way back again to the Divine-Spiritual.

We may say that Francis of Assisi heard these three things expressed very very often; they were continually in his mind during his initiation in the Mysteries of Colchis, on the Black Sea. And we may also say, that in the life he had to lead as Francis of Assisi, he preached very little about faith or love, but was himself their embodiment. Faith did not work, hope did not work; one must indeed have them, but only love is effective. It stands in the centre, and it is that which, in that single incarnation of Francis of Assisi, really carried the actual development of humanity forward in the moral sense towards the divine.

How did this love—which we know was the result of his initiation in the Colchis Mysteries—develop in St. Francis? We have seen that in him appeared the knightly virtues of the ancient European spirit. He was a valiant boy. Valour, bravery, was transformed in his individuality, which was permeated by the Christ-impulse, into active practical love. We see the old valour, the old bravery resurrected once more in the love manifested in Francis of Assisi. The ancient valour transposed into the spiritual; bravery transposed into the spiritual is love.

It is interesting to see how very much of what has just been said corresponds also to the external historical course of human evolution. Let us go back a few centuries into the pre-Christian era. Among the people who have given the principal name to the fourth post-Atlantean age, the Greeks, we find the philosopher Plato. Amongst other things, Plato wrote about morals, about the virtues of man. By the way in which he wrote, we can recognise that he was reticent concerning the highest things, the actual secrets, but what he felt able to say he put into the mouth of Socrates. Now, in a period of European culture in which the Christ-impulse had not yet worked, Plato described the highest virtues he recognised, namely, the virtues which the Greeks looked upon as those which a moral man ought to have above all things. He described first of all three virtues, and a fourth with which we shall later become acquainted. The first was “Wisdom.” Wisdom as such, Plato looked upon as virtue. This is justified, for in the most varied directions we have found that wisdom lies at the foundation of moral life. In India the wisdom of the Brahmins lay at the foundation of human life. In Europe this was indeed withdrawn into the background, but it existed in the Norse Mysteries where the European Brahmins had to make good again that which had been spoiled through the betrayal in the old Atlantean epoch. Wisdom stands behind all morality, as we shall see in our next lecture. Plato also, described, in the manner corresponding to the Mysteries, as the second virtue—“Valour”—that which we meet with in the population of Europe. As the third virtue he described Temperance or “Moderation” that is, the opposite of the passionate cultivation of the lower human impulses. These are the three chief Platonic virtues: Wisdom, Valour or Bravery; and Moderation or Temperance, the curbing of the sensual impulses active in man. Finally, the harmonious balancing of these three virtues Plato describes as a fourth virtue, which he calls “Justice.”

Here is described, by one of the most eminent European minds of pre-Christian times, what were looked upon at that time as the most important qualities in human nature. Valour, bravery, is in the European population permeated by the Christ-impulse and by what we call

“ I ” or the Ego. Bravery, which in Plato appears as virtue, is here spiritualised and thereby becomes “ love.” The most important thing is that we should see how, moral impulses come into the human race, how that which formerly existed in the form we have described becomes something entirely different. Now without disparagement to Christian morality we cannot describe as the only virtues, wisdom, temperance, valour and justice, for we might receive the reply: “ If you had all these and yet you had not love you would never enter into the Kingdom of Heaven.”

Let us bear in mind the time when, as we have seen, there was poured out into humanity an impulse, a current of such a nature that wisdom and bravery were spiritualised and re-appeared as love. But we shall go still further into the question as to how wisdom, moderation or temperance and justice, have been developed, and thereby will appear what is the particular moral mission of the Anthroposophica1 Movement in the present day.

I remarked yesterday that what we have to say on the subject of anthroposophical moral principles and impulses will be based upon facts, and for this reason we brought forward a few facts in which moral impulses are pre-eminently exhibited.

It is, indeed, most striking and illuminating that in the case of a personality such as Francis of Assisi mighty moral impulses must have been active in order that he could perform his deeds. What sort of deeds were they? They were such that what they reveal is moral in the very highest sense of the word. Francis of Assisi was surrounded by people afflicted with very serious diseases for which the rest of the world at that time knew no cure. Moral impulses were so powerful in him that many lepers through him were given spiritual aid and great comfort. It is true that many could gain no more—but there were many others who by their faith and trust attained a stage when the moral impulses and forces which poured forth from Francis of Assisi had even a healing, health-giving effect.

In order to penetrate still more deeply into the question whence do moral impulses come, we must inquire in the case of such an exceptional personality as Francis of Assisi as to how he could, develop them; and what had really happened in his case. We shall have to look more deeply if we want to understand what was active in the soul of this outstanding human being.

Let us go back to the ancient civilisation of India. In that civilisation there were certain divisions of the people; they were divided into four castes, the highest of them being the Brahmins, who cultivated wisdom. The separation of the castes in ancient India was so strict that, for example, the sacred books might only be read by the Brahmins and not by members of the other castes. The members of the second caste, the Warrior caste, were only allowed to hear the teachings contained in the Vedas or in the epitome of the Vedas—the Vedanta. The Brahmins alone were allowed to explain any passage from the Vedas or have an opinion as to their meaning and it was strictly forbidden for all other people to have any opinion on the treasure of wisdom which was contained in the sacred books. The second caste consisted of those who had to cultivate the profession of war and the administration of the country. Then there was a third caste which had to foster trades, and a fourth, a labouring caste. And last of all, an utterly despised part of the population, the Pariahs, who were looked down upon so much that a Brahmin felt he was contaminated if he so much as stepped upon the shadow thrown by such a one. He even had to perform certain rites of purification if he had touched the shadow of such an outcast as a Pariah was considered to be. Thus we see how the whole nation was divided into four recognised castes and one that was absolutely unrecognised. Though these regulations may now be considered severe they were most strictly observed in ancient India. Even at the time of the Graeco-Latin civilisation in Europe, no one belonging to the Warrior caste in India would have ventured to have his own independent opinion about what was in the sacred books, the Vedas. Now, how could such divisions as these have arisen amongst mankind? It is certainly remarkable that we should find these castes exactly in the most outstanding people of human antiquity and in the very people who had wandered over to Asia from Atlantis at a comparatively early date and also precisely those amongst whom were preserved the greatest wisdom and treasures of knowledge from the old Atlantean epoch. This seems very remarkable, and how can we understand it? It almost seems as if it contradicted all the wisdom and goodness in the order of the universe, in the guidance of the world, that one caste, one group of people should be separated off, who alone were to preserve what was looked upon as the highest possessions and that the others should be destined from the very beginning, by the mere fact of their birth, to occupy subordinate positions.

This can only be understood by an examination into the secrets of existence. Development is only possible through differentiation, through organisation; and if all men had wished to arrive at the degree of wisdom reached in the Brahmin caste not a single one would have been able to achieve it. If all human beings do not attain to the highest wisdom, one may not say that it is a contradiction of the Divine regulation of the world, for this would have no more sense than if someone were to demand of the infinitely wise and infinitely mighty Deity that He should make a triangle with four angles. No god could make a triangle other than with three angles. That which is ordered and determined inwardly in spirit must also be observed by the divine regulation of the world, and just as the laws concerning the limits of space are strict, for example, that a triangle can only have three angles, so also if is a strict law that development must come about through differentiation, that certain groups of people must be separated in order that a particular quality of human nature can be developed. To this end the others must be excluded for a time. This is not only a law for development of mankind, it is a law for the whole of evolution.

Consider the human form. You will at once admit that the most valuable parts in the human form are the bones of the head. But by what means could these particular bones become bones of the head and envelop the higher organ, the brain? As far as the rudiments are concerned, each bone that man possesses could become skull-bone, but in order that a few of the bones of the whole skeleton could reach this height of development and become bones of the forehead or of the back part of the head, the hip bones or the joints had to stop at a lower stage of development—for the hip bones or the joints have within them the possibility of becoming skull bones, just as much as those which actually have done so. It is the same everywhere throughout the world. Progress is only possible in evolution through one remaining behind and another pushing forward, even beyond a certain point of development. In India the Brahmins passed beyond a certain average of development, but on the other hand the lower castes remained behind it.

When the Atlantean catastrophe took place, great bodies of people gradually wandered from Atlantis, that ancient continent which lay where the Atlantic Ocean is to-day, towards the East, and peopled the continents now known as Europe, Asia and Africa. We shall not at present consider the few who went westward, whose descendants were found in America by its discoverers. When the Atlantean catastrophe took place, the body of people which then migrated towards the East did not consist merely of the four castes which settled down in India and there gradually differentiated themselves, but there were seven castes, and the four which appeared in India were the four higher castes. Besides the fifth, which was completely despised and which in India formed, as it were, an intermediate body of the population, besides these Pariahs there were other castes which did not accompany them as far as India, but remained behind in various parts of Europe, Asia Minor and especially Africa. Only the more highly developed castes reached India, and those who remained in Europe had entirely different qualities.

Indeed, one can only understand what took place later in Europe when one knows that the more advanced sections of humanity in those days reached Asia, and that in Europe, forming the main body of the population left behind, were those who furnished the possibility for very special incarnations. If we wish to understand the special incarnations of souls in the most ancient European times in the general mass of the population we must take into account a remarkable event which took place in the Atlantean epoch. At a certain stage in Atlantean development great secrets of existence were betrayed; these were great truths, concerning life, which are of infinitely greater importance than all those to, which post-Atlantean humanity has since attained. It was essential that this knowledge should have been limited to small circles, but owing to the violation of the mysteries, great bodies of the Atlantean population became possessed of occult knowledge for which they were not yet ripe. In consequence of this, their souls were at that time driven, as one might say, into a condition which was a moral descent, so that there remained on the path of goodness and virtue only those who later went over to Asia.

You must not, however, imagine that the whole population of Europe consisted only of people in whose souls, were individuals who through being misled in the Atlantean epoch had suffered a moral downfall. Here and there in this European population were others who during the great emigration to Asia had remained behind to act as leaders. Thus, all over Europe, Asia Minor and Africa there were people who simply belonged to castes or races providing the requisite conditions for misguided souls to live in their bodies and there were also other better and more highly developed souls who remained behind to guide those who did not go on to Asia.

The best places for these souls who had to assume the leadership at that time—in the age in which they Indian and Persian civilisations developed—were the more northerly parts of Europe, the regions where the oldest mysteries of Europe have flourished. Now they had a kind of protective arrangement as regards what had previously taken place in old Atlantis. In Atlantis temptation came to the souls described, through wisdom, mysteries and occult truths being given them for which they were not ready. Therefore in the European Mysteries the treasures of wisdom had to be guarded and protected all the more. For this reason the true leaders in Europe in post-Atlantean times withdrew themselves entirely and they preserved what they had received as a strict secret.

We may say that in Europe also there were persons who might be compared with the Brahmins of Asia, but these European Brahmins were not outwardly known as such by anyone. In the strictest sense of the word they kept the sacred secrets absolutely secluded in the Mysteries, that there might be no repetition of what had once taken place in the Atlantean epoch among the souls whom they were now leading onwards. Only through Wisdom being protected and most carefully guarded did it come about that these souls were able to uplift themselves; for differentiation does not take place in such a way that a certain portion of humanity is destined from the beginning to take a lower rank than another, but that which is made lower at a certain time is to develop higher again at another period. But the conditions must be formed for this end to be attainable. Hence it came about that in Europe there were souls who had fallen into temptation and had become immoral, but they were now guided according to wisdom which proceeded from deeply hidden sources.

Now, the other castes who had gone to India had also left members behind in Europe. The members of the second Indian caste—the Warrior caste—were those who then chiefly attained to power in Europe. Where the wise teachers—that is, those who corresponded to the Indian Brahmins—entirely withdrew, and gave their counsels from hidden sanctuaries, the Warriors came out among the people, in order to improve and uplift them according to the counsels of those ancient European priests. It was this second caste that wielded the greatest power in Europe in primeval times, but in their way of life they were guided by the wise teachers who remained hidden. Thus it came about that the leading personalities in Europe were those who shone by virtue of the qualities of which we spoke yesterday—valour and bravery. Whereas in India, wisdom was held in the highest esteem and the Brahmins were revered because they explained the sacred writing; in Europe bravery and valour were the most valued and the people only knew of the divine mysteries through those who were filled with valour and bravery. The civilisation of Europe continued under these influences for thousands of years and gradually souls were improved and uplifted. In Europe, where souls existed who were the successors of the people who had undergone temptation, no real appreciation of the caste system of India could develop. The souls were mingled and interwoven. A division, a differentiation into castes such as existed in India did not arise. The division was rather between those who guided in an upper class, who acted as leaders in various directions, and the class that was led. The latter consisted principally of souls who had to struggle upward.

When we look for the souls which gradually struggled upwards out of this lower class, and which from being tempted developed higher, we find them chiefly in a part of the European population of which modern history tells but little. Century after century this people developed in order to rise to a higher stage, to recover again, as it were, from the heavy set-back the souls had received in the Atlantean epoch. In Asia there was a continuation in the progress of civilisation; in Europe, on the other hand, there was a change from the former moral collapse into a gradual moral improvement.

The people in Europe remained in this condition for a long time, and improvement only came about through the existence of a strong impulse in these souls to imitate that which they saw before them. Those who lived and worked among the people as the braver among them were looked up to as ideals and patterns, as leaders or chiefs, they were those who were called Fürsten (princes) and were imitated by the people at large. Thus the morality of the whole of Europe was raised through those souls mingling as leaders amongst the people.

Thereby something else became necessary in European development. If we wish to understand this, we must distinguish between the development of a single soul and that of a whole race. The two must not be confused. A human soul can develop in such a way that in one incarnation it embodies itself in a particular race. If in this race it gains certain qualities, it may re-embody itself in a later incarnation in an entirely different one; so that we may find incarnated in Europe at the present day souls which in a previous incarnation were embodied in India, Japan or China. The souls do not by any means remain in the same race, for soul development is quite different from race development, which goes its peaceful way forward.

In ancient times, souls who were unable to go over into the Asiatic races, were transposed into European ones, and were obliged to incarnate again and again in them. But as they became better and better, this led to their gradually passing on into the higher races; and souls which were previously embodied in quite subordinate races developed to a higher stage, and were able later to reincarnate in the bodily successors of the leading population of Europe. These bodily successors of the leading population multiplied, and as these souls increased in number in this direction, they became more numerous than they originally were. After having progressed and improved, they incarnated in the leading population of Europe, and the development then took place in such a way that, on the whole, as a physical race, the bodily forms in which the most ancient European population had originally incarnated died out; the souls forsook the bodies which were formed in a certain way, and which then died out. The offspring of the lower races decreased in number while the higher increased until gradually the lowest classes of the European population completely die out. This is a definite process, which we must grasp. The souls develop further, the bodies die out. For this reason we must be careful to distinguish between soul development and race development. The souls reappear in the bodies belonging to higher races. the lower race bodies die out. A process such as this does not take place without effect. When over large areas something disappears as it were, it does not disappear into nothing, but it dissolves and then exists in a different form. When in ancient times the worst part of the population of which I have just now spoken, died out, the whole region became gradually inhabited by demons, representing the products of dissolution, the products of the putrefaction of that which had died out.

Thus the whole of Europe and Asia Minor were filled with the spiritualised products of putrefaction from the worst part of the population which had died out. These demons of putrefaction endured for a long time, and later they acted upon mankind. It came about that these demons of putrefaction which were incorporated in the spiritual atmosphere, as it were, gained influence upon human beings and affected them in such a way that their feelings were permeated by them. The effect may be seen from the following example:—When at a later date, at the time of the Migration of the Peoples, great bodies of people came over from Asia to Europe, amongst them came Attila with his hordes. His invasion was the cause of great terror to many of those who lived in Europe and through this state of terror people laid themselves open to the demoniacal influences still persisting. Gradually through these demoniacal beings there developed—as a consequence of the terror produced by the hordes coming over from Asia—that which appeared as leprosy, the epidemic disease of the Middle Ages. This disease was nothing else than the consequence of the state of terror and fear experienced by the people at that time. But the terror and fear could only lead to this result in the souls which had been exposed to the demoniacal forces of former times.

I have now described to you why it was possible for people to be laid hold of by a disease—which was later practically exterminated in Europe—and why it was so widespread at the time we mentioned in our last lecture. In Europe the peoples which had to die out because they had not developed upwards became extinct, but the after-effect was seen in the form of diseases which attacked mankind. The disease we have mentioned, leprosy, is thus seen to be the result of spiritual and psychic causes.

This whole condition was now to be counteracted. Further development could only come about if that which has just been described was entirely removed from Europe. An example of how it was taken away was described in the last lecture, where we showed that while, on the one hand, the after-effects of what was unmoral existed as demons of disease, on the other hand, strong moral impulses appeared as in Francis of Assisi. Through his possession of strong moral impulses he gathered others around him who acted also in the same way as he, although in a lesser degree. Really there were very many who at that time worked as he did, but this activity did not last very long.

Now how had such a soul-power come into Francis of Assisi? As we are not gathered together to study external science, but to understand human morality from its spiritual and occult foundations, we must examine a few occult or spiritual truths. Let us inquire: Whence really came such a soul as that of Francis of Assisi? We can only understand such a soul as this if we investigate it a little; if we take the trouble to find what was hidden in its depths.

I must remind you that the old division into castes in India really received its first blow, its first shock, through Buddhism, for among many other things which Buddhism introduced into Asiatic life was the idea that it did not recognise the division into castes as something justifiable; that as far as it was possible in Asia it recognised the power of each human being to attain to the highest possible to man. We know too that this was only possible through the pre-eminently great and mighty individuality of Buddha. We also know that Buddha became a Buddha in the incarnation of which we are usually told and that in the earlier part of his life he was a Bodhisattva, which represents the stage next below Buddhahood. Through the fact that this son of King Suddodana, in the twenty-ninth year of his life, experienced and felt deeply in himself the great truth of life and sorrow, he had attained the greatness to announce in Asia the teaching known as Buddhism.

Connected with this development of the Bodhisattva up to Buddha, there was something else of which we must not lose sight, namely, the fact that the individuality which had passed through many incarnations as Bodhisattva and then risen to the rank of Buddha, when it became Buddha had to dwell for the last time in a physical body on earth. Thus he who is raised from Bodhisattva to Buddha enters into an incarnation which for him is the last. From this time onwards, such an individuality only works down from spiritual heights, he still works, but only spiritually. Thus we now have the fact that the individuality of Buddha has only worked down from spiritual heights since the fifth century before Christ.

But, Buddhism continued. It was able to influence in a certain way not only Asiatic life, but the spiritual life of the whole of the then known world. You know how Buddhism spread in Asia. You know how great is the number of its followers there. But in a more hidden and veiled form it also spread into the mental life of Europe; and we have particularly to point out that the portion of the great teaching of Buddha relating to the equality of man was especially acceptable to the population of Europe, because this population was not arranged on the plan of caste divisions, but rather upon the idea of the equality of all human beings. On the shores of the Black Sea there existed an occult school which lasted far into the Christian era. This school was guided by certain human beings who set themselves as their highest ideal that part of the teaching of Buddha which we have just described, and through their having taken into themselves the Christian impulse along with it, were able in the early centuries of Christianity to throw new light upon what Buddha had given to humanity. If I were to describe to you this occult school on the Black Seas as the occultist or spiritual investigator sees it—and you will understand me best if I do this—I must do it in the following manner:—

People, who to begin with had external teachers in the physical world, came together there. They were instructed in the doctrines and principles which had proceeded from Buddhism, but these were permeated by the impulses which came into the world through Christianity. Then, after the pupils had been sufficiently prepared, they were brought to where the deeper forces lying within them, the deeper forces of wisdom could be brought forth, so that they were led to clairvoyant vision of the spiritual world and were able to see into the spiritual worlds. The first thing attained by the pupils of this occult school, was, for example, the recognition of those who no longer descended to the physical plane. But this they could only do after they had been accustomed to it by the teachers incarnated in the physical body. In this way they came to know Buddha. Thus, these occult pupils learned to know Buddha face to face, if one may so speak of his spiritual being. In this way he continued to work spiritually in the occult pupils and thus his power worked down to the physical plane, although he himself no longer descended to physical embodiment in the physical world.

Now the pupils in this occult school were grouped according to their maturity into two unequal divisions, and only the more advanced were chosen for the smaller division. Most of these pupils were able to become so clairvoyant that they came in touch with a being who strove with all his might to bring his impulses through to the physical world, and although he himself did not descend into this world they learned all the secrets of Buddha and all that he wished to have accomplished. Most of these pupils remained as such, clairvoyants, but there were some who, in addition to the qualities of knowledge and of psychic clairvoyance, had developed the spiritual element to a remarkable degree, which cannot be separated from a certain humility, a certain highly evolved capacity for devotion. These, then, attained to where they could receive the Christ-impulse in an advanced degree precisely in this occult school. They could also become clairvoyant in such a way that they became the specially chosen followers of Saint Paul and received the Christ-impulse directly in life.

Thus from this school proceeded two groups, as it were, one group which possessed the impulse to carry the teaching of Buddha everywhere, although his name was not mentioned in connection with it, and a second group which, in addition, received the Christ-impulse. Now the difference between these two kinds did not appear very strongly in that particular incarnation, it only appeared in the next. The pupils who had not received the Christ-impulse but who had only gained the Buddha-impulse, became the teachers of the equality and brotherhood of man; on the other hand the pupils who had also received the Christ-impulse, in the next incarnation were such that this Christ-impulse worked up further so that not only could they teach (and they did not consider this their chief task) but they worked more especially through their moral power.

One such pupil of the occult school on the Black Sea, was born in his next incarnation as Francis of Assisi. No wonder, then, that in him there was the wisdom which he had received, the knowledge of the brotherhood of mankind, of the equality of all men, of the necessity to love all men equally, no wonder that this teaching pulsated through his soul and also that his soul was permeated and strengthened by the Christ-impulse.

Now how did this Christ-impulse work further in his next incarnation? It acted in such a way that, when in his next incarnation Francis of Assisi was transposed into a community in which the old demons of diseases were especially active—this Christ-impulse approached the evil substance of the disease-demons through him, and absorbed it into itself, thus removing it from mankind. Before this, however, the Christ-impulse incorporated itself in this substance in such a way that it first became visible to Francis of Assisi in the vision in which he saw the palace when he was called upon to take upon himself the burden of poverty. The Christ-impulse had here revived in him and streamed forth from him, and laid hold of these disease-demons. His moral forces thereby became so strong that they could take away the harmful spiritual substances which had produced the disease. It was through this alone that the power was produced to bring to a higher development what I have described to you as the after-effect of the old Atlantean element, to purify Europe from these substances and sweep them away from the earth.

Consider the life of Francis of Assisi; notice what a remarkable course it took. He was born in the year 1182. We know that the first years of the life of a human being are devoted principally to the development of the physical body. In the physical body is developed chiefly that which comes to light through external heredity. Hence there appeared in him first of all that which originated through external heredity from the European population. These qualities gradually came out, as his etheric body developed from the seventh to the fourteenth year, like any other human being. In this etheric body appeared primarily that quality which as the Christ-impulse had worked directly in him in the mysteries on the Black Sea. From his fourteenth year, at the dawn of his astral life the Christ power became particularly active within him, in such a way that there entered into his astral body that which had been in connection with the atmosphere of the earth since the Mystery of Golgotha. For Francis of Assisi was a personality who was permeated by the external power of Christ, owing to his having sought for the Christ power, in his previous incarnation, in that particular place of initiation where it was to be found.

Thus we see how differentiations act inhumanity, for differentiation must come about. For that which by earlier events has been thrust down to a lower condition is raised up once more through special events in the course of human development. On another occasion a particularly important uplifting took place in the evolution of humanity, one which exoterically will always be incomprehensible; for this reason people have really ceased to reflect upon, it, but esoterically it can be fully explained. There were some who had developed very quickly from the strata of the Western population, who had gradually wrestled their way up from the lowest rungs of the ladder, but who had not risen very high in intellectual development, but had remained comparatively humble and simple men, chosen ones as it were, who could only be uplifted at a certain time by a mighty impulse which reflected itself in them; these were those who are described as the twelve Apostles of Jesus. They were the cast-off extract of the lower castes which did not reach India. From them had to be taken the substance for the disciples of Christ Jesus.¹

Thus we have discovered the source of the moral power in that chosen personality, Francis of Assisi. Do not say that taking ordinary human rules into consideration, it would be too-much to expect a person to realise the ideals manifested in Francis of Assisi. Certainly what I have said was not with the intention of recommending anyone to become a Francis of Assisi. One only wished to point out by means of a striking example, how moral power enters man, whence it can spring and how it must be understood as something quite special, something that was originally present in man. But from the whole spirit of what I have said up to now you may gather one thing with regard to other forces in human evolution, namely, that humanity has first gone through a descent and has now undertaken an ascent again.

If we go back in human evolution we pass through the post-Atlantean epoch to the Atlantean catastrophe, then into the Atlantean epoch and then further back to the Lemurian epoch. When we then arrive at the starting-point of earthly humanity we come to a time when man, not only as regards his spiritual qualities, was much closer to the Deity, when he first developed not only out of the spiritual life, but also out of morality. So that at the beginning of earthly evolution we do not find unmorality but morality. Morality is a divine gift which was given to man in the beginning, it was part of the original content in human nature, just as spiritual power was in human nature before man's deepest descent. Fundamentally, a great part of what is unmoral came into humanity in the manner we have described, namely, by the betrayal of the higher Mysteries in the ancient Atlantean epoch.

Thus morality is something about which we cannot say that it has only developed gradually in humanity, it is something which lies at the bottom of the human soul, something which has only been submerged by the later civilisations. When we look at the matter in the right light we cannot even say that unmorality came into the world through folly; it came into the world through the secrets of wisdom being disclosed to persons who were not sufficiently mature to receive them. It was through this that people were tempted, they succumbed and then degenerated. Therefore in order that they might rise it was above all necessary that something should occur which would sweep away from the human soul all that is contrary to moral impulses. Let us put this in a somewhat different form.

Let us suppose we have before us a criminal, a man whom we call especially unmoral; on no account must we think that this unmoral man is devoid of moral impulses. They are in him and we shall find them if we delve down to the bottom of his soul. There is no human soul—with the exception of black magicians, with whom we are not now concerned—in which there is not the foundation of what is morally good. If a person is wicked, it is because that which has originated in the course of time as spiritual error overlies moral goodness. Human nature is not bad; originally it was really good. The concrete observation of human nature shows us that in its deepest being it is good and that it was through spiritual errors that man deviated from the moral path. Therefore moral errors must in course of time once more be made good in man. Not only must the mistakes be made good but their results as well, for where evil has such mighty after-effects that demons of disease have been produced, super-moral forces such as were in Francis of Assisi must be also active.

The foundation for the improvement of a human being always consists in taking away his spiritual error. And what is necessary to this end? Gather together what I have told you into a fundamental feeling; let the facts speak to you, let them speak to your feelings and perceptions, and try to gather them together into one fundamental feeling, and then you will say: What is the attitude which a man needs to hold regarding his fellow-man? It is that he needs the belief in the original goodness of humanity as a whole, and of each single human being in particular. That is the first thing we must say if we wish to speak at all in words concerning morality; that something immeasurably good lies at the bottom of human nature. That is what Francis of Assisi realised; and when he was approached by some of those stricken with the horrible disease we have described, as a good Christian of that day, he said somewhat as follows:-- “A disease such as this is in a certain way the consequence of sin; but as sin is in the first instance spiritual error and disease the result it must therefore be removed by a mighty opposing power.” Hence Francis of Assisi saw by the sinner how, in a certain way, the punishment of sin manifests itself externally; but he also saw the good in human nature, he saw what lies at the bottom of each human being as divine spiritual forces. That which distinguished Francis of Assisi most was his sublime faith in the goodness lying in each human being, even in one who was being punished.

This made it possible for the contrary power to appear in his soul, and this is the power of love which gives and helps morally, and indeed even heals. And no one, if he really develops the belief in the original goodness of human nature into an active impulse can arrive at anything else than to love human nature as such.

It is primarily these two fundamental impulses which are able to found a truly moral life. First, the belief in the divine at the bottom of every human soul, and secondly, the boundless love of man which springs from this belief. For if was only this measureless love which could bring Francis of Assisi to the sick, the crippled and those stricken with leprosy. A third thing which may be added and is necessarily built upon these two foundations, is that a person who has a firm belief in the goodness of the human soul, and who loves human nature, cannot do otherwise than admit that what we see proceeding from the co-operation of the originally good foundation of the human soul with practical love, justifies a perspective for the future which may be expressed in the fact that every single soul, even though it may have descended far from the height of spiritual life, can be led back again to this spiritual life. This third impulse implies the hope for each human soul that it can find the way back again to the Divine-Spiritual.

We may say that Francis of Assisi heard these three things expressed very very often; they were continually in his mind during his initiation in the Mysteries of Colchis, on the Black Sea. And we may also say, that in the life he had to lead as Francis of Assisi, he preached very little about faith or love, but was himself their embodiment. Faith did not work, hope did not work; one must indeed have them, but only love is effective. It stands in the centre, and it is that which, in that single incarnation of Francis of Assisi, really carried the actual development of humanity forward in the moral sense towards the divine.

How did this love—which we know was the result of his initiation in the Colchis Mysteries—develop in St. Francis? We have seen that in him appeared the knightly virtues of the ancient European spirit. He was a valiant boy. Valour, bravery, was transformed in his individuality, which was permeated by the Christ-impulse, into active practical love. We see the old valour, the old bravery resurrected once more in the love manifested in Francis of Assisi. The ancient valour transposed into the spiritual; bravery transposed into the spiritual is love.

It is interesting to see how very much of what has just been said corresponds also to the external historical course of human evolution. Let us go back a few centuries into the pre-Christian era. Among the people who have given the principal name to the fourth post-Atlantean age, the Greeks, we find the philosopher Plato. Amongst other things, Plato wrote about morals, about the virtues of man. By the way in which he wrote, we can recognise that he was reticent concerning the highest things, the actual secrets, but what he felt able to say he put into the mouth of Socrates. Now, in a period of European culture in which the Christ-impulse had not yet worked, Plato described the highest virtues he recognised, namely, the virtues which the Greeks looked upon as those which a moral man ought to have above all things. He described first of all three virtues, and a fourth with which we shall later become acquainted. The first was “Wisdom.” Wisdom as such, Plato looked upon as virtue. This is justified, for in the most varied directions we have found that wisdom lies at the foundation of moral life. In India the wisdom of the Brahmins lay at the foundation of human life. In Europe this was indeed withdrawn into the background, but it existed in the Norse Mysteries where the European Brahmins had to make good again that which had been spoiled through the betrayal in the old Atlantean epoch. Wisdom stands behind all morality, as we shall see in our next lecture. Plato also, described, in the manner corresponding to the Mysteries, as the second virtue—“Valour”—that which we meet with in the population of Europe. As the third virtue he described Temperance or “Moderation” that is, the opposite of the passionate cultivation of the lower human impulses. These are the three chief Platonic virtues: Wisdom, Valour or Bravery; and Moderation or Temperance, the curbing of the sensual impulses active in man. Finally, the harmonious balancing of these three virtues Plato describes as a fourth virtue, which he calls “Justice.”

Here is described, by one of the most eminent European minds of pre-Christian times, what were looked upon at that time as the most important qualities in human nature. Valour, bravery, is in the European population permeated by the Christ-impulse and by what we call “ I ” or the Ego. Bravery, which in Plato appears as virtue, is here spiritualised and thereby becomes “love.” The most important thing is that we should see how, moral impulses come into the human race, how that which formerly existed in the form we have described becomes something entirely different. Now without disparagement to Christian morality we cannot describe as the only virtues, wisdom, temperance, valour and justice, for we might receive the reply: “If you had all these and yet you had not love you would never enter into the Kingdom of Heaven.”

Let us bear in mind the time when, as we have seen, there was poured out into humanity an impulse, a current of such a nature that wisdom and bravery were spiritualised and re-appeared as love. But we shall go still further into the question as to how wisdom, moderation or temperance and justice, have been developed, and thereby will appear what is the particular moral mission of the Anthroposophical Movement in the present day.

• 1. We are not here referring to previous or succeeding incarnations of the individualities of the Apostles, but solely to the physical ancestry of the bodies in which the personalities of the Apostles were incarnated. The succession of incarnations and the physical line of heredity must always be distinguished.

There is in our culture certainly no document that has intervened so deeply and so intensively in the whole spiritual life as the Bible. One would have to write a history, not of centuries, but of millennia if one wanted to describe the effect of the Bible on humankind. If one completely wanted to refrain from the influence of this document on the mainstream, one would still find something immeasurable in the Bible concerning the influence and the deep effects on the human soul. Certainly, one may say that just our modern time presents exceptionally many things, because one could show that today not only those who stand on the ground of the Bible are deeply influenced by this human document, but also that those who have turned away from the Bible are subject to its influence. For the Bible is really not only a document, although it is it in the most particular measure, because it fulfils the soul with a sum of images about the world and life giving the soul a worldview, but the Bible was, for millennia, an enormous means of education of the souls.

It has meant something not only to the imagination, and means something to it even today, but it is maybe important and more essential what we must regard as an effect on the emotional life, on the ways of thinking. There we must often admit today that the Bible only developed the emotions, the sensations of those who combat the Bible.

But who looks around only a little at the spiritual life of humankind, in particular at that of our western humankind and that which is connected with it, that will note what an immense reversal has taken place concerning the position of humankind or, at least, of a big part of humankind to the Bible.

Those who stand still firmly on the ground of the Bible today could maybe think too little of that to which is pointed with it. They could say, even if there may be some people who turn away from the Bible who state that the Bible can no longer be that for humankind what it was for millennia, it is presumably only a temporary phenomenon. We believe in the Bible; whatever the gentlemen say who believe to stand on the ground of science, it may seem to them fantastic—we rely on the Bible! One could find this judgment among certain personalities very much common, and it is only a matter of course. For someone who is still able to take the happiness, the certainty and the strength of his soul from the Bible cannot put enough in the balance according to his character against those phenomena that exist around him as criticism and refusal of the Bible.

However, such a judgment would be rather careless. It would be even selfish in a certain way, for the human being—if he pronounces such a judgment—says to himself: the Bible gives me this or that; whether it gives the same to other human beings, I do not care about.—Such a human being does not pay attention to the fact that humankind is a whole. What single human beings experience, think and feel at first flows down into the whole humankind and becomes common property.

Somebody who says, I do not want to hear what the critics and the scholars say about the Bible today, I do not care about it judges only for himself. He does not remember whether also his descendants, whether those human beings who follow him can have the chance to gain such a satisfaction from this document if criticism and science are about to take this document away from humankind. The power of the authorities who are involved in the life of this document is big and strong. It means, actually, to act blind and deaf towards that which goes forward round one if one wants to start only from the just characterised point of view of naive faith, undeterred faith. Today one has to hear what can shake the respect and the meaning of this human document with our fellow men. The shock, the radical changes that took place in the course of the last centuries with reference to this document are enormous.

Still a few centuries ago, the Bible was believed to be something that enjoyed unconditional authority; it was believed to be of higher divine origin. This belief, this assumption is shaken long-since and will be shaken more and more by always new reasons. At first, neither our modern science nor the present natural sciences turned against the old view of the Bible. Already more than hundred years ago, the more materialistic way of thinking—we are allowed to use the expression, because we have often explained it here—considered the Bible from the purely external point of view. We speak about the Old Testament first. For centuries, it was believed to be—like the New Testament—an inspiration of higher powers. It was believed to be written out of a consciousness that could rise to a sphere of truth to which the sensuous consciousness could not rise.

The first to shake this belief in the fact that the Bible was written out of a higher human consciousness, that it is due to another authority than to any authority of a human writer was that one said to oneself: if one reads the Bible, it turns out that it is no uniform document. In the eighteenth century, the French doctor Astruc (Jean A., 1684–1766) wrote, one says, the human beings would have written under the influence of higher powers the chapters of the Bible that we call the history of creation by Moses. However, we read the creation story and find that single parts are not in accordance with each other; we find stylistic and objective contradictions. Hence, we must suppose that not a single author, Moses or anybody else, wrote this document, because somebody who describes the conditions successively as a single person would not bring in inner contradictions.

I can only outline all these contradictions: old documents would be taken from different sides and combined by various authors. These were the first objections against the Bible. We want now to characterise the spirit of this kind of opposition against the spiritual origin of the Bible, apart from that how the things happened.

One sees there how immediately in the beginning in tremendous, overpowering pictures the creation is unrolled. In them, the so-called Six-Day Work is told. One tells further on how within this creation the human being originated, how he came to the sin, how he developed from generation to generation. There one notes that in the first parts, in the first verses, a name is chosen for the divine powers, for God, different from the fourth verse of the second chapter on. One sees there that really these two names of the divine alternate, the Elohim and Yahveh or Jehovah. There somebody must ask himself, should an author have called the divine with two different names? Where from this may come? He says to himself that that or those who put together the document finally found old traditions or also old documents which they interlinked and formed a whole from them. The one may come from this tribe, the other from that tribe, and one interlinked them. This one makes itself noticeable. Starting from this one notes, going on, that similar and other contradictions appear.

Thus, one got around to separating and tearing the original documents in different pieces. If today anybody wanted to put together a Bible from the different pieces and fragments from which one thought that it must be composed, if anybody printed with blue letters everything that one counts among one document, with red letters what among a second, with green letters what among a third and so on, then a strange document would originate. However, it has already come about—the so-called Rainbow Bible!

The ancient, venerable document is there, one would like to say, disassembled in the single pieces from which it should be composed. The Bible is, of course, a document of which one believes, however, to be able to prove that it is due not to Moses, but that parts of it originate from this or that clerical council in relatively late time. Other parts of the Bible are put together from legends and myths that one gathered from here and there from religious views of this or that school. What became a whole this way cannot be believed to be something that was brought into history with a raised human consciousness that is able to behold into the spiritual worlds.

However, nobody is allowed to believe that these both talks, which I have to hold today and on Saturday, are intended to lower any way the diligence and the sedulity of the works just only briefly outlined. To somebody who knows the spiritual means that was used to tear the Bible to small pieces and to explain them, the diligence and the sedulity and the skill of the researchers of all these works become apparent. They appear to him as the most tremendous that was maybe performed in science. In relation to the formal, in relation to the industrious research one cannot find anything comparable. If we look closely at the result of this research performed by modern theologists, so just from those, who due to their profession believe to stand on the ground of Christianity, we must say to ourselves, it must cause another relation to the Bible as it was for centuries. If this research comes to fruition, the Bible—many things had to be discussed to reason it in detail—cannot longer exist as the document that comforts and raises the human beings in the saddest problems of life.

Apart from that, numerous human beings have looked around in the fields of scientific research, in geology, in the developmental history of animals and plants, in the history of civilisation, in anthropology and so on. These human beings are hardly able to conceive anything reading the Bible. One has to be also fair in this respect and not position oneself simply on the ground of naive faith and say that this signifies nothing. They are often those who are the most conscientious ones in their feeling of truth, in their thirst for knowledge. They say to themselves, I see that research standing on firm ground has found

That the earth developed throughout geologic periods,
That the earth developed from a mist of higher temperature to the present form,
That the inanimate develops and from this inanimate the living being,
That everything developed from the simple up to the most complex being, the human being,
That the forms of civilisation ascended to the modern complex forms.

Numerous human beings say, if we see which tremendous geological periods were necessary to receive the earth when it had not yet produced amphibians nor mammals, if we survey all that and open ourselves to that, what shall we to do if the Bible tells us that the world was created within six or seven days? We have no use neither for the creation in six or seven days nor for anything else. Which use are we able to make of the Flood, of the miraculous rescue of Noah if we read that Noah brought so many animals in the ark, and so on?—Thus, it happens that some human beings gifted with dignity and serious sense of truth oppose so sharply and vigorously against the Bible based on the modern scientific viewpoint, in so far as it wants to extent to a worldview. All that exists in our worldview. We are not able to deny all that.

However, there the question arises: does one take all things really into consideration that are to be taken into consideration in relation to the Bible if either the first viewpoint, the historical one, or the second, the physical-historical view is asserted? There one has to say that already the third viewpoint exists in relation to the Bible, a viewpoint that develops from that real research method and human viewpoint that is characterised in these talks as the spiritual-scientific or anthroposophic one. We have to deal with this viewpoint in relation to the Bible today and the day after tomorrow. What a viewpoint is this? One often says today, the human being is not allowed to rely on external authority, he has to approach world and life without presuppositions and to investigate truth, and one believes to insult just the Bible if one takes up such a viewpoint. Does one really insult the Bible with it? One can compare the spiritual-scientific or anthroposophic viewpoint to something that happened to humanity concerning something else, even if less significant, some centuries ago. We come to an understanding of the spiritual-scientific viewpoint concerning the Bible the easiest, if we compare it with the radical changes in relation to the view of the earth.

There we see that all schools, the lower and the higher ones, taught about the external nature in the whole Middle Ages following up old writings, indeed, writings of a great personality, of the old Greek philosopher and naturalist Aristotle. Thus, if you could go back with me to the sites of the spiritual life of the older time, you would find that that was not communicated in the old schools and training centres which was found in laboratories, but which was printed in the books by Aristotle. Aristotle was the authority and his books were the Bible of the natural sciences at that time. Where one only communicated and taught what Aristotle had already said about the matters. Now the times came when a new aurora arose concerning the view of nature, the new way of the physical view of Copernicus, Kepler and Galilei and all the others up to now. What was the basic feature of this aurora? While one had taken before Aristotle as a firm starting point, and spoke about nature as he had spoken, now Copernicus, Kepler and Galilei used their own senses of observation and research. They themselves looked at nature and investigated what life could show them. Thus, they wanted to describe and explain nature according to that which they themselves had seen. There they came into conflict with the teachings of Aristotle's strict believers.

It is more than a mere anecdote, it means the deep truth of a process that happened at that time: one tells that a believer of Aristotle was asked to have a look at a corpse and to observe that it is not right that the nerves go out from the heart—as Aristotle teaches—but from the brain. The believer of Aristotle was persuaded to look at this. Then, however, he said, if I look at this, it seems that nature contradicts Aristotle. However, if nature contradicts Aristotle, I do not trust nature but Aristotle.—Natural sciences faced tradition that way. The view of the researcher was rejected in the light of that which was reproduced and repeated as tradition for centuries. If we read Giordano Bruno's writings, we see the opposition against Aristotle out of the new spirit that tells and explains what the human being himself should see.

We look at the whole matter again differently today. We face the immediate scientific observation and Aristotle differently. We know that a lot of that which was read out from him in the Middle Ages was only an ambiguous interpretation of his writings. Aristotle was a researcher out of the spirit of his time who looked immediately into nature and communicated what he was able to say. If we understand Aristotle correctly, if we can defer to what he said, then he does no longer seem to contradict the immediate scientific observation, as he seemed to contradict at that time. Then we can become his admirers again, because just concerning the origin of the nerves from the heart instead of from the brain, it becomes apparent that he meant something else, namely something that is still correct for our time.

In a quite similar way, the spiritual-scientific research faces not only these documents—the writings by Aristotle—but also the western original document, the Bible. What has happened in relation to the observation and investigation of the external nature since the sixteenth century takes place again in relation to the investigation of the spiritual undergrounds of the world. Out of the spirit of that research, I have characterised in the last three talks, how humankind tries to penetrate again into those worlds that are not discernible by the outer senses. However, they are discernible to the higher developed senses of the human being, to the spiritual senses of the human being with which we can behold also in the spiritual world as we can see with the physical senses in the physical world.

It is not necessary to keep on explaining because I have often enough said that the human being is able to develop the forces in himself that he can perceive not only the sensuous things, but that he can perceive a spiritual world between and behind the sensuous, a spiritual world that is much more real than the sensuous world. With good reason, humankind had forgotten the methods of spiritual research for a while. The big progress, the big conquests in the physical world were done because the instruments were perfected in such a way, as it was the case during the last centuries. However, if one thing extends in the human nature, other abilities take a backseat. That is why we see how during the last centuries the scientific methods blossomed for the external physical world of facts. Never were instruments that are more stupendous invented to pick up the secrets of nature and to investigate her principles. The concerning abilities were extended and perfected tremendously, but those abilities have withdrawn with which the human being is able to behold into in the spiritual world. Hence, it is not surprising that the human being was convinced that the spiritual could also be explained from the material existence.

However, we stand before the dawn of an epoch today when humankind becomes aware again that there are still instruments and tools different from those in the physical and physiological laboratory where they are used so excellently. Indeed, we have to do it with an instrument that differs thoroughly from the other. We deal with the basic and original instrument that we have to see in the human being himself. We get to know the human being by the methods of concentration and meditation in the course of the winter. These are other methods that the human being can apply to his soul and by which he gets around to seeing the environment unlike he has seen it before. He can get around to saying to himself: I am like an operated blind-born who could deny the colours and the light of the world before.—However, the moment had now come that he himself could see. Now he could see that something else is behind that which the senses and the mind perceive. Now he sees into the spiritual things; now he does not know, not hypothetically, by speculative philosophy that the sensuous, the material is only like a compression of the spiritual, that that which we see with the senses relates to something spiritual behind it as ice relates to water. The water is thin, the ice is solid, and somebody who is not able to see the water, but can see the ice would say, there is nothing round the ice.—Somebody, who can see only with the senses, states that there is nothing but sensuous processes, nothing but sensuous events everywhere.

However, we must penetrate into this supersensible field, into these supersensible events, and then we can recognise and explain the spiritual. Who has not developed spiritual ears and eyes sees nothing but compression—like the ice in the water—all over the world, as well as the primordial mother of substance, the spiritual in which the sensuous is only embedded does not appear to him. If the geologist shows us how, for example, a human being could sit on a chair in the universe and could watch how the world has developed: the external sensuous view would be as the natural sciences describe it. Spiritual science has to object nothing to that which natural sciences have to say in the positive sense. However, it becomes apparent to someone who is in the right know of the physical science that before the first forming of the physical the spiritual was there. There it becomes apparent how the progress became only possible because the spiritual helped, and that the spirit is mostly involved in the development.

So this spiritual worldview points to the fact that the human being can make himself the instrument of the investigation of the important bases of the world, and, finally, our view gets around to investigating the spiritual original grounds and beginnings independently. Thus, spiritual science stands there, independently of any document. It says, we do not do research in a document first. We do not do research as it was done once, in the books by Aristotle, we do research in the spiritual world. We adapt ourselves in such a way: what you learn as usual school geometry, the Euclidean geometry, was written down in its first beginnings by Euclid, the great mathematician. Today we can accept it as a document and understand it historically. However, who learns geometry at school today, is he still learning after the elementary book of Euclid? One works, learns, and recognises by the things themselves. If one constructs, for example, a triangle, the internal lawfulness appears to the mind out of the thing itself. Then with that which you have gained in such a way, you can move up to Euclid and recognise what he already wrote in his textbook. Thus, the spiritual scientist does also research, regardless of the books, only with his organs how the world has developed. He finds the development of the world, the development of the earth at that time before the earth crystallised in its present form. He investigates the spiritual processes and finds how at a certain point our mind starts in the earthly existence; he shows that the human being appears first and has not developed from subordinated creatures, but that he was first there as a descendant of spiritual beings.

We can go back to former times when still the spiritual primordial grounds existed. We find the human being connected with these spiritual processes, and only later, the lower creatures develop besides the human being. As well as in the development generally certain things remain behind and other advance, the lower also diverted from the higher. The spiritual researcher knows that spiritual organs can be developed by methods that the spiritual researcher is able to show.

Thus, the spiritual research teaches the origin and evolution of the world according to principles which are independent of any document, only out of own principles, as well as one learns mathematics regardless how it has developed in the course of history. In the same way as the researcher has appropriated knowledge of this wisdom, he approaches the Bible. He looks at the Bible. It becomes apparent now, why there are contradictions in the Bible from the viewpoint of the historical-critical biblical studies as well as from the viewpoint of scientific research. Both viewpoints come from one big error that originated from the fact that one thought generally to be supposed to understand the truth of the Bible from the viewpoints of physical-sensuous perception. One thought that it is possible to approach the Bible with such criteria. One did not yet have the research results of the anthroposophic spiritual science.

I want to show with single examples what I have just said. Spiritual science shows us that we come investigating the earthly creation with the methods of geology et cetera only to a certain point, and that then the human development seems to proceed backwards in the uncertain. Why? The sensuous science, may it hope it ever so much, will never be able to pursue the human being back to the origin, because sensuous science can find the sensuous only. However, the mental and spiritual have led the way of the sensuous in the human being. He was soul first and at even former times, he was spirit, then he descended to the earthly existence. Only as far as the physical life is involved in the descent of the human being in the earthly existence, natural sciences can show this course of development.

We cannot investigate the soul life with the usual forces of the sensuous observation. Geology can also be no guide to us. It gives us the investigation of that which remained behind as sense-perceptible matters. It can only say what one would see if anybody sat on a chair in the universe and saw everything that developed on earth. Spiritual science does not defer to this. However, one must have developed spiritual eyes and ears to see the human being as a spiritual being in primeval times. If one does not have these organs, the soul and the spirit of the human being disappear. However, if one has the spiritual eyes, the sensuous disappears, and the spiritual picture originates. One cannot see this, however, in the same way as the sensuous. One must appropriate quite different concepts of knowledge if one wants to go back to such primeval times. What one sees developing there from the human being when it was only a soul does not appear in sensuous concrete perception as the external sensuous world offers it. This appears to us as pictures. Our consciousness becomes a picture consciousness, an imaginative consciousness by the development of the internal forces of the soul. Then the consciousness is filled with pictures. We see in another condition of consciousness, what has happened at that time, now in pictures. Pictorial is that which goes forward inside of the seer.

The rudiment that still exists of the seer's gift is the dream. However, it is chaotic. The vision of the qualified seer also exists in such pictures, but these pictures correspond to reality. It corresponds to the condition as the physical-sensuous human being can make a distinction whether his mental images correspond to reality or are only fantasy. Who wants to stop with the sentence: “The world is my mental image” and “the external things only stimulate the mental image,” to that I might propose that he should have a piece of glowing iron in his nearness and feel how it burns. Then he has to leave it and feel whether the mere mental picture still burns in such a way. There is just something that makes a distinction between the mere mental picture and that perception that is stimulated by the external object. Hence, one is not allowed to say that the seer lives only in the phantasms. He has just so developed in this field that he can make a distinction what is a mere speculative fiction, or what is a picture of the reality of a spiritual-mental world. The pictures become the means of expression of a spiritual-mental world. If the seer looks with supersensible senses back at times, before there are sensuous objects, the true spiritual beings and events present themselves. The spiritual researcher speaks not about forces that are abstractions, but about real beings. As to him, the spiritual phenomena become truth and beings, and the spiritual world becomes populated again by spiritual beings.

Imagine the primeval development of the human being when a force or being intervened in his evolution, in his whole figure that this being or force differs certainly from other beings who have intervened even earlier. We can trace back the spiritual-mental of the human being who is quite supersensible even further; we can trace back it in even higher spheres where we find even higher beings. If the spiritual researcher approaches the beginning of the Bible, it becomes apparent to him that the pictures are exactly given which show the mental-spiritual in the development of the human being, before he has come into the physical life. The spiritual researcher is able to say to himself—if he finds his own imaginations again in the external documents—that he recognises them as truth. If he goes back now to the times when the human being was connected with the even higher spheres, he has to choose another name for these basic beings, and he finds really that the passages which lead the way of the fourth verse of the second chapter have another name of God. It complies exactly with the results of spiritual research that a new name of God appears from the fourth verse of the second chapter on. Thus, we are as spiritual researcher in the same position in which today an expert of geometry is. He can find geometry out of himself, and then he appreciates the work of Euclid who found the same. Thus, we see the development in the marvellous pictures of the Old Testament, and now something extremely strange appears. The text of the Bible becomes light and clear, as it could not become with the scientific critics.

A researcher said: what the elohim did must be due to a side different from that which comes from Yahveh If anyone wants to apply that seriously, it is weird. We want to try it. Imagine this passage in the Bible: “The serpent which was the most cunning of all creatures the LORD God had made asked the woman: Is it true that God has forbidden you to eat from any tree of the garden (Genesis 3:1)?” If you read “God” instead of “Elohim” or “Yahveh,” it is not translated correctly. It is weird. In the original text you read, “The serpent which was the most cunning of all creatures Yahveh had made.” Where you read, “Is it true that God has forbidden you ... you read “Elohim” in the original text. In the translation, the woman keeps on saying “God.” Then in the eighth verse, one says, “The man and the woman heard the voice of the LORD God.” However, you read in the original text, the voice of the Yahveh God.—Thus, we have now put together the story of the serpent, so that it becomes explicable that those who used the names “Yahveh” or “Elohim” meant different beings. According to the opinion of the Bible critics, this comes from different traditions.

The passage “Is it true that God has forbidden you to eat from any tree in the garden?” comes from the Elohim tradition.—You see, the Bible is really so composed of pieces that even in the middle of the sentences the different traditions are taken together.

If you approach the Bible with spiritual-scientific research, then you recognise that this must also be that way. There is talk of the fourth verse of the second chapter that the world creation goes over from the elohim to the Yahveh God. He is that power which unfolds everything that happens then up to the Fall of Man. Spiritual science shows that Yahveh is that God who speaks within the human being in our ego, he is the I-am. This being of the I-am causes everything that is said from the fourth verse of the second chapter on. This being, Yahveh, who intervenes now, is a being who belongs to a former development, but seceded ... (gap in the transcript). Hence, there is talk of the Yahveh God. However, the serpent knows nothing about Yahveh; therefore, it must turn to that which is of its own substance, up to the moment when this takes place which has just to take place by Yahveh. Only in the eighth verse of the third chapter, the name Yahveh appears again.

Thus, you get the consciousness by spiritual research that the Bible is a document in which nothing is accidental. A modern author may ask himself, why should this God not assume another name?—The ancient initiates do not have these stylistic forms of the modern authors. Where exactly and precisely should be spoken, you cannot talk in any stylistic form. What there is written and what there is omitted has its meaning. If the name Yahveh appears and if it is omitted, this means something highly essential. However, you must carry out the principle to read the Bible extremely exactly. Read the Bible if you have it! Read the Six-Day Work. You find the passage, if you keep on reading from the first verse of the second chapter to the Sabbath, “When the LORD God made the earth and the heavens...” One interprets these verses normally as a hint to the preceding, as if the Seven-Day Work had been told and one still said now, the Seven-Day work was made in such a way.—“This is the story of the heavens and of the earth after their creation,” and then, “When the Lord God made the earth and the heavens” (Genesis 2:4).

Who studies the original text, detects the following: The fourth verse of the second chapter does not refer to the preceding, but to the following; even as later—in the chapter after the Fall of Man—“This is the list of Adam's descendants” (Genesis 5:1) refers to the following, to the next generations, to that which originated from Adam. This is said in the same way as: which follows there, “This is the story of the heavens and the earth after their creation” (Genesis 2:4). Here the same Hebrew word is used. Someone who reads exactly knows that the creation of the spiritual world is described from the words “In the beginning God created the heavens and the earth” to the third verse of the second chapter. Then from the fourth verse of the second chapter on it is said: after the heavens and the earth were created the following is described. It is the most wonderful transition if one understands the matter, from the Six-Day Work to the following. Who gets involved in these matters finds that no better composed book exists than the Bible, in particular its oldest parts. The confidence that one is able to approach the Bible without spiritual research, that one is able to approach it with external documents has dissolved this perfect and harmonious work, so that it seems to be composed of nothing but pieces and fragments.

One also has to follow up on the principle to read the Bible exactly and to have it. One does not have the Bible if one has only the text that suggests what it depends on. One must have the principle to go into the Bible. It is told to us during the fourth day of the Six-Day Work how the sun and moon originate, how the sun and moon cause day and night (Genesis 1:14–18). Already before, however, it was spoken in the Bible of day and night (Genesis 1, 5). One can deduce from that: day and night, which depend on the sun and moon (Genesis 1: 14–18), cannot be meant with “day” and “night,” which do not depend on the sun and moon (Genesis 1: 5). Here one can see a palpable tip where the Bible speaks of the sensuous solar day and the sensuous solar night. These originate due to the rotation of the earth around the sun. However, we can see, where the Bible points beyond this sensuous day to the supersensible, the spiritual.

Those who could investigate the Bible spiritually said always to themselves if anyone has the visionary gift and can find the sense of the Bible in reality, this sense of the Bible must have come also from visionary gift. If we are able—because our soul has put itself in another state of consciousness—to look into the tremendous pictures of the Bible, then we know that the writer must also have been under the inspiration of the spiritual world. We may probably say: the time begins when one should understand more and more that there are four levels to look at the Bible today.

The first level is that of naive faith. It takes the Bible with undeterred certainty and anticipates nothing of the objections that are made against the Bible today.

The second level: these are the clever people, the Bible critics, who find—either by investigating internal contradictions or by the scientific point of view—that the Bible was the primitive legend work of a humankind not yet doing research. They are way beyond the Bible, they do no longer need it, and they attack it from the most different directions and say: it was good for the childish humankind. Now, however, humankind has outgrown the Bible.—These are the clever ones, the freethinkers.

Then there is the third level: the human being outgrows this cleverness. Indeed, the human beings of this level are also freethinkers, but they are way beyond this second point of view; they see symbolic and mythical covers of inner soul experiences in the stories of the Bible—the Old and the New Testaments. You see what the human soul imagines shown in the Bible in symbols in the abstract. Some freethinkers have been forced to this attitude. They had to transform the viewpoint of the freethinker into that of the mythical symbolist.

Then there is the fourth point of view. This is that of spiritual science I have characterised today. The day after tomorrow we follow up on this spiritual-scientific viewpoint. It shows the spiritual facts again in simple descriptions, indeed, in such a way as one can see these spiritual facts in imaginations. These are the facts that are described in the Bible.

Someone who had to leave the naive viewpoint and has become a clever person or maybe a symbolist as researcher may get to the viewpoint on which the spiritual researcher stands, and then he can become able to take the Bible again literally, to take the words literally in a new sense to understand them really.

For centuries, one did not criticise the Bible in reality. The Bible critics have fought against their own imaginary creation, against that which they themselves have made of the Bible. The adversaries of the Bible are such even today; they fight against their own imaginary relation, against that which they believe to understand of it; they do not affect the Bible at all. The Bible can be taken literally, one must only understand the words correctly.

There is a certain tendency today that turns against such a remark: not the letter, the spirit must decide. “The letter kills, the spirit brings back to life,,” and you name it from certain relations of the letters.

I wish we could bring the real Bible letter of the world again as soon as possible. The world would be surprised about the contents of the original text. As something completely new, it will appear to humankind. One is not allowed to peddle the saying around: the letter kills, the spirit brings back to life. It is usually the gentlemen's own spirit that is reflected in the letters (Faust I, v. 578–579). That applies to the symbolist in particular. If he is trivial, he puts something trivial into the symbols; if he is witty, he puts something witty into the symbols. It is with this word like with Goethe's words:

And so long as you don't have it,
this: “Die and be transformed!”
you will only be a gloomy guest
on the dark earth.

These words suggest how the human being should come beyond the sensuous view, generally beyond the usual nature. Who would take these words as an instruction to neglect the physical has ignored that the spirit develops bit by bit from the physical. That also applies to the letter and the spirit. You must have the letter first, then you can decipher it, and then you find which the spirit is. Indeed, the letter kills, but it creates the spirit at its death, and this saying corresponds to the other: who does not have it, this “die and be transformed” remains only a gloomy guest on the dark earth.

I could draw your attention only to the criticism of the Bible and to the viewpoints, which spiritual science takes towards the Bible. From the few indications I have given today, you may guess that by the work of spiritual science something like a recapture of the Bible can take place. Spiritual science shall find wisdom, independently from the Bible. However, spiritual science comes and recognises then what flowed into this Bible, and then one experiences what many have experienced out of spiritual science towards the Bible. Some things could elevate them, but the most do no longer make sense to them. Only with the help of spiritual science, the human beings understand what is said with this or that in the Bible. However, there are still other contestable passages, and one comes to the viewpoint to say, in the Bible are passages that contain deep spiritual truth, but something flowed into it that was integrated as something inorganic.—If you go on, you discover something again, and you notice that it was due to you yourselves that you were not far enough to understand the matter. You reach the point to say to yourselves, where I have believed once that the sense of the Bible cannot be maintained compared with science, there I see now: I understand the one that I have to consider the Bible with trust and admiration; I do just not yet understand the other. However, the time comes when I understand it, and I find the viewpoint where I can look into it.

Spiritual science leads to the right appreciation of the Bible. We have spoken about the beginning of the Bible, about the creation from the spiritual-scientific viewpoint. The biblical studies have to go through a crisis. The investigations of spiritual science are coming up to meet them, and in new figure the old light of the Bible shines again to humankind in the future.

Mementos of time, the Festivals direct our feelings and thoughts to the past. By their own inner significance they awake in us the thoughts which bind us to all that our own souls held sacred in the past. And moreover, the understanding of everything which underlies the Festivals awakes in us thoughts which direct our gaze to the future of mankind, in other words, to the future of our own souls. Feelings are awakened in us which fill us with enthusiasm to fit ourselves to play our part in times to come; our will is fired by ideals which give us strength so to labour that we may be enabled to fulfil more and more perfectly our tasks for the future.

In the deeper sense of the word Whitsuntide may be characterised by a looking in spirit back to the past and yet on towards the future. The significance of the Festival for the nations of the West stands out before us in a stupendous scene, which appeals to the deepest feelings of our nature. The scene is familiar to every one here present. After the accomplishment of the Mystery of Golgotha, the Founder of Christianity lingers awhile among those who are able to see Him in that body which He used after the Mystery, and the further succession of events is placed before our souls in an impressive series of pictures. The body which the Founder of Christianity took after the Mystery of Golgotha, dissolves visibly, and is revealed to His most intimate disciples in the mighty vision known to us as the Ascension and ten days later there follows that which is now to be shown us in a picture, speaking a language which goes to the very hearts of all willing to understand it. The disciples of Christ are assembled; those who first understood Him are gathered together. Profoundly they feel the mighty impulse which has entered through Him into the evolution of mankind and their souls anxiously await the fulfilment of the promise made to them, of events which should be accomplished in their own souls. Gathered together in deep fervour of spirit are these first disciples and followers of the Christ-Impulse on the day, time-honoured in their land, of the Feast of Pentecost. Their souls are raised to a loftier perception; they are called upon, as it were, by a ‘rushing mighty wind,’ to direct their powers of observation to that which should come, to that which awaited them when, reborn again and again with that fiery impulse which they had received into their hearts, they should live on this Earth of ours. Before our souls there rises a picture of the ‘fiery tongues’ as they descend on the head of each disciple and a new and mighty vision appears to those present, in which they see what the future of this impulse will be.

Those first disciples of Christ who were assembled together and who beheld in spirit the spiritual world, felt that they were not addressing only those nearest to themselves within the Emit of space and time. They felt their hearts transported far away to the people scattered over the face of the Earth; they felt that something lived in their hearts translatable into all languages and into the understanding of the hearts of all men. In this mighty vision, in which the future of Christianity is revealed, these earliest disciples saw themselves as if encircled by the future believers out of all the nations of the Earth; it impressed them with the feeling that they would one day have the power to announce the Christian message in words which would be understood, not alone by those nearest to them in space and time, but by all the human beings who would in future work out their destiny on the Earth.

That was the sum of feeling and inner experience which filled the minds of those first followers of Christ on that first Christian Whitsunday. But according to the explanation given in the true esoterically Christian sense and clothed in symbolical language, the Spirit, also called the Holy Ghost, Who lives, and Who poured out His force on Earth at the time when Christ Jesus descended in spirit into the Earth, Who first appeared again at the baptism of Jesus by John the Baptist—the same Spirit in another form, in that of many single fiery tongues, descended on the different individualities of the first Christian believers. On Whitsunday, we hear of the Holy Ghost in a special form. Let us call up the meaning of the expression ‘Holy Ghost,’ as it is understood in the Gospels. How in olden times (including pre-Christian times) was the spirit generally described?

In ancient times spirit was mentioned in many connections but especially in one. The view was held, which is now again justified by the knowledge gained through our present Spiritual Science, that when a human being at birth enters upon the existence between birth and death, the body in which this individuality incarnates is determined in a two-fold manner. In reality this body has a double task to perform. As regards our corporality we belong to the whole human race, but we are also more particularly individuals of a certain nation, race or family. In those olden times preceding the proclamation of Christianity, there was but little to be observed of what we may call ‘common humanity,’ there was little of that feeling of belonging to one another which has been gaining ground more and more in the human heart ever since the proclamation of Christianity, the feeling that prompts the words: ‘Thou art man in common with all men on Earth!’ On the other hand, the feeling of the individual that he belonged to a particular nation or family was all the stronger. This feeling is even expressed in the venerable Hindu religion, in the belief that only he can be a true Hindu who is one by community of blood. In many respects, though they had often broken through it, the old Hebrews kept strictly to this principle before the coming of Christ Jesus. In their opinion a man was one of their nation only because his parents, who also belonged to it through blood relationship, had placed him there. But there was something else that invariably made itself felt. In old times and in all nations the individual always felt himself more or less to be the member of a group, the member of an organism which was his nation, and the farther we retreat into the far distant past the more intense do we find the feeling of membership of an organism, of a nation and the rarer becomes the feeling of being a single individual. But gradually the human being learnt also at the same time to be conscious of himself as an individual,—as a separate human being with distinct human qualities of his own. Two principles were felt to be at work in ordinary human life: the attachment to a people, and the individualisation as a separate human being.

Now the forces behind these two principles were variously attributed to the parents. The principle by which the human being belonged to his nation, that which made him a part of the community, was ascribed to heredity on the mother’s side. One in sympathy with these old opinions would say of the mother: The spirit of the people reigns in her; she was filled with the spirit of the people, and has handed on to the child the attributes common to all the members of his nation. Of the father it was said that he was the bearer and transmitter of the principle that tends to confer the individual, personal qualities. When, therefore, a human being was born into the world, it was said—among the old Hebrews of pre-Christian time, for instance—he is a person, an individual, by virtue of the paternal forces, whereas the whole nature of the mother was steeped in the spirit of her people and she has handed that spirit on to her child. It was said of the mother that the national spirit dwelt in her. And in this connection the spirit specially meant was that Spirit who from the spiritual regions directs his forces to mankind, by causing them to flow into the human race in the physical world, by way of the maternal principle.

But now, through the impulse of Christ a new point of view had arisen, namely, a belief that the Spirit formerly reverenced, the National Spirit, should be replaced by one akin to him, indeed, but Whose activity was of a far, far loftier character—a Spirit Who held the same relationship to all mankind as the former Spirit had held to the separate peoples. This Spirit was to be communicated to mankind, and was to fill men with the inward strength which should inspire the thought: 11 no longer feel myself belonging merely to a fraction of humanity, but to the whole of it. I am a member of the whole human race—I shall continue to feel more and more a member of that whole race!’ The force which thus poured out over the whole of mankind the element of common humanity, was ascribed to the Holy Ghost. The Spirit dwelling in the force which communicated itself from the nation to the mother was exalted from ‘Spirit’ to ‘Holy Spirit.’

He Who should bring mankind the power of developing in earthly existence that principle common to all mankind, could only dwell as the First-born in a body inherited by the power of the Holy Ghost; and this power of the Holy Ghost was conceived in the Annunciation, by the mother of Jesus. And in the Gospel of St. Matthew we read of the consternation of Joseph, of whom we are told that he was a pious man. According to the old meaning of the words this would imply that Joseph was one who would consider that, if he ever had a, child, it must be born out of the Spirit of its nation. Joseph now learns that the mother of his child is filled, ‘penetrated’ (for this is the true meaning of the word in our language) by the force of a Spirit, but not merely of a National Spirit (Archangel); she is penetrated by the force of that Spirit Who is the Spirit of universal humanity I And he believes that he can have no fellowship with a woman who bears in her the Spirit of all humanity and not that Spirit in whom he had piously placed his confidence; he does not believe that such a woman could ever be the mother of his children. Therefore, as it is said, he was ‘minded to put her away privily.’ And it was not until he, too, had received from the spiritual world a communication bestowing power on him, that he could make up his mind to have a son of that woman who was penetrated and filled with the power of the Holy Ghost. This Spirit is therefore creatively active, inasmuch as He pours out His forces into the evolution of mankind at the birth of Jesus of Nazareth. And the same Spirit is again active in that stupendous deed, the Baptism of John in the Jordan. Now we understand what is meant by the power of the Holy Ghost. It is the force which will raise man more and more above all that would tend to differentiate and isolate him, to that which makes him a member of the whole of humanity over all the Earth, that force which works like a link binding every soul to every other soul—no matter in what body it may be.

Now we are told of this same Holy Ghost that it is He Who descended, in a new revelation at Whitsuntide, into the individualities of the first confessors of the Christian faith. At the Baptism by John we have the picture of the Spirit in the form of a dove; but now another picture is given in the tongues of fire. It is one dove, a single form, in which the Holy Ghost manifests at the Baptism by John; whereas at Whitsuntide He manifests in many separate tongues! And every one of these tongues is an inspiration for the individual souls for every single individual among the first confessors of Christianity. What then does this Whitsun symbol represent to our souls?

After the Bearer of the universal human spirit had finished His labours on Earth, after the Christ had rendered up His last vestures to be dissolved in the Universe; when the visible form of Christ was dissolved as Unity in the spiritual part of the Earth,—then, for the first time, the possibility was created, that from the hearts of the disciples of the Christ-Impulse should go forth the ability to speak of that Christ-Impulse, to labour in conformity with that Christ- Impulse. Gone is the Christ-Impulse in so far as He had manifested in visible form, into the one and indivisible spiritual world, in the Ascension; ten days later He reappears, bom out of the hearts of every one of these first disciples. The reappearance in manifold form of the same Spirit that had been operative in the force of the Impulse of Christ, made of the first disciples of Christianity the channels and preachers of the Message of Christ, thus placing at the beginning of the Christian evolution the mighty token which proclaims to us the message. As each of the first disciples was privileged individually to receive the Christ-Impulse in the form of fiery tongues, kindling inspiration in his own soul, so can each one of you, if you endeavour to understand the Impulse of Christ, receive this power individually in your hearts. That power can then grow more and more in you and can become more and more perfect. That token that was set up at the beginning of Christianity may become the fountain of a vast hope welling up in us. And as he advances in perfection, the human being can feel that the Holy Ghost speaks from within him in proportion as his thought, feeling and will are penetrated with the Holy Ghost, Who, by cleaving asunder, or multiplying Himself, becomes an individual Spirit in each separate human individuality in whom He works. Thus, as regards our future evolution, the Holy Ghost is for us men the Spirit of development into free men, the freedom of the human soul. The spirit of freedom reigns in that Spirit which was poured out on the first disciples of Christianity, on that first Christian Whitsun Festival—the Spirit Whose most salient quality is indicated by Christ Jesus Himself in the words: ‘Ye shall know the truth, and the truth shall make you free 1’ Man can be free only in spirit; so long as he is dependent on that in which his spirit dwells, namely his body, so long is he a slave of that body; he can only be free when he finds himself again in spirit and when, out of that spirit, he becomes master of that which is within him. ‘To be free’ presupposes that we have found the spirit within us. The true spirit, in whom we can find ourselves, is the universal human spirit, which we recognise as the force of the Holy Ghost entering us at Whitsuntide, the spirit to which we must give birth within ourselves and which we must allow to become manifest.

Thus we see the symbol of Whitsuntide transformed into our mightiest ideal of the free unfolding of the human soul to a self-contained, free individual. This was felt more or less dimly even by those who, not impelled by any clear consciousness of their own, but acting on inspiration, were concerned in the fixing of Whitsunday on a definite day in the year. Even this outer institution of the Feast-days is remarkable and no one who is unable to trace the guiding wisdom, even in the fixing of the Festivals, has any real understanding of the world.

Let us take the three Festivals, Christmas, Easter and Whitsuntide. As a Christian Festival Christmas falls on a certain fixed day of the year. It is fixed once for all on that particular day of December; every year we celebrate the Christmas Feast on that same day. Easter is different, it is a ‘movable’ feast, dependent on the constellations in the heavens. Easter falls on the first Sunday after the full moon following the Vernal equinox. In order to determine this, man must turn his gaze heavenward, to the expanse in which the stars follow their course and from the fields of space proclaim to us the laws governing the world. Easter is a movable feast, precisely as in every individual the moment varies which awakens the force of the higher man, endowed with a higher consciousness, to free himself from ordinary, lower human frailty. As in one year Easter falls on one day, the next year on another day, so also in the case of the individual human being—according to his past and the earnestness of his striving—sooner or later the moment will come in which he will be able to say with conviction: ‘I feel that I have the strength to bring forth a higher self from within me!’

Christmas is, however, an immovable feast. At that Festival one can look back over the course of the year, on the blossoming and the decay of Nature, with all the joys of the swelling and bursting forth of Nature’s forces. Then one sees the Earth-life in its state of sleep, into which it has withdrawn its germinal force. External Nature has withdrawn, taking with it all its germinating forces. When the outer world of the senses sees least of the manifestation of these springs of growth, when the Earth itself shows how at a certain period the spiritual forces withdraw, in order that they may gather strength for a new year of life, when physical nature is most silent, at that time of the Christmas Festival man should let the thought of a hope stir within him—the hope that he is not only united with the Earth-forces now lying dormant at Christmastide, but is also united with those other forces, which are never dormant, the forces dwelling in the spiritual regions as well as on Earth. This hope should rise in his soul when he watches the Earth as it were sinking to rest. From the inmost depths of the soul itself this hope will spring; it will be the spiritual light of the soul at the time of deepest gloom outside in physical Nature. Then shall man be reminded by the token of the Christmas Festival that he is for a while bound to his earth-body with the forces of the ego, in the same way as everything in the nature of manifestation around him is bound to the circuit of the Earth during the year. Coinciding with the sleep of the Earth, which every year begins at the same period, is the Christmas Festival when man should call to mind that he is chained to a body, but that he is not condemned to remain bound to that body; that he may cherish the hope that he will find strength to make of himself a free soul. What we recognise as important in the Christmas Festival should thus remind us of our connection with our body and of the heritage which is ours to free ourselves from that body. But it depends on the earnestness of our endeavour whether we bring to fruition sooner or later the forces for which we dare to hope, and which will lead us back again to spiritual worlds, to heavenly places.

The Easter Festival should awaken such thoughts in us. It should remind us that we have not only at our disposal those forces that are ours through our body and which are also divine, spiritual forces; it should remind us besides that as human beings we can rise above the Earth. It is the Easter Festival that reminds us of that force which sooner or later will be awakened within us. The Easter Festival has been instituted as a movable feast, in conformity with the heavenly constellations. Man must arouse in himself the remembrance of what he can become, by raising his eyes to Heaven, in order to find help to free himself from all earthly existence, to raise himself above all earthly life. In the strength we derive in this way lies the possibility of our inner freedom, our inner liberation. When we feel in ourselves the ability to rise above ourselves, we shall be striving verily to attain that elevation. Then shall we desire to make our inner man free from the bonds that chain him to the outer man. Then shall we indeed dwell in the outer man, but we shall be fully conscious of our inner spiritual force, the inner man. On the consciousness that we can liberate ourselves, on the experience of that inward Easter Festival within us, depends the attainment of that other experience, that of Whitsuntide—the penetration of that spirit which has now found itself, with a content, not of this world, but of the spiritual realms. This content from the spiritual worlds can alone make us free. It is the spiritual truth of which Jesus Christ said: ‘Ye shall know the truth, and the truth shall make you free.’ The Festival of Whitsuntide depends on the Easter Festival. It is a consequence of the Easter Festival—that feast determined by the constellations in the heavens; Whitsuntide is, as it were, a necessary consequence, one that must follow the Easter Festival at the end of a certain number of weeks.

On deeper reflection, we thus discover sovereign wisdom even in the fixing of the seasons for those Festivals; we discover that their recurrence precisely in this order in the course of the year is a necessity and that they show us with each new year what we as human beings have been, are, and may yet become. If we are able to reflect on these Festivals in this way, as Festivals uniting us with all the past, they will be to us like an impulse bestowed on humanity, urging us forward. Whitsuntide especially, if we so understand it, arms us with confidence, strength and hope, when we know what our inward growth may be if we become followers of those who, through their understanding of the Christ-Impulse first made themselves worthy of the outpourings of the tongues of fire. The anticipation of the conception of the Holy Ghost enraptures our spiritual gaze when we understand its character as a Festival of the future. But if we would attain this we must learn to understand the true Christian significance of Whitsuntide. Then we must learn to understand the language of those mighty tongues, of the stupendous Pentecostal Inspirations. What were the tones, as of sounding brass, which were heard above the ‘rushing’ of the mighty wind, described in that picture presented to us as that of the first Christian Whit-Sunday? What voices were those which in a wonderful cosmic harmony declared ‘Ye who are the first to understand it, have felt the force of the Christ-Impulse, and the power of Christ has become such a force in your own souls, that, since the Crucifixion on Golgotha, every one of these souls has become able to behold Christ present with you; thus mightily has the Christ- Impulse worked in some among you!’

The Christ-Impulse is one of freedom; its effect, in the truest sense, is not seen in its operation outside the human soul. The true working of the Christ Impulse appears when it is active within the individual human soul itself. Those who were the first to understand Christ felt themselves called by their experience on the Day of Pentecost to announce what they had witnessed, what was revealed to them in the visions and inspirations of their own souls as the content of the doctrine of Christ. Being conscious that the Christ-Impulse had been at work in the holy preparation that they had made before the Whitsuntide Festival, they felt themselves called by the power of the Christ-Impulse working in them, to let the tongues of fire speak through them—the Holy Ghost individualised in themselves—and to go forth and preach the message of Christ. Not merely what Christ had said to them, not alone the words spoken by Him, were recognised by those who understood the significance of the Day of Pentecost; they recognised as the words of Christ those uttered by the power of a soul that feels within it the Impulse of the Christ. For this reason the Holy Ghost pours Himself, as an individualised Spirit, into every single human soul that develops in itself the power to feel the Christ-Impulse. To such a soul the words: ‘I am with you always, even unto the end of the world!’ have a new meaning. Those whose efforts to receive the Christ-Impulse are sincere, may also feel called by the stimulus of that Impulse working in their hearts to proclaim the Word of Christ, however new, however different it may sound in every fresh epoch of humanity. The Holy Spirit was not poured forth so that we might adhere to the few words in the Gospels which were uttered in the first decades after the founding of Christianity, but He was poured forth, so that the message of Christ might always say something new. According as the human souls advance from one epoch to another, and from incarnation to incarnation, a new message must be proclaimed to them. Is it reasonable to suppose that the souls progressing from incarnation to incarnation should always be obliged to listen to the proclamation of Christ in the words which were spoken when those same souls were living in bodies contemporary with the historical appearance of Christ on earth? The power to speak to all men till the end of the Earth-cycle is innate in the Christ-Impulse.

But something else is necessary, in order to make it possible that the message of Christ may be announced in every epoch, in conformity with the advance that has meantime taken place in the human souls. When the whole power and might of the Pentecostal Impulse is borne in upon us, we must feel that it is our bounden duty to give heed to the words: ‘I am with you always unto the end of the Earth-cycle!’ And if we are filled with the Christ-Impulse, we can hear those words, first spoken at the beginning of Christianity by its Founder, sounding through all ages—the words that Christ speaks at all times, because He is always with us—but words audible only for those who desire to hear them.

Thus we comprehend the power of the Whitsuntide Impulse as something that bestows on us the right to regard Christianity as an ever growing organism, ever revealing itself to us in new aspects. And we whose mission it is to proclaim in the Anthroposophy of our day the words of Christ, echoing to us from the heavenly choirs—we say to all who would preserve Christianity in its original form: ‘We are those who truly understand Christ, for we understand the true significance of Whitsuntide!’

When we feel thus called again and again to draw from Christianity new treasures of wisdom, we find in it that wisdom which is needed by the soul, developing from incarnation to incarnation. Christianity is infinite in its fulness and inexhaustible in its riches; but mankind was not ready for the reception of this fulness in the early centuries of its development, when it was necessary to proclaim it for the first time. Even to-day it would be a presumption to say that mankind is now ripe for the understanding of Christianity in its boundless fulness and magnitude! True Christian humility alone consists in the feeling that the extent of Christian wisdom is unlimited, but man’s receptivity for this wisdom, though at first restricted, will become ever more and more complete. Let us glance at the first centuries of Christianity and on up to our own time. A vast and powerful impulse, the greatest that has been given during the evolution of the Earth, was imparted to the world in the Christ-Impulse. Any one can realise this truth who has become acquainted with the fundamental laws governing the evolution of the Earth. But one thing must not be forgotten in this connection, namely, that only a fraction of all that is contained in the Christ-Impulse is as yet understood. In the two thousand years of Christian evolution which have almost elapsed since the coming of Christ, the teachings of esoteric Christianity have been hidden from the world to which Christianity was brought, nor have they yet penetrated into exoteric life. That doctrine, for instance, which can be proclaimed as a Christian truth in the present epoch, the return of the human soul to earth-life, or reincarnation, could not become a part of the Christian teachings at an earlier time. And if we now proclaim reincarnation, we do so in full consciousness, and in the same sense in which we have to-day characterised the Whitsuntide Festival—that reincarnation is a Christian truth which can be communicated to mature souls to-day, even exoterically, but which could not be proclaimed to the still immature souls of the first centuries of Christendom.

It is of little use to point out particular passages to prove that the idea of reincarnation is found in Christianity. We can learn from all the opponents of Anthroposophy who call themselves ‘Christians,’ how little is known of reincarnation in exoteric Christianity. All that is known is that theosophy teaches something called rebirth, and this is quite enough to call forth the assertion: ‘That is an Indian—or Buddhist—doctrine!’ How little do such people know that the living Christ is the living Teacher from the spiritual worlds of reincarnation. They merely think that reincarnation and with it the doctrine of Karma, have not as yet been able to find their way into exoteric Christianity. In fragments, and at different times, mankind has gradually to be prepared for the reception of the fulness of truth contained in Christianity. Together with the Impulse of the Christ, which is no doctrine or theory, but a force that must be experienced in the depths of the soul, we gain something else. What do we gain? It is precisely when we unite the doctrine of reincarnation with the Christ-Impulse that we can understand what it brings us.

We know that only a few centuries before the dawn of Christianity, other, more doctrinal teachings were given in the East:—the teachings of Buddha. While the force and the impulse of Christianity had spread from Asia Minor westwards, the East was the scene of a widespread extension of Buddhism. We know that that religion contains the doctrine of reincarnation. But in what form? For those acquainted with the facts, Buddhism presents itself as the final outcome of teachings and revelations that had gone before. Hence the accumulated greatness of primal ages is contained in Buddhism; yet we see in it the final consequence of the primeval wisdom of humanity, which likewise contained the teaching of reincarnation. What form does reincarnation assume in the revelations of Buddhism? It is presented so that the human being looks back on incarnations through which he has lived—and forward to others still lying before him. The doctrine that the human being passes from life to life is entirely exoteric in Buddhism. Let no one speak in abstract terms of the similarity of all religions; in reality, vast and mighty differences exist, for instance, between Christianity, in which for centuries there was no thought of reincarnation, and exoteric Buddhism, which lived and moved in this doctrine. Instead of bringing together abstractions, we must be willing to admit facts. To the Buddhist it is a positive truth that man returns over and over again to earth-life; but he regards it in a light which urges him to say to himself: ‘Fight against the desire to return to incarnation, for it is your duty to free yourself as soon as possible from the longing for rebirth, and to live in a spiritual realm free from all earthly incarnations.’ Thus the Buddhist recognises the sequence of human lives; but he strives to acquire all possible strength in order to free himself as soon as possible from the necessity for reincarnation. There is something lacking in Buddhism,—its exoteric teaching proves this. It is wanting in something which we may call an impulse strong and vigorous enough to prompt the Buddhist to say: ‘Let me be born again and again if necessary!’ We can so change ourselves through the Christ-Impulse that we are enabled to draw more and more strength from it. Through that Impulse a strength comes to us that makes each incarnation more perfect than the last. Penetrate Buddhism—or the teaching of reincarnation in Buddhism—with the Impulse of Christ, and you have a new element, one which imparts to the Earth a new significance in the evolution of man!

On the other hand we have Christianity. The Christ-Impulse is contained in it indeed, but exoterically. What has this Impulse been to Christians in the past centuries? The exoteric Christian undoubtedly sees in its infinite perfection something to which he looks up as his great ideal and which he approaches ever more and more. But what presumption would it be for the Christian to imagine that in a single life he could somehow gather strength sufficient to bring to fruition the germ that can be stimulated by the Impulse of Christ. What presumption it would be for the exoteric Christian to suppose that he were capable of doing anything adequate to bring the Christ-Impulse to fruition and unfoldment! Such a belief would cause the exoteric Christian to say: ‘We pass through the gates of death; in the spiritual realms the opportunity will be given us of evolving and of bringing to fuller development the Christ-Impulse there.’ And thus the exoteric Christian believes in a spiritual life after death—one from which he does not return to Earth. Does the exoteric Christian who believes in a never-ending spiritual existence following life on Earth, understand the Christ-Impulse? He does not understand it. Did he understand it, he would never believe that, without returning to earth, he could win for himself what the Christ-Impulse has to give him in a spiritual existence following death.

In order that the Deed on Golgotha might be accomplished, in order that the victory over death might be achieved, it was necessary that Christ Himself should descend to Earth-life;—this was necessary in order to fulfil that which could only be fulfilled and experienced on our Earth. For this reason Christ descended to Earth; because the force of that Deed of the Mystery on Golgotha must of necessity influence man in the physical body. If he has received the Impulse of the Mystery of Golgotha while in the physical body, that impulse will continue to work when he has passed through the gates of death. Only as much of the impulse as man has received in his life on Earth, continues to work after death. When he returns again to Earth, he must work out for himself the perfecting of what he has received. Only in the later earth-lives succeeding one another can man learn what is the real nature of the Christ- Impulse. Never could he understand the Christ-Impulse in one life; it must be his guide through repeated earth-lives; because Earth is the place for the understanding of the Mystery of Golgotha.

Thus Christianity will be lacking in something till the presumptuous thought that the Christ-Impulse could be exhausted in one life is replaced by that other: that repeated earth-lives are necessary to enable man so to perfect himself that he can give free expansion to the ideal of Christ within him. Then he can carry with him into the spiritual worlds the result of his experiences on Earth. But he can bring with him only as much of that Impulse as he has assimilated while on Earth,—that Impulse, the most important event in the whole history of our Earth, which had to be accomplished on the Earth.

We thus see that the next revelation by which Christianity must be enriched from the spiritual worlds, is the idea of rebirth, evolved out of Christianity itself. When we understand this we shall recognise the importance for us to-day, in the region of Spiritual Science, of the knowledge gained by us as a result of the Whitsuntide revelation. That knowledge confers on us the right to participate in the revelation; it means that we can feel a renewal of the revelation of the force conveyed in the ‘tongues of fire’ that descended on the first disciples of Christ.

We are reminded to-day in a new form, of much of what has been said of late in our movement. It is like the drawing together of East and West, of the two mighty revelations of Christianity and Buddhism. In spirit we can see the fusion of those two streams, and, through a right understanding of the Christian signification of Whitsuntide, we are able to vindicate the fusion of these two greatest of all religions at present on the face of the Earth. But it is not possible to unite two such streams of revelation by mere outer impulses: that would only be theory. Were any one to take what Christianity has given us up to the present time and weld it into a new religion, together with what Buddhism has so far given to the world, he would provide nothing new for the nourishment of the souls of mankind, but merely an abstract theory incapable of inflaming a single human soul. If such an event is to happen, new revelations must come. For us that is the message which has become known as Anthroposophy—a message now indeed audible only to those who have, by an assiduous assimilation of Spiritual Science, prepared themselves to let Christ speak through them—the Christ Who is ever with us. It has been pointed out that the present is a momentous time for the evolution of mankind; that before the close of this century new forces will be developed in the human soul, which will produce in man a kind of etheric clairvoyance, by which, as by a natural development, a repetition of the vision beheld by Paul on his way to Damascus will be experienced by certain persons; so that Christ will reappear clothed with etheric raiment, to those whose spiritual forces have been raised. The vision of Paul at Damascus will become a more and more frequent occurrence. Then the world will become aware of the existence of Anthroposophy, and will see in it the revelation foretold of a new presentment of the truth of the Christ-Impulse. This new revelation will be understood by those alone who believe that the fresh current of spiritual life into which Christ once and for ever poured Himself, will remain a living force for all time to come. Those who will not believe this may continue to proclaim a Christianity that has outlived its time. But they who understand it and believe in the real Whitsuntide outpouring will be able to comprehend that that which began with the Christian Annunciation will grow continually and will speak to mankind again and again in tones that are ever new. They will understand that the individualised outpouring of the Holy Ghost, the ‘fiery tongues,’ will ever be with us and that the human soul will know and bring to fruition the Christ Impulse with constantly renewed ardour and devotion.

We can believe in the future of Christianity when we truly understand the significance of Whitsuntide. And then with a power that works as a force immanent in the soul, the stupendous scene comes before us; then we realise the future as the first apostles realised it, under the inspiration of the Holy Ghost; so that we long to bring to life in our own souls something that knows not the bounds set between the separate fragments of humanity; something that speaks a tongue understood by all the souls on the face of the Earth. We are sensible of the peace, the love and harmony contained in the thoughts of Whitsuntide, and we feel the vivifying power of those thoughts at our Whitsun Festival. We recognise in them a pledge of our hope of freedom and of eternity. As we feel in our souls the awakening of the individualised spirit, the most momentous attribute of spirit—the infinity of the spiritual—is aroused within us. By his participation in the spiritual, man may become aware of his immortality and eternity. In the thought of Whitsuntide we feel most deeply the power of those primeval words, which Initiate after Initiate has implanted in various languages, revealing to us the meaning of Wisdom and Eternity. We feel them as a Whitsuntide thought that has been transmitted from epoch to epoch, in words spoken to-day for the first time exoterically:

‘Wesen reiht sich an Wesen in den Raumesweiten,
Wesen folgt auf Wesen in den Zeitenlaufen.
Verbleibst du in Raumesweiten und Zeitenläufen,
Bist du, O Mensch, allein im Gebiete der Vergänglichkeit.
Über sie aber erhebt deine Seele sich gewaltiglich,
Wenn sie erahnend oder wissend schaut das Unvergängliche
Jenseits der Raumesweiten und jenseits der Zeitenläufe!’

An approximate rendering of the foregoing is:

‘Being is ranged beside Being in the realms of space,
Being follows Being in the cycles of time.
Wouldst thou remain within the limits of space and time,
Then art thou, 0 man, in the realms of the Temporal alone.
But mightily thy soul wings its flight above space and time,
When, dimly foreseeing or knowing, it beholds the Eternal
Beyond the bounds of space and beyond the cycles of time.’

The materialistic world view has led the modern thinking to the absurd assertion that the marvellous tragedy Hamlet is nothing else than the transformed foodstuffs which the great poet Shakespeare had eaten.

Now, such an assertion could be understood at first as an ironic, as a humorous one. Nevertheless: somebody who thinks the view of the soul which has developed within the so-called materialistic world view through to the end must finally come to this assertion. However, this view makes nonsense of the materialistic view of the soul. But if it is true that we have to understand the soul phenomena also as outflows of the mechanical activity of our brain like we have to understand the processes of a clockwork, then nothing else is left over to us than to see the causes of the soul phenomena, the causes of the highest manifestations of the human mind finally in the mechanical processes in the brain.

The German philosopher Leibniz found the right answer to this assertion. He said: imagine once that this whole human brain would be understood, one would know in details how these cells and the cell surroundings function, one would know all single movements and could register what takes place in the brain if a thought, a sensation, a feeling takes place in the human being. Let us assume that this final goal of natural sciences would be achieved.—Then Leibniz goes on: now imagine this human brain endlessly extended, so that one can go for a walk calmly in it, can observe calmly which movements take place. You have a complete machine before yourselves. What do you see? You see movements, you see spatial processes. But you will not see: feelings of sympathy or antipathy, feelings of joy and pain, these or those ideas. No observer of this big cerebral machinery will see what the human being has to consider as his innermost processes and experiences. A totally different kind of experience is necessary to observe the experiences of feelings, sensations and ideas. Human inner experience is necessary to refrain from any spatial consideration and to immerse ourselves in our soul to get the explanatory reasons from the soul of that which takes place in it.

I may light up this question still in another way. I was present once, as two young students discussed this question. One was right in the middle of the materialistic thinking. He was clear to himself about the fact that the human being is nothing else than a mechanism that we have understood the human being if we know how his cerebral functions and his remaining physical functions work. The other replied: but there is a simple fact which only needs to be expressed that you realise that here is something else than a mechanical process. Why does the human being not say: my brain feels, my brain senses, my brain imagines?

The human being would have to accept this fact as a distortion of his innermost soul experience. We can never explain the soul processes like external phenomena using spatial observation. This is just the typical difference between physical processes and soul processes that if we see anything taking place in a machine we can say to ourselves that these or those parts of the machine are in movement, are effective, and because these are effective, the machine carries out this or that. One cannot argue that we do not yet know all movements, all performances of our cerebral mechanism. For this is just the sense of Leibniz’s answer that even if we had understood this whole mechanism the real soul-life would have been absolutely disregarded. There is only one thing: to look into our inside, to ask us what do we discover there if we let our own ego speak? What do we discover if we do not see with eyes and hear with ears, but if we observe the own soul?

If we have got this standpoint clear in our mind, we have also to realise that all questions which refer to the soul and its processes must be treated as academically and impartially as the questions of natural sciences. No naturalist admits that one can find out anything about the life of this brain, anything about the form of this brain directly by mere chemical analysis of a cerebral part. Other methods are necessary for that. It is necessary to study the shape of any organic member to consider its connection with the remaining organic world. In a word, we are not able if we keep to mere chemistry, to mere physics to describe the life processes. Just as little we are able to recognise the facts of the soul-life if we observe the external phenomena.

Which are now these facts of soul-life? The basic fact of soul-life is desire and pain. For what we feel as a desire and pain, as a joy and listlessness this is our very own soul experience. We pass objects round ourselves. The objects make their impressions on us. They say something about their colours and shapes to us, also about their movements; they say to us what they are in space. But we can take nothing from the objects themselves if we want to know anything about the processes which take place in the human being passing these objects. The colour of an object has an effect on the eye of the one and has an effect on the eye of the other. The desire or maybe also the pain which one can feel with this colour can be different, completely different from the desire and pain of the other. What one feels as a desire may be due to the fact that this colour reminds him of an especially dear experience that he often felt joy when he saw this colour. Another thinks of a sad experience if he sees this colour, therefore, he maybe feels pain. These colour experiences are the very own experiences of the human being.

These belong only to him. In joy and in pain, which take place in the inner life, a particular entity of the human being expresses itself, that entity by which the one differs from the other, that being in which nobody is the same as the other. Already this should make it clear to us that it cannot depend on that which goes forward in the sensory world how desire and pain turn out. But it shows us that in our inside something answers to impressions of the outside world that is different in every human being. That means that as many people stand before us as many inside worlds are before us which we can only understand from their deepest inner nature which are something particular, something that really exists for itself, compared with everything that expresses itself in space and time before our eyes and ears.

Desire and pain take place in the human inner life. Something is connected with them that penetrated the human breast through all times, since human beings have thought, like a big question, like a tremendous riddle. The human destiny is connected with this, this human destiny which the sensitive Greek spirit felt as something superpersonal, like something that floats above the human being that befalls the human beings like something that has nothing to do with the individual human being what the individual human being has deserved, what he has worked and has striven for. With feeble words, we can outline the view of the Greek people. That is soul which endures the huge destiny, while it only quashes the human being too often. As different desire and grief of the human beings are as different are the human destinies, and these human destinies have nothing to do with that which the human being as a person works and acquires for himself—as a simple trivial observation can show it.

What one calls destiny in the proper sense is something that is beyond the personal merit, beyond the personal guilt. If we speak of guilt and merit, we select what befalls the human being and what is independent of his own work. There is the one who is determined by his birth to live in poverty and misery, maybe not only by the surroundings in which he was born, but simply by the gift, by the dowry of nature which he received at his birth. There is the other who appears as a child of luck whom desire and grief can lead to the highest summit, simply because he is equipped at his birth with bigger, more excellent talents than another. How destiny and the individual human life are connected, this is the big anxious question of the thinking human being through all times. The interrelation of human destiny and human soul has occupied the poets and the researchers. How does the human destiny look compared with the individual human soul experience?
We find a complete metaphor of the interrelation of soul and destiny in nature. We find a metaphor in that which faces us in nature as a type, as a type of the living beings. A living being is not formed arbitrarily. Any living being is formed according to its embryo. According to its embryo the lion is a lion, the frog a frog because the strength of the special figure is in the embryo, and because the embryo inherits this strength from its ancestors. That is why the animal is formed as a particular type or genus. These laws of heredity prevail in the botanical and animal species; they prevail in accordance with the members they have passed on to them, so that they can be active. A life is determined by the formation of the organs which have been left to the being. This law of heredity is the big law which determines the species and genera in the animal and plant realms and also in the physical human world. This law of species and genus, this law of heredity and development is the law of fate for the species and genera. Only as well as the law of heredity works, the single being can be active. Concerning desire and grief towards his destiny it is quite similar for the single human being. As well as the animal has inherited the figure of its species from its ancestors, we find the human being particularly equipped with dispositions, with characteristics which determine the measure of his desire and his pain, which measure out his life to him.

As well as the law of species and genera prevails in the animal realm, destiny controls the individual human being. If the naturalist asks himself honestly researching according to the law of development why this animal has a longer or a shorter grasping organ, a more or less sharp eye, he is not content to consider these phenomena as miracles but compares this animal with other animals and observes how these organs came into being by the big iron law of heredity. Also the researcher of the human being, the soul researcher, has to ask himself if he wants to understand the individual human life: How is the big law of destiny connected with these individual human lives, how is it possible that destiny rules the individual life, so that it has determined this or that measure of desire and grief?—This question is quite analogous to the question of the naturalist. A quite analogous consideration clarifies us about the questions which occupy the human beings in this direction.

There is a fact which speaks so clearly concerning this question that we have to think through it only in all directions that we have only to become engrossed completely in it to get an answer. This fact is not observed in the same style and in the same sense as the naturalist observes if he studies the relationship of the species and genera. But not because this fact does not speak clearly, but it is simply because modern humankind got used to neglecting this fact; it got used to not accepting the clear evidence of this fact. However, it is not as raw and coarse as the facts are which speak to our outer senses. But can we hope that the subtle soul-life clarifies the intimate processes in our own inside as well as the coarse and remarkable facts of the sensory world? Have we not rather to assume that the questions which arise in our soul-life are finer, more subtle? It is in such a way as once Galileo discovered the great pendulum law when the sense dawned on him watching a swinging lamp in the church, so that this natural law revealed to him at this moment? He got this success only because he could hold together the facts correctly. However, the facts also have to inform us about destiny and soul-life if we correctly get them clear in our mind.

Examine the whole range of the animals. You find a variety of different species and genera. As a modern naturalist you explain these species and genera by means of their relationship among each other and origin from each other. You are satisfied if you have understood that a higher, more perfect animal has received its character of species because it is descended from its ancestors whose organs were transformed gradually to the organs of the animal which stands before us.

What interests you in the animal? It can never be the question that we are interested in the animal more than in its character of species. We are completely satisfied if we have described a lion or another animal species according to the character of its species. We are completely informed about a lion if we have understood how the lion species lives and is active generally; then we know that the same applies to the father, to the son and to the grandson within the lion species. We realise that the single differences which exist also in the animal realm do not interest to such an extent that we would have to study any single lion for itself. We realise that it is decisive for the animal what father, son and grandson have in common with each other. The researcher is content when he has understood any specimen of the lion species. This fact must be thought through to the end and be understood absolutely clearly in its significance. If one compares it with the other fact that this is completely different with the human beings, then the difference between the human character and the animal character can be given in few words; a difference which by no naturalistic researcher can be denied if it is understood once; a difference, so big and immense, that it spreads light on the real being of the human soul. This basic fact can be expressed with the words: the human being has a biography, the animal has no biography.

Indeed, everything exists in nature only by degrees, and nothing should be argued against this sentence, because it is clear to us that one can register single characteristics of an animal and achieve something similar as a life-history. But, nevertheless, the fact remains that we have a real biography only in the human realm. That means that we show the same interest which we show for the animal species for the human individual. While we are not indifferent whether we describe the father, the son or the grandson of a human being, we call a related group of animals a species because they have the same characteristics and we have understood them scientifically if we have understood their creation as a species. We have to express the important fact: any human being is a species for himself. This is a sentence which does not make sense to anybody immediately which maybe appears to anybody as something sophistic.

But even if this sentence cannot be understood in its whole range immediately, it will appear to anybody who thinks it through to the end only in that light which I have meant. We have also overcome the assertion that for the soul researcher only the excellent individual is a proof that something particular appears in the human being, while most people would be similar and would basically have the same characteristics as the animals—only higher developed.

O no, you can distinguish the simple human being, the savage from the animal realising that he has a life-history that with his character as a human being his being is not exhausted, that it concerns that we grasp his single individuality; that it is not indifferent whether the father, the son or the grandson stands before us. If we want to proceed scientifically, we have to apply the same rules, the same principles to the human beings which we apply to the animal with regard to its species. We would have to look at the single animal, which stands in perfect creation, in particular form before us, as a miracle if we did not understand it in its relationship and origin of other beings.

However, we would have to look at the single human being as a miracle who is a whole, a species for himself, with his particular experiences of grief and desire if we put him simply in such a way as he appears before us. Somebody who leaves the single human being, that what expresses itself in the biography, without wanting to explain him without distinguishing him from the other beings who leaves this being unexplained is just like a believer in miracles. If we stick to evolution, we must say: as well as in the animal realm the single animal form is related to the species, we have also to lead back the individual human soul in its particular manifestation to something differently psychic. As clear as the natural sciences has become, since they have recognised that life cannot develop from the lifeless but that every living being comes from germ cells, as it is true that it would be today a scientific superstition if anybody believed what was believed in the 16th century that fish, frogs and the like could develop from mud.

It would be that way if anybody wanted to state that anything psychic does not originate from anything psychic but from anything soulless. As something living can only originate from something living, in the sense as the natural sciences accepts it, one has to recognise that something psychic can originate only from something psychic. As well as natural sciences regard it as a childish belief that life does not arise from germ cells but from something lifeless, a true science of the soul has to regard as an absurdity that something psychic could arise from something mechanical. This would be the same, as if anybody stated that something psychic can arise from any agglomeration of mud.

If we base on this, we have to say to ourselves: somebody who does not want to believe in a miracle in the fields of soul-life has to put the question to himself concerning every single soul: where does it come from, where are the causes that it is like it is? We have to ascend from the soul of a human being to its psychic ancestors as we ascend from the body of an animal to its bodily ancestors to understand the origin of its species.

In the last lecture I have called the summit of Aristotle’s psychology the disaster of the western psychology. I have shown that Aristotle stood with regard to our physical world completely on the standpoints of the modern theory of evolution that he lets develop the beings up to the highest ones in natural way. However, where Aristotle speaks of the highest soul, he rightly says completely the same as we have explained now. The soul is inexplicable from mere physical processes. One can never understand the soul as a mere physical process. Therefore, Aristotle as an honest researcher and thinker resorts to an explanation which openly admits the miracle of the single origin of any soul. That is why he appears as an honest thinker, but as somebody who denies a scientific principle towards the soul. If a human being has developed so far that its body has taken on a human form, then the creator works the soul into this human form; this is the only consistent point of view which one must take if one does not resolve to explain the soul in the same sense as the modern natural sciences do with the species of the animal realm. If anybody does not want to search for the psychic ancestor like anybody searches for the animal ancestor explaining the animal, then one must say that a soul is created into any single human being. There is only one other way, and this other way out is only an apparent one. It is the way which Herbert Spencer, the recently deceased great English philosopher, has shown. He realised—what we have also said—that it is impossible to leave the single soul-being for itself, to accept it as a miracle. Hence, he says, we must go back with regard to this soul-life to the physical ancestors of the concerning human being. Because he has inherited his psychic qualities from the ancestors as well as he has inherited the shape of his face, his hands and feet from his physical ancestors. Thus Herbert Spencer equates the soul development completely with the bodily development. However, this is only an apparent way out which can never be harmonised with the facts. What should be explicable from another area must be derived from the qualities of the other area. Indeed, Goethe says:

From my father I got the stature
And the serious conduct of life,
From mummy I got cheerfulness
And the desire of telling stories.

But nobody wants to state if he checks the facts impartially that the very own being of the human being, that the result of his destiny is determined in the same way by his physical ancestors as his external form and figure is determined by his ancestors, because, otherwise, the development of the spirit must follow the same laws which the development of the physical follows. But where could we derive the spiritual qualities of Newton, Galileo, Kepler, and Goethe from their ancestors? Where from could we derive the qualities of Schiller? From his father? Indeed, Schiller received the external figure, belonging to the species, from his father; for the physical heredity determines the general figure like it determines the physical figure of the animal. But if we want to explain the real internal qualities of the single individuality—and it does not need to be Schiller, it can be any Mr. Miller from this or that place—if we want to explain what takes place in his deepest soul why he is this particular human being where his biography results from, then we can never understand this human being studying his origin from his physical ancestors.

Study a lion and describe the father or grandfather of this lion instead of this: you will be completely satisfied scientifically. If you describe, however, a human being, you must describe his very own life. The biographies of the grandfather or father are completely different from his own. As different as the species of the animal realm are as different are the biographies of the single human beings.

Somebody who thinks through these thoughts completely can never regard the spiritual development as analogous to the physical one. We have rather to accept if we want to explain the spiritual development that we must ascend in the same way to the spiritual ancestors as we ascend to the explanation of the physical nature of the physical ancestors. The physical forefather cannot be the spiritual forefather at the same time. The development of the soul is totally different from the developmental course of the physical. If I want to explain a soul, I have to search for its origin somewhere else than in the physical organism. It must have been there already once; it must have a soul forefather like the animal species has a physical forefather. Thus we get the ideas which the deeper soul researchers of all times have accepted as theirs and which look at the being of the soul scientifically, in the true sense of the word. Who penetrates with any urge of research into this being of the soul—you can see it, for example, in the transparent discussion of Lessing’s The Education of the Human Race—comes to the assumption that any soul must be traced back to another soul. Thus we come to the developmental law of the soul; we come to the law of reincarnation.

As well as in the animal realm species after species incarnates itself and a transformation of the species takes place, a transformation of the soul takes place in the human being. Nothing else than this thought must be connected with the spiritual-scientific teaching of reincarnation. It is no fantastic thought, it is a thought which is crystal clear and arises inevitably from the preconditions of nature. As inevitable as the thought of the reincarnation of the species is, the transformation of the species in the animal realm, the thought of the reincarnation of the individuality is. We have the reincarnation of the animal; we have the reincarnation of the individuality on the level of humankind. If, however, this is the case, then our view of the single personal human soul—which stands with its private life of desire and pain usually inexplicably before us—extends beyond its soul predecessor and from that to previous predecessors. As well as we understand a species if we trace it back to its ancestors, we understand the soul if we trace back it as a reincarnating individuality. What prevails apparently as an inexplicable destiny in me what is apparently unprepared in my birth, this is not to be considered as a miracle as something that arose from nothing; this is an effect as everything is an effect in the world, but an effect of the soul processes in my psychic ancestors.

We cannot occupy ourselves in detail here how the incarnations take place. Here should be shown simply in scientifically analogous way how the thought of the theosophical science of the soul is absolutely compatible, yes, in spiritual area exactly the same is as the modern theory of evolution in the animal realm. Just the naturalist should ascend from his teaching of physical reincarnation to this teaching of the reincarnation of the soul. The Buddhist to whom this teaching of soul reincarnation is as important as to us the scientific theory of evolution does not know the mysterious development, the mysterious course of destiny in the individual life in the sense as the West knows it. He says to himself: what I experience is an effect of the soul-life from which my soul-life has developed; I have to accept it as an effect. What I myself carry out today is a cause and does not remain without effect. My soul embodies itself again and again, and that will determine the destiny of this soul, it forms a whole with this soul. Thus destiny and soul-being are connected with each other like in a string of pearls. As on the string of pearls of destiny the single levels of the development of the human soul-life, of the whole human life are lined up. What is inexplicable in a human life becomes explicable if we accept it not as a miracle in itself, but if we look at it in its reappearing phenomena.

However, considering the soul development this way, we get beyond the disaster of Aristotle's soul doctrine. Who does not profess himself to the theory of evolution must profess himself to the creation which takes place at every single birth of a human being. He must assume a particular miracle of creation at any birth. The scientific doctrine of creation is a belief in miracles, is superstition. Still in the 18th century, one said that there are as many species side by side as have been created originally. There are also in the field of psychology only these two ways: the miraculous act of creation at the origin of a human being, or development of the soul. The first one is impossible. But, nevertheless, there are honest researchers who cannot decide to join the standpoint of soul development. If an honest researcher cannot decide to do that, he will also profess himself to the creation of any single human being even today. This is thought not scientifically but honestly. Those who want to think scientifically and are able to look at the soul-life scientifically come by themselves from the standpoint of modern research to this teaching of soul reincarnation like the modern philosopher Baumann in Göttingen. These will be the two ways which we must pursue in clear thinking: either soul creation as a miracle in any case, or soul development according to scientific thinking and return of the soul.

From this science of soul development a bright light is thrown on the big question which has occupied modern philosophy and the modern way of thinking in particular, the question of the value of life. This question was negatively answered, as you know, by the newer philosophers, by Schopenhauer, Eduard von Hartmann and similar philosophers. A value has been denied life simply because life offers more listlessness than desire. If really life within the single personality was exhausted between birth and death, the question of the value of life would be justified, in so far as one would have to estimate this value of life according to desire and listlessness. These philosophers simply say that experience teaches us in every single case that listlessness outbalances desire by far that life is painful and grievous. Already for this reason, Schopenhauer assumes, we have to profess ourselves to this pessimistic view. We take desire for granted, as something which is due to us. Who does not consider—and Schopenhauer is right—desire as a matter of course for us? Where is no slight cause which the human being feels as pain, while he takes any desire for granted more or less?

Hence, it is natural, the pessimists say, that the human beings do not feel the desire as intensely as they feel the reduction of desire as pain and listlessness. The pessimists take stock of the desire of life that way and state that this shows that listlessness controls life far stronger than desire. Without question, if one wants to solve this riddle within the single human life, one gets to no other solution. For somebody who has an overview of a human life in its personal details says to himself: if the amount of listlessness by which this life has been concerned is ever so insignificant, it exists as something that has been held in front of this human being as it were. Try once to draw up this balance sheet of desire when a person has died. If one draws up it, one assesses the desire value of life as negative according to Hartmann. If life ends, it ends with a negative value. However, then this single life seems to be absolutely inexplicable.

Something different results if we look at the result of the single life as a cause for the following life if we consider it as that which can be reproduced onto another level of existence. Then that which appears as pain, listlessness in one life looks like something favourable in the next life. Why? Simply because the sensation of listlessness, which we experienced in this single life, is not the only decisive factor but also the effect of this listlessness. If I feel listlessness today, then this listlessness gives my life a negative sign.

This listlessness can be most valuable for me tomorrow. Because I have felt listlessness or pains with any experience today, I learn for tomorrow. I can learn to avoid this listlessness or pain at a similar occasion. I can learn to regard this listlessness, this pain as a lesson to make the performances more perfect tomorrow which prepared listlessness to me. Hardships appear to us from this point of view in a certain connection that has a far-reaching significance. Assume that a child learns walking. It falls perpetually and hurts itself, it causes pain to itself. Nevertheless, it would be wrong if a mother surrounded her child with nothing but India rubber bales, so that it would have no pain if it fell. Then the child would never learn walking. Pain is the lesson. It prepares us to a higher level of development. We learn only because the life of the single human being is not merged in nothing but desire but prepares pain and listlessness out of imperfect performances. If life ends with a surplus of listlessness, it ends at the same time with a cause which has an effect for the next life. We get to a higher level of the next life because of the listlessness of this life.

Our view is widened that way if we look at the life of the human being beyond birth and death. The balance of desire and listlessness is necessary to learn something from the single life and carry it to another life. If we did not experience pain, we would get on like a child that cannot learn walking if one spares it pain. Hence, we regard the listlessness balance of the pessimist as a developmental factor. Like an engine it drives the development forward. Then the sentence comes back into favour, gets a higher sense: pain is a developmental factor.

We understand the single life as an effect, as a result of the preceding causes that way. If we understand it as an effect, we understand the levels of perfection existing side by side among the human beings as we understand the levels of perfection existing side by side among the animal species. It does not seem miraculous to us according to the theory of evolution that the perfect lion lives beside the imperfect amoeba, and we understand this imperfect formation on account of the theory of evolution. We also understand the developmental level of the soul from the highest genius to the undeveloped level of the savage on account of the law of soul development.

What is a genius to us? It is a higher developmental level, a higher level of perfection of the soul-being which lives in the savage on a lower level. As well as the higher animal species differ from the lower animals in the physical realm, the soul of the genius differs from the soul of the savage in the psychic realm. This explains to us that basically the ingenious talent is nothing radically different from the usual human talent, but it is only a later level of development.

Let us compare the psychology of Franz Brentano. It emphasises that the genius does not differ basically from the developmental level of the imperfect soul, but only by degrees. Have a look at a genius like Mozart. He showed already as a boy a talent which seems quite strange. He wrote down a complete mass—which he heard once and which he could never have heard before because one was not allowed to write down it—immediately after he had heard it. What an achievement of memory that this soul of Mozart encompasses a big range of ideas with one look which the imperfect soul cannot encompass, but it can only get them bit by bit. It is only the particular development of that soul capacity which connects and links the ideas. This soul capacity can be so small that it is not possible to have an overview of five to six ideas for some time. But the human being can improve his power of imagination, extend his overlooking. If now we see the genius appearing with outstanding dispositions which can be attained, however, gradually by exercise, we should not consider the genius as a miracle. We have to look at it as an effect. Because the genius is already born with these qualities, we have to search for the cause in a preceding developmental level of his soul, in a preceding life.

You get an explanation of brilliant dispositions only that way. You can understand any degree of soul development. You can pursue the human being from the highest ingenious talents down to the saddest phenomena of human life which we call madness. One has to ignore the scientific point of view here; one has to point to these people only from the standpoint of the soul researcher. We know that there are deformed, crippled people. If we expand these concepts from the scientific field to the field of psychology, we come to the abnormal phenomena of the soul-life. You can recognise clearly that the soul-life has temporal connections like the physical life outside has spatial ones. Those who state that such thoughts are contradictory to the scientific facts have not completely worked through the whole range neither of the scientific thoughts nor of this psychology. They have not developed their capacity of observation so far that they have learnt to use the methods of psychology as the scientists use the methods of the external natural sciences. If anybody states that the teachings we have reported here appear fantastically, then we are allowed to put the question: what do those say who laid the bases of these natural sciences? They must have recognised the range of the scientific thoughts, just as those who investigate a country directly know it more exactly than those who have got a report or a description only. The naturalist who finds out the scientific bases from the depths of his research is more justified than anybody who comes afterwards and wants to persuade us that the soul researchers speak about soul-beings and spirit-beings existing apart.

I give still some examples how the basic naturalists thought about the researchers of soul and mind. One states again and again that such a psychology as it was shown now is contradictory to the principle of energy conservation. This is the great principle which controls all physical phenomena. This means that in nature no energy originates, but any energy is transformed to energy, and that we can measure the amount of energy by the energy which is its cause. If we convert heat into vapour in the steam boiler, we have the cause and effect before ourselves, and we measure the effect in the measure of the cause. Now the adversaries of our psychology say: this principle is contradictory to the presupposition that particular soul processes happen inside. Measure the external impressions which a human being receives, measure what takes place in him, measure what takes place in the brain, and one is not able to state: there is a soul-force. However, then this force would be born out of nothing and this is contradictory to the basic principle of energy transformation. Julius Robert Mayer is the discoverer of this basic law of energy conservation about which one says that it is contradictory to our psychology. Listen to the discoverer of this principle, one of the greatest naturalists and thinkers of all times.

In 1842, in the age of natural science, he discovered the most important physical law of the 19th century. Those who are materialistic naturalists—you can see that in their books, say and want to lead us to believe that all investigation of soul and spirit would be removed by this law. We hear these naturalists speaking in such a way that somebody who still adheres to internal psychology, which does not understand natural sciences, which express themselves in the principle of energy conservation. Julius Robert Mayer, however, says: if superficial heads which regard themselves as geniuses want to accept nothing higher, then one cannot accuse such arrogance to science nor it is to its benefit.

The discoverer of this principle says this. Ask yourselves whether the second-rate scientists have a right to call up his principle against that which he himself recognised.

Another basic researcher of our modern natural sciences who laid the basis of the world of living beings on account of his geologic investigations of the transformations of the earth layers and prepared Darwin is Lyell, the great English geologist. With regard to geology he expressed as the first the sentence that we do not operate scientifically if we assume miraculous disasters in nature if we assume that revolutions have taken place in former periods which should not be explicable still today by external strength. This researcher Lyell whom the materialistic natural science refers to says the following: wherever we research, we find a creative intelligence, providence, power and wisdom everywhere.

Materialistic researchers say to us that since the law of the so-called vital force is overcome, since one is able to produce substances in the laboratory from which one believed that they can originate only in the living human being, since then one has the right to say that in the chemical laboratory the same happens what happens in nature. Jons Jacob Berzelius friendly with Friederich Wöhler says: the knowledge of nature is the basis of research. Those who do not keep to it expose themselves to delusive influence.—Wilhelm Preyer wrote about the phenomenon of death. He refused flatly that death cannot be understood as an end of the individuality incarnated in the body that the death of the human being cannot be understood in such a way even in the lower world. Preyer says that only the body dies, however, matter, energy, movement and life do not die.

These are sayings of real, basic naturalists, not of philosophical dilettantes who believe to be able to deny the soul phenomena on account of natural sciences—I do not want to say that—but to be allowed to explain them as nothing but functions of purely inorganic processes. If we see that just those who rendered outstanding services originally to the research of the physical development do not see any contradiction of this physical development to a soul development inside, then we must be in harmony with them. A saying of Hamerling applies to everybody who denies the internal soul development: somebody who searches for the soul appears to him like a dog which snaps at his own tail and cannot reach it.—This is a science of the soul in the spiritual-scientific sense, in the modern scientific sense, indeed, not applying the scientific method in a stereotyped way but spiritually. Then the law of destiny appears to us as a big law of development. As well as the genus is active in the animal development and appears like a wave, which is churned up by the passing development, the single human life appears like a wave in the churning sea and the subsequent lives appear like single waves of the human destiny.

In the next talk we consider the reasons of these waves understanding the nature of human destiny out of its eternal being. Today, I have shown that those who consider destiny as the great law of development, consider it as active, as churning up waves, and that every single wave is an image of the human being. Everybody who became engrossed in this matter considered the developing soul-life that way. Therefore, Goethe compares the single soul with a wave which is churned up again and again, and that the wind is the propelling destiny which churns up these waves from the water. That is why he compares the soul with the play of waves and the destiny with the wind, out of theosophical knowledge, because Goethe agreed in the deepest sense with this science of the soul. He compared wind and waves, soul and destiny using the nice words:

Wind is the wave’s
Charming lover;
Wind mixes from bottom
Seething waves.
Human soul,
You are just like the water!
Human destiny,
You are just like the wind!

As awakeners of ancient memories, festivals turn our thoughts and feelings to the past. Through what they signify they awaken in us thoughts that link us to all that our souls held holy in distant ages. But other thoughts also are roused through the understanding of the content of these festivals, thoughts which turn our eyes to the future of mankind, which, for us, means the future of our own souls. Feelings are awakened which lend us the enthusiasm to live on into the future, and inspire our wills with strength so to work that we may grow ever more and more adequate for our future tasks.

It is with this backward and forward vision that we become able to describe, in the deeper sense of the word, the nature of the Whitsun festival. What it signifies for Western humanity is put before us in a mighty picture which speaks to the very depths of our soul. It is a picture we all know well. The Founder and Inaugurator of Christianity, after having accomplished the Mystery of Golgotha, dwelt for a time among those who were able to perceive Him, in that bodily form which He assumed after the Mystery of Golgotha. The events which followed that period are brought before our souls in a most significant series of pictures. In a mighty vision, known as the Ascension, His closest disciples visibly beheld the dissolution of that bodily form which He had assumed. Then ten days later there followed what is expressed for us in another picture, speaking powerfully to all hearts which have the will to understand it. The disciples of Christ are gathered together, those who were the first to understand Him. Deep in their hearts they feel the mighty impulse which through Him has entered into the evolution of humanity, and, after the promise given to them of the happenings they were to experience in their very souls, they are waiting in utmost expectation, gathered together in deepest devotion on the Day of Pentecost, the time-honoured festival of their people. First there takes place that which is presented in the picture of the “rushing mighty wind.” Through this their souls are lifted up into higher vision. They are summoned as it were to turn their gaze on what is yet to come to pass, on what will await them when, with the fire-impulse they have received into their hearts, they live on this earth in incarnation after incarnation in the future.

There is next portrayed before us the picture of the “tongues of fire” which descend upon the head of each of the disciples, and here another tremendous vision reveals to them what the future of this Christ Impulse is to be. For gathered together, and beholding in spirit the spiritual world, these men, who were the first to understand the Christ, feel as if they were not speaking to people near to them in space or in time: they feel their hearts borne far, far away, among the different peoples of the earth-sphere, and they feel as if something lives in their hearts which is translatable into all languages, and which can be brought to the understanding of the hearts of all men. In this mighty vision of the future of Christianity which rises before them, these first disciples feel themselves as though surrounded by future disciples out of all the peoples of the earth, and as if they will, one day, have the power to proclaim the Gospel in words that will be understandable, not only to those directly near to them in time and space, but to all who live on the earth as human beings conscious of their destiny. This it was which was born out of the first Christian Pentecostal festival as the inner content of soul and feeling of these earliest disciples of Christ.

Let us now consider the interpretation of these pictures in their deepest esoteric Christian meaning.—The Spirit, also rightly named the Holy Spirit—for so he is—sent his forces down to the earth in the first descent to the earth of Christ Jesus. He next manifested himself when Jesus was baptised by John the Baptist. Now, once again, this same Spirit, in another form, in the form of many single, shining, fiery tongues, descended upon each single individual of the first Christian believers.

We are told about this Holy Spirit at the Whitsun festival in a quite special way, but we must get clear in our minds the meaning of the words “Holy Spirit,” as they are used in the Gospels. In the first place, how was the Spirit usually spoken of in ancient times, the times preceding those of the Gospel? In olden times the Spirit was spoken of in many connections, but in one connection particularly. Through the new knowledge which Spiritual Science gives us, we are enabled to say that when a man passes through birth into his existence between birth and death, the body in which the individuality is incarnated is determined in two ways. Our bodily nature has actually a double function to fulfil: it makes us a human being, but it also makes us members of this or that people, this or that race or family. In the ancient times which preceded Christianity, little as yet was experienced of what can be called world-wide humanity, of that feeling of human fellowship which in ever greater measure has lived in human hearts only since Christianity was proclaimed, and which says to us: Thou art fellow-man with all the human beings of the earth! On the other hand, that feeling was all the stronger which makes each man a member of a particular people or tribe. This indeed is expressed in the age-long religion of the Hindus in their belief that only one who is such through his blood, can be a real Hindu. In many directions—despite exceptions to the principle—this was also firmly held by the old Hebrew people before the coming of Christ. According to their view, a man belonged to his people only because his parents, themselves belonging to it and so blood-related, had placed him into it. But they were also always familiar with another feeling, which was more or less felt by all peoples in olden times, namely, that one was a member of one's family, a member of one's own folk, and nothing more. The further we go back into antiquity the more intense this feeling is, the more the human being feels himself as a member of his folk, and not in any way as a single individual. Gradually, however, there awoke the feeling of oneself as a single human being, a single human, individuality with individual human qualities. Thus these two principles were felt to be present in the outer nature of man: membership of a people, and awareness of oneself as a single personality.

Now the forces inherent in these two principles were ascribed in a different way to the two parents. The principle by virtue of which one belonged more to one's folk, by virtue of which one was related to the general race-community, was ascribed through heredity to the mother. When men felt according to this idea, they said of the mother: “In her the Spirit of the folk holds sway. She was filled with the Spirit of the folk and has passed on to the child the qualities common to her people.” But of the father it was said that he was the bearer and transmitter of the principle which gave rather the individual, personal characteristics of the human being. Thus it could be said when a man came into the world through birth—and this was also the view of the old Hebrew people in pre-Christian times—that he was an individual personality through the forces of his father. The mother, however, through that which was special in her whole nature, was felt to be filled with the Spirit which held sway in the folk, and this she had handed on to the child. Thus it was said of the mother, that the Spirit of the folk dwelt in her, and it was in this connection that the Spirit was spoken of who sent his forces down out of spiritual realms into humanity—that he let his forces stream down into the physical world, into humanity, by way of the mother.

Through the Christ Impulse, however, a new conception had come—a conception which said that this Spirit of which men had previously spoken, this Spirit of the folk, was to be replaced by one which, though certainly related to it, worked at a far higher level, a Spirit which is related to the whole of mankind, as the earlier Spirit had been related to a particular people. This Spirit was to be given to man and to fill him with the power to say: “I feel I belong no longer only to a part of humanity, but to the whole of it; I am a member of the whole of mankind, and will become a member of it ever more and more!” This force, which poured a universal human quality over the whole of mankind, was attributed to “the Holy Spirit.” Thus the Spirit which was expressed in the force which flowed from the folk into the mother was raised from ‘Spirit’ to ‘Holy Spirit.’

The One who was to bring mankind the power to develop this universal human nature ever more and more in earthly life, could dwell—as the first Being of this nature—only in a body bequeathed through the power of the Holy Spirit. This the mother of Jesus received in the Annunciation. In the Gospel of St. Matthew we hear of the consternation of Joseph, of whom it is said that he was a ‘righteous’ man. This word was used in the old sense, and meant that he was one who could only believe that any child of his would be born out of the Spirit of his people. Now he has discovered that the mother of his child is filled, is penetrated through and through (for this is the right meaning of the original word in our language), by the power of a Spirit that was not merely a folk-Spirit, but the Spirit of universal humanity! And he did not feel that he could live with a woman who might one day bear him children, when there dwelt in her the Spirit of humanity as a whole and not the Spirit he held to in his righteousness. Accordingly he wished as it says, to put her away privily. It was only when he also had received a communication out of the spiritual world, that he received the strength to decide to have a son by that woman who was penetrated and filled with the power of this Holy Spirit.

Thus we have seen that this Spirit was creatively at work, first of all in letting its forces stream into human evolution in relation to the birth of Jesus of Nazareth, and again in the mighty act of the Baptism in the Jordan. Thus we now understand what the power of the Holy Spirit is: it is the power which will raise each man ever more and more above all that differentiates and separates him from others, and makes him a member of the whole of humanity on the earth, a power which works as a bond of soul between each and every soul, no matter in what bodies they may be.

It is of this same Holy Spirit that we are now told that at the Whitsun festival it streams, through another revelation, into the individualities of those who first accepted Christianity. In the Baptism by John there stands before us the picture of the Spirit as the dove; now, however, another picture appears, the picture of the fiery tongues. It is in a single dove, a single form, that the Holy Spirit manifests itself in John's Baptism: it is in many single tongues that it manifests itself at the Pentecostal festival. And each of the single tongues brings inspiration to an individual, to each of the individualities of the first disciples of Christianity.

What meaning, then, for our souls, has this Whitsun symbol? After Christ, the bearer of the universal-human Spirit, had completed His work on the earth, after He had suffered the last earthly sheaths of His being to disperse into the universe and His whole sheath-nature had departed as a single entity into the spiritual being of the earth, then, did it first become possible that, in the hearts of those who first understood the Christ Impulse there should arise the power of speaking about the Christ Impulse, of working in the significance of the Christ Impulse. As regards its manifestation in its outer sheaths, the Christ Impulse had vanished at the Ascension into the undivided totality of the spiritual world: ten days later it came forth again out of the hearts of the single individualities of its first followers. And because the same Spirit which had worked in the power of the Christ Impulse now reappeared in multiple forms, the first disciples of Christianity became the bearers and preachers of the Christ message.

Thus at the very beginning of Christian history was set up the powerful sign of this event, which says to us: “Just as the first disciples received each one the Christ Impulse into themselves, just as it was granted to them to receive it in the form of tongues of fire inspiring their own souls, so can you men, all of you, if you bestir yourselves to understand the Christ Impulse, receive its power, individualised, into your own hearts, the power which can develop in you ever more and more, which can become for you ever more and more complete.”—An all-embracing hope can well forth for us out of this sign, which was thus set at the starting-point of Christianity. The more a man perfects himself, the more can he feel that the Holy Spirit speaks out of his own inner being, in the measure that his thinking, feeling and willing are permeated by this Holy Spirit, which through its manifold division is also an individual Spirit in each single human individuality in which it works.

In regard to our future growth therefore, this Holy Spirit is for us men the Spirit of development into free manhood, into the free human soul. The Spirit of freedom holds sway in that Spirit which poured itself out over the first understanders of Christianity in the first Christian Pentecostal festival, the Spirit whose most significant characteristic was indicated by Christ Himself: “You shall know the truth, and the truth shall make you free!” Man can become free only in the spirit. So long as he is dependent on that bodily nature in which his spirit dwells, so long does he remain its slave. He can become free, only when he finds himself again in spirit, and from out of the spirit becomes lord over that which is in him. “To become free” presupposes the discovery of oneself as a spirit within oneself. The true spirit in which we can make this discovery is the universal human spirit, which we recognise as the Pentecostal power of the Holy Spirit entering into us, and which we must bring to birth in ourselves and allow to come to manifestation.

Thus the Whitsun symbol is transformed for us into the most powerful of our ideals, the free development of the soul of man into a self-enclosed, free individuality. They had some dim feeling of this who, through inspiration, and not, of course, in clear consciousness, had to do with appointing for the Whitsun festival its special day in the year. This outer ordering is in itself remarkable; for whoever cannot detect an all-ruling wisdom even in the fixing of a festival day understands very little of the world. Let us consider from this point of view the three festivals: Christmas, Easter, and Whitsun. As a Christian festival Christmas falls on a particular day in the year; it has been fixed once and for all for a particular day in December, and every year we celebrate Christmas on the selfsame day. It is otherwise with the Easter festival. Easter is a movable feast, which is determined by the constellations in the heavens; it falls on the first Sunday after the full moon which follows the Spring equinox. For this festival we must direct our gaze into the heights of heaven, where the stars go on their way and proclaim to us the laws of the cosmos. Easter is a movable feast, just as in each human individuality that moment is movable in which, in order to become free from the ordinary human lower nature, there awakens the power of the higher man, with a higher consciousness. Just as in one year Easter falls on this day, in another year on that, so with each man, according to his past and the strength of his endeavour, the moment comes sooner or later in which he becomes aware: “I can find the power in myself to let a higher man arise out of me.”

Christmas, however, is an immovable festival. It is the festival where man has left behind him in the course of the year the waxing and waning of nature, the joy of nature's upwelling, streaming forces. Man now beholds nature in a state of sleep, into which she has carried down within herself the force of the seeds. The world of nature has withdrawn herself, with all the birth-forces within her. When to the external world of sense the revelation of these forces is at its lowest; when the earth herself shows how at a given time her spiritual forces withdraw in order to wait for the coming year; when outer nature is at her most silent; then it is, in the Christmas festival, that man must let the thought rise in him that he may hope that he is not only united with the earthly forces, which now at this Christmas time are silent, but also with forces which are present not only on earth but also in spiritual realms. This hope must rise up in his soul because he has seen the earth as it were sink into sleep; it must well up out of the deepest, inmost part of the soul itself, and then it will become spiritual light, when outer physical nature is at its darkest. Through the symbol of the Christmas festival man must thus remind himself that, in the first place, he is just as much bound with his ego-forces to his earth-body, as that which reveals itself around him is bound to the yearly life of the earth. In keeping with the falling asleep of the earth, which takes place at the same time each year, the Christmas festival is also placed at the same time, so that at that time man shall remember that while he is bound to a body, yet he is not condemned to be united only with this, but may hope to find the power to become a free soul within himself. What we see as the meaning of the Christmas festival will thus remind us, both of our connection with the body and also of our hope to free ourselves from this body.

It depends, however, on our own efforts, whether it is earlier or later that we unfold those powers for which we may hope, and which lead us up again into the spiritual, heavenly world. To this thought the Easter festival must bring us. The Easter festival reminds us that we have not only at our disposal those forces which the body gives us, and which are themselves, of course, divine-spiritual forces, but it also reminds us that as men we can raise ourselves above the earth. Hence it is the Easter festival that speaks to us of that force which sooner or later must be brought to its awakening in us. Easter, as a movable festival, is determined according to the constellations in the heavens. So man must waken the recollection of what he can become, by turning his gaze to the sky so as to see how he can be freed from earthly existence, how he can lift himself above all such existence. In the force which comes to us in this way lies the possibility of inner freedom, of inner release. When we feel inwardly that we can raise ourselves above ourselves, we shall then strive to achieve this ascent in all reality; we shall then have the will to make our inner man free, to pull him clear, as it were, from his bondage to the outer man. We shall, of course, be dwelling in the outer man, but we shall be fully conscious of our inner spiritual power, we shall be conscious of the inner man.

Furthermore, it depends upon this moment, at which, in this inner Easter festival, we grow aware that we can free ourselves, whether we also attain to the Whitsun festival, when we may fill the spirit, which has found itself within itself, with a content that is not of this world, but of the spiritual world. This content comes to us out of the spiritual world, and this alone can make us free. It is the spiritual truth of which Christ said: “You shall know the truth, and the truth shall make you free!” It is for this reason that the Whitsun festival is dependent on the Easter festival, because it is a consequence of the Easter festival. Easter is determined according to the heavenly constellations; Whitsun is an event which must follow it as a necessary result, after the lapse of a certain number of weeks.

Thus, even in the way in which the times for these festivals are determined, we see, on deeper reflection, an all-ruling wisdom; we see that these festivals are of necessity placed just where they are in the course of the year, and that each year they bring before us what, as men, we have been and are—and what we can become. When we know how to think of these festivals in this way, then they become for us festivals which unite us with all that is past, and they become an impulse implanted in humanity to carry it forward into the future.

The Whitsun festival in particular, when we understand it in this way, bestows confidence, strength and hope, when we know what we can become in our souls through following those who, as the first to understand the Christ Impulse, made themselves worthy to have the fiery tongues descend upon them. When we understand the Whitsun festival as a festival, not only of that moment, but of the future as well, then there is magically brought before our spiritual eyes the expectancy of receiving the Holy Spirit. But then we must learn to understand this Whitsun festival in its truly Christian sense. We must learn to understand first of all what the mighty tongues, the mighty Whitsun inspiration, said. What was it which sounded forth with trumpet-tones from the ‘rushing mighty wind,’ of which we are told in that picture which is placed before our souls as the Whitsun picture of the first Christian Pentecostal festival? What kind of voices were these which proclaimed in the wondrous music of the spheres: “You have experienced the power of the Christ Impulse, you who are the first to understand. And the power of the Christ in you has become a power of your own souls, in such a way that each one of you, now that the Event of Golgotha has been accomplished, has become able to see the Christ now, in this present time. With such strength has the Christ Impulse worked upon each one of you!”

The Christ Impulse, however, is an impulse of freedom; its true activity does not reveal itself when it takes place outside the human soul. The true working of the Christ Impulse does not appear until it takes place within the individual human soul itself. So it was that those who first understood the Christ felt themselves called through the Whitsun event to proclaim what was in their own souls, what, in the revelation and inspiration of their own souls revealed itself to them as the content of the Christ-teaching. In that they were aware that the Christ Impulse had worked in that holy preparation which they had undergone before the Whitsun festival, they felt themselves called, through the power of the Christ Impulse working within them, to let speak the fiery tongues, the individualised Holy Spirit within them, and to go forth and proclaim the Gospel of Christ. It was not simply what Christ had once said to them that those first disciples recognised as words of Christ, not only those words He had already spoken. They recognised as Christ-words that which comes out of the power of a soul which feels the Christ Impulse within itself. [Cp. I Cor. VII, 25 and 40.]

To this end did the Holy Spirit pour itself in individualised form into each single human soul, so that each one might develop the power, in itself, to feel the Christ Impulse. Then for such a soul the word becomes new: “I am with you always, even unto the end of the world.” Those, therefore, who are earnestly at pains to experience the Christ Impulse may also feel called on, by what the Christ Impulse arouses in their hearts, to proclaim afresh the word of Christ, even though it may sound forth ever new, ever different in each epoch of mankind. It was not that we might cling to the few words of the Gospels spoken in the first decade of Christianity's foundation, that the Holy Spirit was poured down on men: it was poured forth so that for ever the Gospel of Christ may relate new things and again things ever new. As the souls of men progress from epoch to epoch, from incarnation to incarnation, new things must always be spoken for these human souls. Should these souls, advancing from incarnation to incarnation, be told to accept as the proclamation of Christ only the words which were spoken when they were incarnated in bodies contemporary with the temporal appearance of Christ on the earth? Within the Christ Impulse dwells the power to speak to all men, until the end of the time-cycle of the earth. That this may be, however, there must be added that which makes it possible for the message of Christ to be made known in each age to the ever advancing souls of men, in a way appropriate to them. So when we feel the full strength and power of the Whitsun impulse, we should feel that it is laid on us to listen to the word: “I am with you always, even to the end of the earth's cycle of time!” And when you fill yourselves with the Christ Impulse you can hear continually through all the ages the Word, stirred into life at the founding of Christianity by the Founder Himself, the Word that Christ speaks in every age because He is with men in every age, the Word which all can hear who have the will to hear it.

Thus we understand the power of the Whitsun impulse as that which gives us the right to regard Christianity as something which is ever growing, always bestowing on us new and again ever new revelations. We know that in the Spiritual Science of to-day we are proclaiming the Christ-Word itself, ringing through to us from out of the heavenly choirs, and we say to those who would preserve Christianity only in its original form: “We are those who understand the Christ in truth, for we understand the real meaning of the Whitsun festival!”

Whenever we feel ourselves thus called to bring forth ever new wisdom-teaching out of Christianity, we must bring forth just that wisdom which is fitting for men's souls at that stage of their progressive development from incarnation to incarnation. Christianity is endlessly full, endlessly rich; but this endless fullness and richness was not always available to man in the centuries in which Christianity had first to be proclaimed. What presumption it would be to say, even at the present time, that mankind is now mature enough to understand Christianity in its infinite fullness and its infinite greatness! That alone is true Christian humility which says: The scope of Christian wisdom is without end, but the receptivity of man for this wisdom was at first limited; it will become ever more and more complete.

Let us look at the first Christian centuries, right up to our own day. A great and mighty impulse, the greatest ever given in the earthly evolution of man, was given with the Christ Impulse. This is something of which everyone can become conscious who learns to understand the process of the evolution of the earth. But one thing must not be forgotten: only a small part of what the Christ Impulse contains has been understood up till now. For the past, close on two millennia of Christian development, what was given in esoteric Christianity could be a teaching only for those to whom Christianity was brought, and could not be embodied in outer, exoteric life.

For example, there could not be embodied what can be taught in our present epoch as a Christian truth, namely, the fact of the re-embodiment of mankind, or reincarnation. When we, in Anthroposophy, teach reincarnation to-day, we are fully conscious, in the light of the Whitsun festival, that reincarnation is a Christian truth which can be made known exoterically to-day to a humanity which has become more mature, but which could not be made known to the immature souls of the first Christian centuries. Little is done by attempting to show, by citing single instances, that the thought of reincarnation is also to be found in Christianity. One can discover from those opponents of Spiritual Science who call themselves Christian, how little is known in exoteric Christianity of reincarnation. The only thing they know is that Spiritual Science teaches something or other about reincarnation, and that is enough for them to say it is Indian or Buddhistic. They little know that it is the living Christ, from out of the spiritual world, who is the living teacher of reincarnation to-day. People regard reincarnation, as also the doctrine of karma, as things which up till now have not been able to penetrate into exoteric Christianity. But it is little by little, in one age after another, that the fullness of truth which lies in Christianity has had to be given to mankind. With the Christ Impulse itself, which is not a teaching or a theory, but a real force that has to be experienced in the innermost depths of the soul, with this Impulse itself something is actually imparted to us. What is this? It is just when we bring the Christ Impulse into connection with the teaching of reincarnation that we can understand what is given in it.

We know that a few centuries before Christianity began, another teaching, a formal teaching, was given, for the most part in Eastern lands, namely, the teaching of the Buddha. While the power and the impulse of Christianity were spreading from the Near East into the West, the Far East witnessed a widespread expansion of Buddhism. Of this teaching we know that it contained the doctrine of reincarnation. But in what form? For those who know the facts, Buddhism presents itself as the final product of the teachings and revelations which had preceded it. Accordingly it contained in itself all the greatness of antiquity; it put forward something like a final conclusion of the primeval wisdom of mankind in which was contained the doctrine of reincarnation.

But how did Buddhism clothe this doctrine in its revelations? In such a way that man looks back at the incarnations which he has passed through, and forward to the incarnations which he has still to experience. That man passes through many incarnations is an entirely exoteric teaching in Buddhism. It is quite wrong to speak of an abstract similarity between all religions. In actual truth, mighty and far-reaching differences exist between them, as, for example, between Christianity, which for centuries harboured no thoughts of reincarnation, and exoteric Buddhism, which lived and moved in such thoughts. In this connection it is entirely useless to put together mere abstractions; rather must one recognise the world of reality. It is an utter certainty for Buddhism that man always returns to the earth; the Buddhist, however, looks on this in the following way. He says: “Combat the urge to descend into these incarnations, for thy real task is, as quickly as possible, to free thyself from the thirst to go through them, so as to live in freedom from all earthly incarnation in a spiritual realm!” It is thus that the Buddhist regards the sequence of human incarnations, striving to acquire all the forces he can in order to withdraw from these incarnations as soon as possible. One thing Buddhism has not got—and this is plain in its exoteric teaching. It does not contain anything that can be called an impulse strong enough to grow ever more towards human perfection. That would enable the Buddhist to say: “By all means, let the incarnations come! Through the Christ Impulse we can so shape ourselves that we can extract ever more and more from them. Through the Christ Impulse we possess a force which can give these incarnations an ever loftier content. Permeate Buddhism—or what is found in it of the true doctrine of reincarnation—with the Christ Impulse, and you have a new element which gives the earth a new meaning in the evolution of mankind!”

On the other hand, Christianity has the Christ Impulse, and that as something exoteric. But how has it regarded this Impulse in earlier centuries? Undoubtedly the exoteric Christian sees in it something infinitely perfect, that should live in himself as the great ideal which he himself approaches ever more and more. But how presumptuous it would be for the Christian to think that in a single earthly life he could have enough power to bring to fulfilment the seed which can be kindled into life through the Christ Impulse! How presumptuous it would be for the exoteric Christian to believe that in one life he would be in the position to achieve anything adequate for the unfolding of the Christ Impulse. Accordingly the exoteric Christian says: “We go through the gates of death. Then in the spiritual world we shall have the opportunity to develop further and to unfold the Christ Impulse further in that world.”—And so the exoteric Christian conceives of a spiritual life after death from which there is no return to the earth.

Does, however, an exoteric Christian who believes that an existence in a spiritual world is thus added to the life on earth, understand the Christ Impulse? He does not understand it in the least. For if he did, he would never believe that what the Christ Impulse has to give him can be achieved in a spiritual life beyond death, without any return to the earth. In order that the Deed on Golgotha could take place, in order that this victory over death could be achieved, the Christ Himself had to descend into this life on earth; and this indeed He had to do in order to accomplish something which can be experienced and lived through only on our earth. The Christ came down to earth because the power of the Deed of Golgotha had to work upon men in the physical body.¹ Hence also the Christ-power can work at first only on men in the physical body. What man has received of the power of the Mystery of Golgotha in the physical body, this can then work further, when he goes through the gate of death. But only as much of the Christ Impulse as man has taken into himself in the life between birth and death works on. Man must strive on to the further completion of that which he has already received, when he comes again to the earth, and only in his successive earthly lives to come can he learn to understand all that lives in the Christ Impulse. Never could man understand the Christ Impulse, if he lived only once on the earth. This Impulse, therefore, must lead us through repeated earth-lives, because the earth is the place for the discovery of the meaning of the Mystery of Golgotha.

And so Christianity is only complete when one replaces the assumption that one could live out the Christ Impulse in one incarnation, by the other thought, that only through repeated earthly lives can man so perfect himself that he may live out in himself the Christ Ideal. What he has experienced on earth in connection with it he can then bring up into the spiritual world. But he can only bring as much as he has grasped on the earth of that Impulse, which itself had to be fulfilled on the earth, as the most important event of all earthly happenings. Thus we see that the thought which must next be added to Christianity out of spiritual revelation is the thought of reincarnation, born from out of Christianity itself. When we understand this we shall see what it signifies for us to-day, in the sphere of Spiritual Science, to be conscious that we fashion ourselves out of the Whitsun revelation. It signifies for us that we are right in listening to the revelation, in seeing a renewal of the revelation of that power which was in the “fiery tongues,” which descended upon those who first understood the Christ.

In this way, a great deal of what has been said recently in our Movement can come before us to-day with new meaning. We see the fusion of East and West, of the two mighty revelations of Christianity and Buddhism; we see them flow together in the spiritual. And through the right understanding of the Christian Whitsun thought we can justify the flowing together of these two greatest religions of the earth to-day. But it is not through merely external impulses that we can unite these two revelations; that would be to stop at mere theorising. Anyone trying to take what Christianity and Buddhism have provided up till now and to weld them together into a new religion would not create a new spiritual content for mankind, but only an abstract theory, incapable of warming a single human soul. If this is to happen, new revelations are necessary. And that, for us, is what resounds to-day as the proclamation of spirit-knowledge—audible, it is true, only to such as have matured themselves in spiritual-scientific schooling: “Let the Christ, who is always with us, speak in us.”

We know that we live in an important time of human evolution: that already before the close of this century new forces will develop in the human soul which will lead man to the unfolding of a kind of etheric clairvoyance, whereby, as if through a natural development, there will be renewed for certain human beings the event which Paul experienced at Damascus; and that in this way, for the heightened spiritual powers of man, Christ will return in an etheric garb. Ever more and more souls will share in what Paul experienced at Damascus. Then it will be seen in the world that Spiritual Science is the revelation, heralding a renewed and transformed truth of the Christ Impulse. Only those will understand the new revelation who believe that the fresh stream of the spiritual life into which Christ poured Himself will remain living for all ages to come. Whoever will not believe that, may preach a Christianity which has grown old. But whoever believes in the Whitsun event and understands it, will also bring to mind that what began with the Christian evangel will develop ever farther and farther and will speak to men in ever new tones; that there will always be present the individualised soul-worlds of the Holy Spirit, the fiery tongues, and that in ever-renewed fire and impulse the human soul will be able to live with and live out of the Christ Impulse.

We can believe in the future of Christianity when in very truth we understand the Whitsun thought. And then there comes before us the mighty picture, with a force that works like a force present in the soul itself. Then do we feel the future, as the first understanders felt it under the inspiration of the Holy Spirit, if only we are willing to make alive in our souls that which knows nothing of the boundaries separating the different parts of humanity and speaks a language which all souls, all the world over, can understand. We feel the thought of peace, of love, of harmony, which lies in the Whitsun thought. And we feel this Whitsun thought enlivening our Whitsun festival. We feel it to be a surety for our hope of freedom and eternity. Because we feel the individualised spirit awakening in our souls, there awakens in us the most significant element of the spirit: the endlessness of the spiritual. Through sharing in the spiritual, man can become conscious of his immortality and his eternity. And in the Whitsun thought we truly realise the power of those primal words which Initiate after Initiate continued to implant, and which reveal to us the meaning of wisdom and eternity: we feel them as a Whitsun thought, handed on from epoch to epoch, in the words which to-day for the first time sound forth exoterically:

Being is ranged by Being in the widths of Space,
Being follows on Being in the courses of Time,
Remain'st thou in widths of Space, in courses of Time,
Then art thou, 0 man, in the passing world alone.
But above them with power thy soul itself upraises
When, divining or knowing, it beholds what passes not;
Beyond the widths of Space, beyond the courses of Time!

Wesen reiht sich an Wesen in den Raumesweiten,
Wesen folgt auf Wesen in den Zeitenläufen.
Verbleibst du in Raumesweiten und Zeitenläufen,
Bist du, 0 Mensch, allein in Gebiete der Vergänglichkeit.
Über sie aber erhebt deine Seele sich gewaltiglich,
Wenn sie erahnend oder wissend schaut das Unvergängliche
Jenseits der Raumesweiten und jenseits der Zeitenläufe!

• 1. i.e. in and through physical consciousness.

A basic quality of anthroposophy is the pursuit for ideas, for mental pictures, for concepts of the world that are rooted in reality in a much deeper sense than the concepts, mental pictures and ideas of the scientific worldview are. Indeed, this could seem very weird at first, because many people believe that these scientific mental pictures are rooted very deeply in reality.

However, even if one disregards what I have brought forward in the three talks I held here this year and only looks at that which reasonable naturalists have brought forward concerning what natural sciences have to say about the being of the events of nature, one will get the insight that also such natural scientists are clear to themselves that with the usual scientific ideas one cannot penetrate into the being of reality. How much just natural scientists have spoken about the limits of the scientific knowledge! I have brought forward the typical fact in the first talk that one of the most significant disciples of Haeckel, Oscar Hertwig (1849-1922), published a basic book during these years where he shows that one cannot come close anyhow to the being of the life phenomena just with the scientific concepts, which celebrated the greatest triumphs in the second half of the nineteenth century.

As long as it concerns penetrating only into the being of nature, these limitations of the scientific images do not at all appear. Nevertheless, they appear if the human being wants to apply the soul forces that he uses to scientific cognition also to the moral-social life. What is maybe a mere error or a mere one-sidedness in natural sciences—if it is taken as a basis of the moral-social life—becomes injurious, causes minor or major disasters. One of the biggest disasters is that, in which we live during these years.

As peculiar as it will appear to somebody: someone who is able to grasp the things in their deeper coherence gets clear about that what happens now as such tragic events is associated with the inadequate moral-social ideas which prepared themselves since centuries and which showed to advantage in particular in the nineteenth century. The mere science, the mere knowledge, the mere theory corrects in painless way if inadequate concepts are inserted in it. Reality corrects at pains and disasters if actions are inserted in it, which arise from inadequate knowledge and penetrating reality.

Now we will get to apparently remote mental pictures if we want to apply the anthroposophic spiritual science to the moral-social life, remote only because they still appear very strange to the present habitual ways of thinking because of the prejudices with which one is coming up to meet them. I must take the starting point from calling attention to the fact that the consideration of the human being has become relatively one-sided just under the influence of the modern world view, so that, actually, also far-sighted naturalists attempt to penetrate not only into the pure physical side of the human being but into his whole nature.

Since only if his whole nature is considered, it can become reality in the social-moral life, can any influencing control work salutarily on the social-moral life.

It could now seem weird if anybody says, for the whole consideration of the human life it is necessary that one not only considers how the human being is active in the wake day life but that one has also to regard the other side of life, the dream life, to take the whole human being into account.

Reasonable naturalists even attempt today to come close to this dream life, while they want to consider the subconscious. However, already in case of the consideration of dreams it becomes obvious that such attempts work with inadequate cognitive means because they want to refrain from anthroposophy.

What spiritual science can show with its means leads us to the cognition that this sleep-dream life flows into the whole life of the human being much more intensely than one believes in the one-sided scientific consideration. I have to foreground a sentence which seems paradoxical even today to most people which will been corroborated, however, more and more if one goes over from abstractions to realistic concepts.

I could give a comparative psychology of the sleep of plants, of animals, of the human beings, it would turn out that it is more difficult to spiritual science than to the one-sided scientific consideration because it cannot take simple concepts as starting point and cannot encompass the whole world with them. As death of the plants, animals, and human beings is something else to the spiritual researcher, the sleep, the dream life of animals and that of human beings is different to spiritual science.

Spiritual science finds out for itself with its means that we can have our ego-consciousness only because we experience the sleep and the wake consciousness alternating in such a way as we experience the sleep as human beings. It is a trivial view that the human being must sleep because he is tired. However, already the consideration of a pensioner who visits a talk or a concert and who is most certainly not tired, but falls asleep after the first five minutes, proves adequately by experience that the theory of tiredness is most certainly not true. Only that will understand sleep who understands it as an internal rhythm as it must penetrate life and as we got to know such a life rhythm yesterday as one of the members which correspond as bodily tools to the soul being.

The human being has to spend his life as it were,—as well as the single tone can never be music but only in the interaction with other tones the impression of a melody or harmony can originate—in such a way that life condition interacts with life condition and an interaction takes place in time. Rhythmical events must form the basis of the soul life. Rhythmical events are also that which in the alternating conditions of sleeping, dreaming, and waking takes place fact.

One normally believes to understand this sleeping and dreaming condition if one considers it in such a way as it presents itself to the usual observation. However, just if one considers it in such a way, one will never get a real view of the nature of dream or sleep. Only if one can envisage the everlasting essence of the human being, one will also be able to recognise that—if the human being withdraws from the wake day life if he falls asleep and dreams—that then in him that is even more active which belongs to his everlasting being, than while awake. Save that the human being, as he is in the present world period, has developed little of this everlasting. If this everlasting does not have the basis of the bodily life as in the wake day life, if this everlasting is on its own as in sleep, that appears in this everlasting which points, indeed, to conditions that are different from those which proceed between birth and death, but points to them in such a way that the immediate perception, the immediate consideration cannot prove its nature at all.

Hence, spiritual science shows that the nature of dream, for example, is misunderstood in manifold way. One misunderstands it; one interprets dreams in the old way superstitiously if one considers the contents of a dream and is of the opinion that the dream may be prophetic. However, one also misunderstands the nature of the dream if one as an enlightened person smiles only at those who regarded something as prophetic in a dream.

Spiritual science shows that it is true that something prophetic is in the dream. In the dream that being works in us which is associated with our future in such a way that it still encloses that in us what we carry through the gate of death. The forces of our everlasting soul work prophetically in the dreams. The pictures of the dreams are memories of the past. One may say, the nature of the dream is falsified because the human being is not able to work really with that what works in the dream as his being. He dresses what he cannot realise in the pictures, which his body, certain sensory reminiscences, certain memories give him from the past life.

All that falsifies the dream and is a mask of the dream. As well as it is superstitious to think of the pictures, which appear in the dream, a healthy kernel is contained in the superstition that the dream has something prophetic. However, this prophetic cannot appear in the usual observation of the dream. The dream is just something exceptionally significant, considered spiritual-scientifically.

However, the important is something else; it is that one is of the trivial opinion that the human being lives and dreams at a certain time and at another time he is awake, fully awake. Spiritual science shows that this is a wrong opinion. The state of dreaming, of sleeping does not stop if we awake; these states continue into our wake day life; the wake day life drowns them only. This wake day life, the imagining, is as it were a bright light that outshines what remains subconscious. However, while we feel our wake day consciousness flowing in our soul, a continual dream life and sleep life penetrating the whole awake life flows subconsciously in us. We dream if we add feelings, affects, or passions to the clear mental pictures. I have pointed out in the first talk that that which spiritual science searches as coherent, was always found by single outstanding persons like with flashes and I have pointed to the great aesthetician and philosopher Friedrich Theodor Vischer (1807-1887). When he wrote his article about Volkelt's book The Dream Fantasies, he pointed out that nobody who does not understand the emotions, passions, and affects understands the nature of dream. However, one called Vischer a spiritist because of this assertion. Thus, we keep on dreaming in the usual life. Save that the pictures of the dream if we have awoken do no longer appear but that what proceeds now as feelings, affects and passions appears with the same degree of reality in us as the dream does.

In the feelings, affects, and passions lives also what lives in the imagining. Nevertheless, it lives in it in such a way as the mental pictures live in the dream. However, if we develop a feeling, a passion, we do not become aware of the pictures that form the basis as they form the basis of the dreams, but we become dreamily aware of the feeling, of the passion.

Similarly, the sleep in the wake consciousness forms the basis of the will. Why were there discussions repeatedly in the course of the spiritual human development about the nature of the will, about the free will? Why have the philosophers never agreed how actually the will lives in the human being, whether as a free or as a not free one? Because the usual wake day consciousness oversleeps that which happens in the will.

Although our mental pictures are clear during the wake day consciousness, we oversleep the real process of willing. In this will, something deepest of the human being lives, but one is not immediately aware of it.

Spiritual science now shows that it sees with the beholding consciousness into the supersensible world. With the levels of Imaginative and Inspired knowledge, it penetrates into that world which exists for the usual consciousness only in the chaotic dream world. To the human being with the usual consciousness that only emerges as distorted dreams from the world of the everlasting which works beneath the outer sense-perceptible. With the Imaginative knowledge, with the Inspired knowledge spiritual science fetches the true figure of that which lives and weaves in these undergrounds. With the Intuitive knowledge it fetches what one oversleeps otherwise, what the darkness of the consciousness covers completely.

However, you learn from it that in the human life not only that prevails what one can overview with the usual wake consciousness, but that in the human life—because dream and sleep also penetrate the wake day life—that prevails what is real, what for the usual wake consciousness is not accessible what one can only grasp with the beholding consciousness as concepts, as mental pictures. Hence, let us look at the social human life as it should be enclosed with the social, moral, political concepts and we discover that something lives in the human life that is only dreamt that is even overslept.

This is the secret of the social life and of the historical life; this is the secret of the moral-social existence. With the concepts, which come up from the habitual ways of scientific thinking and which belong completely only to the usual wake consciousness, one cannot grasp history, with these mental pictures one cannot grasp the moral-social life.

Yesterday I have pointed to the fact that spiritual science should bring back something to the human being that he has lost. For centuries, for millennia there were instinctive impulses the awareness of which spiritual science has to generate. It is interesting to envisage the intervention of modern natural sciences from this viewpoint of the human development. If one asks for these modern natural sciences and their significance only in such a way as one often does today, one gets to a completely wrong concept. One always assumes that these natural sciences have originated in such a way because just the concepts that they give correspond to reality. Someone who has insight in the matters knows that the following view is true: anybody who stands firmly on scientific ground must be a sceptic at the same time because he knows that these scientific concepts correspond to truth only superficially. These scientific concepts did not appear in the human evolution because the human being was silly and childish for millennia, as many people believe, but they have originated for a quite different reason.

If one looks back in time where one recognised nature and spirit more instinctively, the human being had concepts on one side that he applied to nature in such a way that he spoke of events of nature, of the being of nature, as if these were also something mental; and if he spoke of his soul, materialist mental pictures interacted.

Even in our words “spirit” and “soul” are still materialist mental pictures if we know these concepts historically to a T. The human being has still grown together with nature so that he did not distinguish his mental exactly from nature. The recent historical development means that the human being has gone adrift from the natural existence. Just, therefore, he has formed such concepts of nature as they show the contents of the modern scientific thinking that do no longer contain anything mental. To attain such a developmental level, the human being has developed these scientific concepts for his sake. Not because this is the only saving truth to which one got finally, but because the human being could get to a certain level of freedom, of self-determination only because he has got free from nature and has formed concepts which should enclose nature and which can give the soul nothing.

If the human being has such concepts of nature, one has to draw his attention all the more to own forces of his inside to which we have pointed yesterday. Then his self-consciousness can only awake in right way. We live in a transitional condition. Natural sciences will generate a spiritualistic conception of the soul life.

The scientific materialism has the big merit, because it divests nature of any mental to lead the human being to a high level of self-reflection.

If one looks at the development of modern natural sciences in such a way, they seem to be created for an “education of the human race” in the sense of Lessing. Then the scientific concepts have been developed so that the human being has no longer to ensoul nature mystically, as in former times, but that he gets free from any mental in the view of nature, but that he has to fetch that from the depths of his being which spiritualises this mental. Then one may regard the entitled materialism of natural sciences as something great.

One only defames anthroposophy if one says that it is anyhow in conflict with natural sciences. On the contrary, it points to the big, significant role that the scientific development has in the educational process of the human race. However, what appears as scientific mental pictures is just not adapted to grasp the moral-social life, it is not adapted to form concepts, mental pictures, or ideas from which actions can arise in the moral-social life. That which the human being overviews as nature, he overviews it in the wake consciousness.

Not such impulses form the basis of the moral-social life, of the historical experience as the wake day consciousness has them for seizing nature, but such ideal impulses form the basis of it as they appear, otherwise, only in the dreams.

Thus, spiritual science gets to the weird result that the historical life, the social life of humanity cannot be encompassed by a soul being which has built up itself with natural sciences and wants to write history after the pattern of natural sciences, wants to consider sociology after the pattern of natural sciences. Which inadequate concepts has one attempted to understand the social life with the cognitive means of natural sciences!

One needs only to remember the English philosopher Herbert Spencer (1820-1903) who wanted to enclose anything actual in which the human being lives, also the sociological configuration of humanity. He wanted to apply the concepts of embryology to the social life, to the configuration of the moral-social life: The embryo develops in such a way that one has to distinguish in its early state the ectoderm from which the nervous system evolves, the endoderm from which other subordinate organs evolve, and the mesoderm. From these three parts, the human embryo develops gradually. In the moral-social development, Spencer also distinguishes three impulses. He says, as in the natural development ectoderm, mesoderm, and endoderm exist, three parts exist in the social becoming of the human being. He wants to show: as the embryo has the ectoderm, the human being develops what is militarily and politically strong from the social ectoderm; that what works and practises agriculture from the endoderm; and the commercial class from the social mesoderm. There one has a parallelism between the ranks of the social-moral life and the layers of the embryo. It forms the basis of this view that because from the ectoderm the nervous system develops also from that what corresponds to the ectoderm in the social-moral life the most valuable must develop in the state. Hence, Spencer's worldview depends on considering the actually valuable class as the military one. In it the political higher life should develop. As the nervous life originates from the ectoderm, the political, the leading class should originate from the military. I do not keep characterising this strange view of the philosopher Herbert Spencer, I only want to point to it. I could still bring in many examples how one has tried to apply scientific mental pictures to the social life and to understand it with them.

However, the peculiar is that the old instinctive cognition that enclosed mind and body, matter and spirit at the same time was a not fully conscious cognition that bit by bit changed via the scientific purely external cognition of the dead into the higher levels of cognition to which spiritual science points today: to the Imaginative cognition of the beholding consciousness, to the Inspired cognition, to the Intuitive cognition. Scientific knowledge is only an intermediate stage between the instinctive cognition and the higher cognition that I have characterised in my books The Riddle of Man and The Riddles of the Soul. The beholding consciousness just disintegrates into the Imaginative consciousness that is the lowest level, the Inspired consciousness, a higher level, and the Intuitive consciousness, the highest level. It is typical only that for the consideration of the outer world the instinctive old cognition had to change into the scientific mental pictures. After this transition the other ways of spiritual knowledge will come. The social-moral life cannot have this transition. One has attempted it; but it cannot have it.

While skipping the scientific way of thinking the instinctive cognition of social-political ideas has directly to change into the conscious cognition of the same world, which is dreamt in the history and the social life of humanity. That which humanity dreams in history and in the social life can be only consciously recognised with the Imaginative, Inspired, and Intuitive consciousness. In this area is no transition from the instinctive consciousness via the scientific one to the Imaginative consciousness. It must become catastrophic if one wants to do this transition if one wants to insert such concepts that are formed after the pattern of scientific concepts into the social order. This happened in particular in the nineteenth century up to now. Scientific mental pictures work catastrophically if they transition into actions.

The transition from the old instinctive experience that used myths to the Imaginative cognition must be direct.

Thus somebody may ask mockingly: hence, one is not allowed to believe that one can master the social, moral life with the scientifically oriented concepts, but one can penetrate this social-moral life only salutarily if one realises that one has to deepen the concepts spiritual-scientifically?

Somebody may mock; he may close his eyes to the big signs of our disastrous time. However, it is in such a way. As well as already some people begin to take notice of spiritual science, which has a say if it concerns the configuration of reality, there will be more and more people who realise that one has to turn to spiritual science if one needs lively concepts for the moral-social existence. That is why, spiritual science has not appeared in our time from arbitrary agitation in favour of single people but because of deeper historical necessities.

We do not need to point to less significant personalities if we want to envisage that which we consider here. History as the science of the moral-social life is not yet very old. One believes that it is an old science. In reality it is, as well as it is practised today, hardly hundred years old. Everybody can convince himself of it. When history appeared, Schiller (Friedrich S., 1759-1805, German poet and writer) wanted to be one of the first teachers of history. Perhaps it may be good just to bring in a great personality as an example of that what is so often said that one can learn from history for the moral-social life of the human beings. How often does one hear from people, where every judgement is demanded about this and that what one has to feel under the influence of the tragic events: history teaches this, history teaches that.

Well, let us consider these teachings of history with one of the greatest: when Schiller started his professorship in Jena in 1789, he characterised a teaching of history that had arisen to him in the following way. Schiller said in his famous inaugural speech, it was the prelude of his historical lectures: “The community of European states seems to have changed into a big family. Their members may be hostile to each other, but do no longer tear each other to pieces, I hope.”

This is the lesson that even such a great man like Schiller drew from history! One has to consider that he spoke the words that should be prophetic in 1789!

How have the European peoples tortured themselves shortly after, and what does happen today again in this Europe! What a prophet was this historian, this genius Schiller?

Why is this that way? One could bring in many examples of the fact that a conception of history of such kind, as it is usual even today, gives nothing for life. Plainly and simply because one works in such a conception of history with mental pictures which are taken from the outer reality, the object of natural sciences. These concepts are not suitable to enclose history and the moral-social effectiveness what the human beings, as well as they are in life, only dream.

History is only dreamt. If we want to have concepts that can really intervene in history, in the moral-social life, they have to be scientifically clear, but the essentials should be that they grasp that clearly which appears from the usual consciousness only in the dreams of history and of the moral-social life.

I know that it is a paradoxical truth even today that people do not experience the historical development so that this experience works in concepts of the wake day life. Nevertheless, one has to acknowledge that truth. Then one will recognise of which kind the concepts, the mental pictures, the ideas and ideals must be which can master this life.

The art historian Herman Grimm (1828-1901) said more often to me in conversations, if one wants to have a historical consideration that really encloses the historical, then one cannot work with such concepts as the naturalist applies them, then one has to understand history with the creative imagination of the people. He said this because he still had no concepts of Imaginative cognition.—One has to take his starting point from that what remains in the subconscious as it were; one has to bring up this only into consciousness, but into a consciousness that is different from the usual one. A notion of that what is true in this area formed the basis of Grimm's intuition.

That is why someone is very much wrong who believes to be able to encompass history or the social-political life with the concepts that developed with the scientific thinking. Since someone who figures the things out knows, for example, that the most sure means to ruin a community in relatively short time is a parliament, in which you put nothing but theorists, professors who think scientifically. Let it legislate, and then you will cause the decline of the community with such parliament. Since they will put nothing but concepts, nothing but ideas into reality that can have no reality in the historical, in the social-moral life, but must destroy this social-moral life.

Hence, the remark of Herman Grimm is very fine when he said, it is strange that the excellent historian Gibbon (Edward G., 1737-1794, The Decline and Fall of the Roman Empire) describing the first Christian centuries did not describe the advancing, growing Christian life but that he could only describe the decline of the old life with his concepts.—One cannot encompass the growing life with mental pictures of the wake day life but with mental pictures only which originate from the dreaming consciousness.

In recent time, these things have become particularly important because just in the nineteenth century the scientific approach tried to start its campaign of conquest also in the historical, in the social-ethical life. Only few people braced themselves against it. In particular, socialism, which wanted to be scientific, supported the emergence of this thinking most consciously.

Socialism tried to put the social-moral ideas completely into the waters of scientific consideration. Just in the recent time this extreme way appeared to consider the social-moral life only from the viewpoint of material interests, class conflicts, impulses of surplus value et cetera as it happened with Marxism.

Spiritual science does not take the view that one has to deal with either—or everywhere, but that concepts show one-sidedness as a rule. I have often enough used the comparison: if the spiritual researcher advances to concepts, so that he regards them as images of the real from different sides like four photographs of a tree from four sides, one can describe the world from a pantheistic, theistic, monotheistic, or polytheistic viewpoint.

One realises the true meaning of these things only if one looks at them as one-sided images of reality that can never enter into abstractions, but only into the living oneness with itself. Hence, you must not understand what I want to say now in such a way, as if I wanted to condemn everything lock, stock and barrel that has come up under the influence of the socialist thinking. I would not dream of that. Since this view has brought much valuable things, and it has fought its way through hard enough.

Those who are the significant official bearers of the cultural life who have to keep watch that right concepts and images originate have simply rejected for decades what has come from this side until not only the scanty concepts of the older academic socialism, but the much more voluminous concepts of modern socialism have become socially acceptable.

Such things are beyond the spiritual-scientific consideration that does not advocate anything which wants only to face up objectively to the facts. However, one has to say that this approach of the recent socialism, in particular the materialist historical view, is scientifically oriented. What are they in truth?

To the spiritual researcher is that which, for example, Karl Marx (1818-1883) has shown with urgent logic an expression of that what humanity has dreamt in social-moral impulses during four centuries up to the middle of the nineteenth century. Karl Marx described the impulses of the last three to four centuries. However, these impulses did not live in the wake day images, but humanity dreamt in its impulses, in its social, moral ideas. When actually the dream was already over when actually already a social-moral order had appeared as it was in the sense of the dreams of the last four centuries, Karl Marx wrote his books about what had already become a corpse from which one should awake. That what Karl Marx wanted to put as a program, lived in the time that was before, actually, even before he was there with his thoughts. However, reality demands that now—skipping the scientific way of thinking—the social-moral ideas are filled with the higher supersensible consciousness.

Once one could grasp this instinctively. Even that about which Karl Marx wrote was still dreamt instinctively. The new time can no longer venture to dream only to experience the social-moral ideas only instinctively; it must be able to immerse them into the Imaginative cognition.

One can say of any time if one wants to be trivial that it is a “transition period.” However, it concerns what transitions. In our time, the old instinctive cognition transitions into the conscious cognition.

In the area of the view of nature, our time has entered into the intermediate stage of natural sciences.

In the social it has to find the immediate transition from the instinctive social-political feeling of the old time as it existed, for example, in the Roman Law, it has to find the transition to the creative also where the moral-social ideas intervene immediately: in the area of education. With pure knowledge concepts, one can be neither a pedagogue nor a politician, nor anybody who participates in the creation of the social life at this or that place. A time will come where one will smile at the economics, at the sociopolitical theories as one smiles today if any theorist who is called an aesthetician writes how a right opera or symphony must be, a theorist who cannot compose who can only consider a symphony or an opera aesthetic-academically who cannot create out of Imagination. One would laugh if he put that as classic example.

As weird as it sounds even today: one will consider this way what appears as economics from mere concepts of the wake day consciousness, which turned out to be so inadequate. One will smile at it as an error that was comprehensible in the scientific age. However, one will overcome it if the consideration of the social-moral life is associated livingly with the supersensible reality that brings the supersensible into the legal life, into the spiritual life, which is penetrated by social love.

One can even give in detail that someone who wants to participate in the state-social design of a community can obtain a picture of a scientific consideration only which has something artistic which itself is artistic-creative. Not aestheticians, but composers have to create operas and symphonies. Not scientifically thinking theorists can find social concepts, but those who are penetrated with concepts that are out of this living that emerges, otherwise, only in the dream impulses, in the feelings, in the affects, and passions, and in the will itself.

The social design of any community can only arise from the Imaginative knowledge. That life which penetrates the social communities, that dream life, which flows from the human being in the love of a human being to his fellow man, where love becomes duty, can experience its outer configuration only in the community under the influence of Inspired concepts of the beholding consciousness.

The legal life is still the echo of old legal concepts even today and remains so dark to the scientific view about which one messes while one looks for all possible and impossible scientific psychological concepts of the recent time,. It will be able to become creative again if it is penetrated with Intuitive knowledge.

Really, it does not concern a few anthroposophic dreamers but human beings who should become able to put themselves powerfully into life. It does not concern the foundation of single colonies of a few people who want to have a good time or to be vegetarians somewhere in a mountain area and lark about there, but this is why it concerns understanding the signs of time knowing what is really historically inevitable in the developmental course of humanity. Anthroposophy is not the hobby of single groups; anthroposophy is something that the spirit of our time demands.

Many educational rules will give way to the knowledge that one can find spiritual-scientifically from nature, from the being of the human being. The future pedagogues will have no preconceived rules. However, an understanding changing into immediate, recognising love with the growing human being will penetrate the pedagogue. He will learn things quite different from theoretical education; he will learn to stand in the full life. Hence, he will also cope with any individual being. One will understand how freedom and necessity penetrate each other in life.

One understands that the moral-social life, considered scientifically, would be in such a way, as if I had three objects here. I light up the first object; then I light up the second object, the first one gets dark; now I let the second object getting dark and light up the third one. I pursue this. While I pursue this and say, the first object was lighted up, that is the cause of the light of the second one; the second one is the cause of the light of the third one. Such an illusion, as if the first body which is lighted up from the outside worked as a cause of the illumination of the second one and the second as a cause of the illumination of the third. Such an illusion forms the basis of that historical approach which looks at the consecutive facts always as effects of the preceding facts. Thus, there is no causal coherence in the consecutive historical events as in nature. However, there is the fact that a common light illuminates the consecutive facts. One has to penetrate into this light with higher, supersensible knowledge.

What is good in natural sciences: to seize the things in detail, does not apply to spiritual. However, it does also not apply to the social-political life. To spiritual science, a description of the social-political life in detail would be as if a chess player just wanted to consider which moves he wants to do. He cannot carry out them, because this depends on the moves of the opponent. Nevertheless, one can still be a good chess player if he masters the rules of chess. One can stand his ground as a chess player. The same holds true if one wants to master life. Only in the realms of nature are defined laws. If one faces life, one has to have a skill that copes with this life. Then one must be always ready that anything of the wealth of life faces you as the opponent of chess faces the player.

Any child is like an opponent of chess to the teacher. Education will accept forms by which it makes the human being capable of life, able to penetrate into the nature of any single human being.

However, such a life in the social-political can arise only from a real cognition of that what is contained in the human lives and human beings what is dreamt there as history what is dreamt as social-political impulses. How much does one miss in this direction even today!

In spiritual science one has started studying since many years what is the nature of the Western European peoples, of the Central European peoples, of the East European peoples, which impulses really exist, how the different soul expressions are distributed geographically and historically, which impulses really exist. Only by the knowledge of the available impulses that Imagination, that Inspiration can originate which can enjoy life in the moral-social ideas, as they become prominent in the social life, in the legal life. I would like to point to a very promising start just here in Switzerland. Your fellow-countryman Roman Boos (1889-1952) has published a book about The Over-all Work Contract under Swiss Law, a book that grasps the nature of certain institutions and concepts available in the legal life for the first time.

However, one has done various attempts in the recent time to recognise from the mental-social being how the laws, how the impulses gradually take place. Thus, an American has written a very interesting book in which he wants to show that the peoples split up into two groups: One group are the ambitious, the progressive peoples, the others are the descending peoples. The American, Brooks Adams (Peter Chardon B. A., 1848-1927) describes the soul life of the ascending peoples in the following way: it arises from a basic soul quality, from the imaginative-warlike; so that the peoples who have future are gifted with Imaginative fantasy life and with warlike impulses. That is not my opinion but that of the American Brooks Adams. Those peoples who become decadent are the peoples with industry and science.

This is one-sided, of course. However, even these one-sided considerations show that one has already done the attempt to master life with really moral-social ideas. However, one cannot survey life with the concepts that are formed only after the pattern of natural sciences. One can survey it only if one penetrates into the supersensible depths of life. One can do this only with the beholding consciousness.

I could only give scanty indications. In single talks, I can only give suggestions, which is why one can easily disprove spiritual science. However, today spiritual science is not so happy to have countless chairs at disposal as the other sciences have. This will also come. Spiritual science can only give suggestions also concerning the social-moral ideas.

If one surveys everything at last that I have brought forward sketchily today, I would let culminate it, while I show that the community must develop under the influence of vivid moral-social ideas also in such a way that the human being can develop as a whole in this community. However, to his whole being belongs what I have explained yesterday: the independent, everlasting being about which I have said yesterday that in it the idea of freedom lives.

The highest social-moral idea is the idea of freedom. No community will realise it in itself, which does not take its starting point from supersensible ideas. Since the supersensible can only prosper where the creation of the community originates from supersensible impulses, sensations, concepts, mental pictures. The mental pictures of the usual day consciousness do not work in that life in which the social-moral ideas work. If the human being wants to work in this life, he must work into this moral-social life with another member of his being.

One may say that the great persons of the past already realised with single light flashes what it concerned. As I have pointed to Goethe in another way at the end of the last talk I would like to point again to him today at the end. He did not yet have spiritual science. However, if he looked at the historical life and wanted to figure out what this social-moral life is, which embodies itself in history, he found strange words saying, the best we can have from history is the enthusiasm that it excites.

How wonderful is such remark! I said that Friedrich Theodor Vischer stated that one could not understand the emotional life if one did not understand the dream.—Goethe looks at the history of humanity, at the historical dream. He knows instinctively, intuitively that humanity is dreaming, while it lives history that the historical impulses do not enjoy life in the mental pictures but in that which enjoys life in the dream sphere of the historical experience. That is why, the best we have from history is not that “fable convenue” which you read in the history books and which we regard usually as history which gives, however, nothing but the corpse of that which develops as the stream of humanity in the social-political development.

Goethe knows: not that which you read in the history books is that which the human being has as best from history, but that which can be associated with this dream of history, as a creative quality: enthusiasm. With it, he pronounced a big truth from one side apprehensively, which must work reforming if humanity wants to overcome the catastrophic events of the present.

However, this truth can be complemented on the other side, while one points out that one cannot intervene with sophisticated concepts after the pattern of scientific mental pictures anyhow fruitfully in the social-moral life, but with concepts which are connected with life much more intimately, as the anthroposophically oriented spiritual science intends them.

One needs something stronger than the not creative ideas in history: one needs enthusiasm. Everything that should cause that the social-moral life can develop must arise from enthusiasm. However, from a right enthusiasm which originates if one can recognise by the connection of the single human being with the supersensible human by Imagination, by Inspiration, and by Intuition.

As Goethe could say on one side that the best we have from history is the enthusiasm that it excites, the spiritual researcher would like to add that anthroposophy attempts to penetrate into the supersensible; it tries to recognise the everlasting, the immortal, and the elements of freedom in the human life. However, the best it wants to give humanity will be that it gives enthusiasm that can develop the moral-social life.

In this direction, I wanted to give some indications and suggestions with this last talk to show that spiritual science does not want to be only a theory, but a force that co-operates from the innermost impulses of life with the energetic human life that we need in this catastrophic time.

It is not only desirable indeed in every area of thinking and life but also necessary to get to know the sources of error beside those of truth. Since one can only shelter from all obstacles which oppose the quest for truth by the knowledge of the sources of error. However, the knowledge of the sources of error is particularly necessary in the area of spiritual research because there the error lies in wait for you everywhere, so to speak. However, it is disguised in most cases so that you can hardly recognise it. In many cases it is in such a way that one can get to truth only on the paths of spiritual research if you can really defeat the error like an adversary.

I have explained the day before yesterday that the human being has no other means on the path of spiritual research than the human soul that can mediate between the human knowledge and the supersensible worlds. The usual science produces its outer instruments with which it observes its experiments. The spiritual researcher has as an instrument only what he can make of his soul, while he gets out soul forces, which are not necessary for the usual physical life and cognition, but are cognitive forces slumbering there, and enters with these cognitive forces into the supersensible world.

I have also shown that the soul—if it applies the characterised means to itself—advances first to the so-called Imaginative knowledge and how already there an error lies in wait for you against which the spiritual researcher must fight, namely the error to consider this imagery as something objective that exists outside of you in the world.

I have already said that any self-education of the spiritual researcher must tend to a strong willpower so that the pictures emerging in the soul are considered as nothing but reflections of own soul experiences. I have also said that one has to erase this Imaginative world from the soul, has to descend to unfathomable depths, and that only thereby the soul becomes able to feel the supersensible facts and beings objectively.

As a counter-image of the Imaginative knowledge, I have put the mediumship. Of course, it is not possible to repeat everything that I have said the day before yesterday; I want only to remember that I have drawn your attention to some doubtful aspects of mediumship. If I do not mention them today, you must not conclude that these doubtful aspects were not enough taken into consideration. I have already said what mediumship consists of. While with the Imaginative knowledge the inner vitality of the soul is strengthened, the consciousness is more strengthened than, otherwise, in the usual life, the ego; the usual consciousness of the medium is diminished, so that with the medium the usual thinking and feeling stop and an unconscious state takes place. Because the consciousness is expelled from the medium as it were. The forces that exist except the consciousness in the human nature are brought into the universal world being, and this world being with its spiritual subsoil and processes works immediately into the medium. The medium can thereby reveal itself, but not as an individuality, the interplaying forces and processes of the world reveal themselves. The medium becomes the revelator of the spiritual work and actions of beings of the world. Thus, the Imaginative knowledge with the strengthening of consciousness confronts mediumship where the consciousness is extinguished more or less.

Let us go first into the sources of error of mediumship. Those people who like to get knowledge by the revelations of media reject as a rule that the medium takes up some spiritual-scientific teachings, concepts, or ideas in its consciousness. That is, such researchers who want to recognise objective truth by mediumship do not like that the medium has learnt ideas of the spiritual world. From their viewpoint, they are right because the knowledge of spiritual science uses the consciousness strongly, and pushes its way into the human consciousness. Then it is difficult to blank out this consciousness of the medium, to quieten these strong forces really. Then one can experience that the medium instead of making known that which is independent of its own individuality reveals that only which has worked before as spiritual science. The investigators of this field are very much anxious as a rule to keep their media away from the influence of spiritual research.

A strong imagination of the medium is also not appropriate because it can describe various things in the world. Since every strong imagination works substantially on the individuality and pushes its way through if the consciousness is diminished. Thus, one may say, any active and creative content of the consciousness disturbs the manifestations of the medium. Yes, everybody knows who has experience in that field that people with strong imagination are just bad media. If a personality has taken up, for example, that which you can read in my Occult Science about the evolution of the planetary system, and can induce her/him to make manifestations, you will find out that that which the medium has learnt this way is mixed in her/his manifestations, while one can get, otherwise, the strangest results which are grotesque now and again. If one gets over the grotesque expression, it appears just with media of certain kind how cosmic connections of the evolution can be expressed. It is necessary for that who wants to investigate with the help of a medium above all to appropriate a certain experience to distinguish the subjective, individual consciousness contents of the medium from that which the medium cannot know and still manifests itself by it. Hence, for more trivial investigations one has to consider those manifestations of media in particular with which one knows for sure that the medium makes known something that he/she could not at all make known with her/his full consciousness.

I bring in things only which are exactly verified which everybody knows who has experience in this field, as one knows any scientific facts. If one receives a communication from a medium, for example, in a language which the medium has not learnt, then one knows that here something speaks through the medium that cannot be associated with the individuality; one knows that the medium unveils objective world contents.

Thus, everywhere we recognise the source of error by the peculiarity of the medium that the practical person has to avoid in this field. In particular, one has to consider this source of error if one deals with the observation of somnambulistic persons who make known something of the spiritual world by those methods, those manifestations to which they are enabled. There one will always find that something subjective is largely mixed in the manifestation. Someone who has experience in this area knows that a medium that is for example a Protestant receives her/his manifestations quite different from a medium that is a Catholic. One can experience that a Catholic medium whose emotional life is penetrated with Catholic views beholds certain beings in the spiritual world that appear, however, in such a way, as the person concerned imagines it, for instance, as an angel. What can be the case with such a Catholic medium will not be the case with the Protestant one. Hence, it is again urgently necessary, beside the observation of that which makes known itself by the medium to envisage the individuality of the medium exactly. Here we get to an area that can light up the sources of error to a great extent.

That who is a sceptic in this area or regards the whole story as folly will say, there you have it, there that makes known itself by such a person what he/she thinks, what he/she has in his/her consciousness.—Indeed, if one looks above all at that in its totality what the media unveil, then one will almost never escape the errors unscathed. However, the objective beholder of these things considers the contents of the manifestations less and less but it comes more into consideration that even such things can be experienced with diminished consciousness. The experience is considered.

If one appropriates the practice to ignore the contents of the manifestation and observes which processes happen in the human soul as results of this coherence of the human nature with the universal forces, then you realise why it is possible that once the manifestation is coloured Catholic and the other time Protestant. Since the experience of spiritual forces and beings matters that dress only in the described way. The error originates if one considers the sheaths as the essentials. You find truth if you can ignore the disguise and look at the fact that generally such a process takes place—no matter if and how the experience is coloured by the individuality. Since the experience is not an angel or anything else, but these are spiritual forces which you can behold only with careful investigations, but whose existence the medium can prove and express.

One cannot say easily where in the described area error stops and truth begins because really the one changes into the other. One has to characterise the matter rather in such a way that one takes a way where one approaches truth more and more if one acquires the practice to exclude the sources of error, so that probably someone who looks for truth in this area conscientiously can be very misunderstood in our present where one does not like such matters. One believes that that which he wants to tell as experiences is anyhow contestable. However, the conscientious researchers in this area, actually, do not at all mean that; they only mean the description of something that has appeared, and if they are conscientious, they themselves indicate where the sources of error are. However, it is sufficient to be able to show a path to attain knowledge of a spiritual world that is threatened by error, indeed, with every step you do. However, you can thrust aside the error, the further you advance. Hence, it is not a matter of answering the question: what is truth what is error?—but the matter is that there is a way to overcome the error gradually and get to the area of truth, so that truth is as it were like something that you approach as a distant aim. These are the essentials in this field.

Then it depends with the progress on this way whether one gets more and more to such experiments—if we like to call it so—in which the individual of the consciousness is extinguished, and that that which still remains intervenes only in the objective world processes. Thus, it is a question of decreasing the consciousness in mediumship. The more one succeeds in diminishing this consciousness and making the medium only an instrument for supersensible world processes taking place without her/him, the more one attains truth in this area. Besides, I have to call attention to one thing: if you are concerned with such a somnambulistic person who gets either by her/his nature at certain times or by certain, often rather doubtful means to such a state, you get principles of the supersensible world in their manifestations. Principles of the world express themselves; this comes strongly to light in the manifestations of the person concerned. Should beings of the supersensible world reveal themselves this way, they must take possession of the medium first, and one must have the possibility to look through the medium at the real beings that makes known itself. A trained view of such things belongs to it, which you can only acquire on one side by practice, on the other side by insight into that which spiritual science can give generally.

The Imaginative knowledge is the complete counter-image of that which I have just described. Today I tried to point sketchily to that which spiritual science has to say about mediumship, while I do not consider this, otherwise, as my task. However, that which I represent here should come from the counter-image of mediumship, from that which the human soul can explore which has made itself a tool by developing forces that are slumbering in it to behold into the Imaginative world. I have already spoken the day before yesterday, to what extent this Imaginative world is radically different from the pathological, fantastic world of hallucinations, visions, and delusions and so on. Now you may ask, do any errors ambush the esoteric also in this area like adversaries? Are there also sources of error?—This is absolutely the case. You can already receive, even before you enter into the supersensible world, an idea to what extent errors may generally originate if the soul is left to its own resources, as I have described it the day before yesterday, and takes the way into the spiritual worlds.

We have all possible worldviews or viewpoints in the usual world. There one has materialism, positivism, individualism, spiritualism and so on. Try only once to listen objectively to another person who feels pressured into alleging all logical and other reasons for materialism or spiritualism and so on by his whole education, by his whole life. Then you will convince yourself that it is never quite entitled, actually, to feel as an opponent of materialism or spiritualism and so on. You will realise that for all these viewpoints numerous reasonable arguments can be brought forward. You may mostly completely agree—if you are unbiased—with a representative of the concerning viewpoint. Even if you do not stand at all on the materialist viewpoint, you may say if you listen to a reasonable materialist: yes, nevertheless, it is well founded what he brings forward for his viewpoint. The uncomfortable begins where people are committed to any viewpoint unilaterally and attack and reject another viewpoint to the point of intolerability sometimes. It would be very well conceivable that somebody says who has experiences in this area: yes, I can be a materialist rather well, where materialism is entitled, and a spiritualist where spiritualism is entitled and so on. This possibility absolutely exists.

I wanted to give a sample in two talks that I have held here in last winter about the subjects: How Does One Disprove Theosophy? and How Does One Justify Theosophy?—a sample of how one can bring forward something positive for contrary standpoints. Reasonable people have always pointed to the fact that—considered unilaterally—no point of view shows the truth really. People, who get a feeling of this fact, often say, truth is between the contrary points of view in the middle.—However, this statement seems to someone who goes deeper into this matter in such a way, as if anybody said, if I have two chairs, I sit down not on the one or the other, but between them.—Goethe who had good experiences in this area said rightly, truth is not between two contrary opinions but there is the task in between which should lead us only to the facts.—As a rule, truth is to be found neither in the one nor in the other one-sidedness. This already becomes obvious if we have not yet entered into the supersensible world. This fact could work quite stupefying on someone who takes the knowledge seriously to whom knowledge is really a matter of life. Since you can describe everything unilaterally from a viewpoint and bring good reasons forward, and one can prove the same thing with maybe equally good reasons from the other side. This can lead in many cases to a kind of doubt about truth. However, it will not lead that who is strong enough to a doubt about truth but to an investigation about how the human being gets generally to a viewpoint.

If anybody is not committed only to materialism, but has saved so much freedom for himself to refrain from his approach and to exert some self-knowledge, then he can ask himself, how has my present life proceeded, actually? How have my habitual ways of thinking developed, what has induced me, for example, to follow more the material coherences? Thus, a follower of materialism may ask. The follower of a more spiritual view can also do that. There you already find in the usual life that one creates a subjective viewpoint. Thereby one gets to know the logical value of a viewpoint that one knows how one has got it how a certain life direction has induced one to think just in such a way. Not because one looks for truth in the middle between the different viewpoints, but because one recognises how this viewpoint has originated and why one judges in such a way, one becomes fair towards the other, and one gets around to acknowledging the value of the other viewpoint. The different viewpoints compensate each other if the followers of these different viewpoints practise self-knowledge.

Imagine once that some people of contrary viewpoints meet like in a board and quarrel about their different viewpoints. Somebody who has taken part in such a thing knows that, besides, normally nothing results. If people rise after hours-long discussion, everybody is normally still convinced fanatically of his viewpoint as before. If the attempt were done that such a board were quiet one hour and everybody checked during one hour only how he has got to his viewpoint, and if they started talking only then again, they would not start quarrelling. This possibility is imaginable. Since one would find understanding for the other viewpoint by self-knowledge, by investigation of the way which one has done to get to his viewpoint. Already in the usual life, it is obvious that self-knowledge is the way to approach truth gradually, and that then the truth positions itself in the middle that one, however, must not put his opinion between the contrary viewpoints.

This self-knowledge must take place to a much greater extent with that who wants to avoid the sources of error in the supersensible area. Here I have to say that the spiritual researcher can approach truth only if he begins to practise self-knowledge in the area of the supersensible in the extreme. He has enough opportunity if he does not surrender to that which appears as pictures in his soul at first, but if he can say to himself, you yourself are the pictures in your soul; even if they are maybe wonderful—this is no supersensible world; you yourself are all that, projected onto space.

Thus, the first step on the way to spiritual research already gives him the possibility of self-knowledge. Because you become acquainted with yourself this way, you learn only to eliminate yourself from that which can be then considered as objective. There is in the field of spiritual research no other way to avoid errors than to get to the full self-knowledge first, so that you can remove that which you yourself are from that which is left over. Here the spiritual researcher can recognise by a particular step, which he has to do, that he has advanced enough in self-knowledge. If this were not the case, one should not at all venture into the supersensible area. Since it is nothing as difficult for the human being as self-knowledge, because all interests, all inclinations, all sympathies that you have for yourself put themselves in the way and deceive us as it were while they lead us to believe that they are something real, whereas they are only reflections of our being.

One calls the step by which the spiritual researcher can know that he has the necessary self-knowledge “encounter with the guardian of the threshold.” What is this so-called guardian of the threshold? You can get an image of him only gradually. We suppose once that at a certain age we intensely look back at our development, at our favourite opinions, at everything that we have learnt, how we have felt up to now concerning sensory and extrasensory. Even if these things are very difficult—it is important to know that you have to put just such questions to yourself and to consider them as meditations beside the other exercises. This evokes the forces slumbering in the soul of which you can say that you get away by them as it were from your own being that you face yourself.

Single symptoms show this clearly in the Imaginative world at first. If you do such exercises of self-knowledge, you feel a certain change in the soul that is rather awkward at first. It consists of the fact that you grow tired of your own being in many respects. Someone is not yet a right spiritual researcher who has not strongly felt this weariness of the own being. Since strictly speaking you are everything that you have formed up to now as opinions, feelings and sensations, you hardly are something else in your consciousness. That all has now become something external to you. You are estranged from yourself. What you once regarded as your peculiarity becomes anything external to you; you feel empty, as nothing compared to that which you really are and which does no longer appear to you as something valuable as it used to be.

These feelings can be experienced so subtly that your soul life does not at all experience any danger if in so careful way the path is searched to the spiritual world, as I have described it in my book How Does One Attain Knowledge of Higher Worlds?.

With somebody who wants to reach higher levels of spiritual knowledge the described sensations must strongly appear so that his soul is transformed quite considerably and he feels as if he has everything that he had in himself now beside himself, and, hence, feels as if he faces an abyss. What he had up to now appears to him as something that he should no longer use. If you have intensely done such an experience, you feel another experience emerging in the Imaginative knowledge very soon that consists of the fact that you become acquainted with yourself in a new way. You get to know that which you have released as your own being as it were from yourself with all possible, mostly unpleasant qualities. Besides pictures of beings appear, and now they become critics of that which you really are. You see yourself surrounded by nothing but pictures of other beings that stalk you that judge everything that is good or bad in you.

Briefly, you feel your being as it were allocated to other beings. It is really something that is well met with the picture of Dionysus whose being is split and divided. Any training as it is described in How Does One Attain Knowledge of Higher Worlds? aims at the fact that you know how to behave in the right way at the moment when the just described occurs when, so to speak, not the own individuality perceives, but when the world perceives and judges you. However, for this moment you have to be trained first, so that you are not shocked. The fact that the human being does not behold and that he lives, actually, in a glass house and everywhere world forces and beings are there that see through him until his most secret depths would interfere in the usual life everywhere. One denotes the fact that he does not behold them that he is protected against them the encounter with the guardian of the threshold that leads into the supersensible world.

In detailed way, I tried to represent that in my mystery drama The Guardian of the Threshold where I tried to turn the truth described more theoretically into action. Now you get to know when you have experienced this encounter with the guardian of the threshold that everywhere not only the error of knowledge but also the real error lies in wait for you and that you have to take care of yourself everywhere and find the right possibility to look at the things as they are in truth.

Because self-knowledge is difficult, the risk of a substantial error arises that the spiritual researcher does not reach the point where he can place himself, so to speak, beside himself. However, you cannot say, here is truth, here is error, but only that you can wend your way to truth. The more you are able to consider yourself as an objective being, the more you approach truth. While the consciousness of a medium has to be diminished, it has to be strengthened with the spiritual researcher just in such a way that he is not mistaken about himself and about what he has in himself. While entering the spiritual world you have to target the fact as sharply as possible that you face your concentrated own self. Thus, you eliminate everything personal from the supersensible percipience.

Let us assume that a person wends his esoteric way honestly and conscientiously, he can maybe get to a certain point, then he loses his courage or desire, and he does not go further. Of course, you can suppress everything that you have experienced up to now. The spiritual researcher is not always a spiritual researcher but only at certain moments. If he were always in such a soul state, he would appear like a crazy person. That who has already transformed his soul to a certain degree and gives up the thing again can experience that he now mixes that which he has recognised up to now in the spiritual world chaotically with that which the sensory world gives him. The things intermingle, and then you are confused. The ears hear, but also something supersensible interferes, and you are confused. This can happen of course only, if you do not take the instructions into consideration which I have given in my book How Does One Attain Knowledge of Higher Worlds?. Wrong application of the methods may appear in any science. That, however, who has got to a certain end of this way will experience the following:

He not only surveys the qualities of his mind, his prejudices et cetera and does not involve them in his objective knowledge, but also never mixes pictures of that which the senses perceive which the physical reason invents in the objective knowledge. Since he will not be able to eliminate his personality. Now here we can get to a kind of definition of error in the supersensible world. This error consists of the fact that one has insufficiently cast off the own subjectivity, and, therefore, always the own individuality intermingles in the pictures of objective reality. It is quite natural on one side if one often says that everybody portrays that somewhat different which the seer perceives, and, hence, one can count on nothing at all. One can concede such a fact, but stressing this is trivial, it is just a self-evident fact. It is natural that the ideal of the spiritual researcher can hardly completely attained and that, hence, everywhere in that which the spiritual researcher describes a subjective, individual element intermingles. He, who can compare, however, will find that if one does not only look at the pictures, but at the experiences they are more or less similar.

Concerning the moral qualities that are necessary for the seer one has to emphasise that he must be conscientious that he must practise all those qualities that I have already mentioned the day before yesterday. It is correct that one can look into the spiritual world, indeed, only by the described processes that, however, the research results of the spiritual world are to be transferred to the concepts of the physical reason. You have to search them in the supersensible world; you can understand them with common sense. It is true that someone who can think well can also properly judge that which he experiences in the spiritual world. Someone who is a fool in the sensory world and cannot think logically describes everything that he beholds wrong and caricatured. That also applies to the moral qualities of the person concerned. Somebody who wants to get with immoral attitude to the spiritual world will just get in the spiritual world to the disturbing and hampering things and beings and he recognises them distorted and caricatured because of his immoral attitude. However, someone who enters with moral attitude finds the beings of the spiritual world that show the things in their right mutual arrangement and weightiness.

Thus, the determinative of truth or error in spiritual research is not anything that you acquire to yourself as a seer only, but something that you have already acquired before in intellectual and moral respects. In particular, moral things are strongly involved in how one interprets the supersensible phenomena. Someone who is prejudiced in a certain belief who has sympathies and prejudices for the fact that something certain should be true, brings this disposition, this prejudice into the supersensible world; he interprets the phenomena after it. Everything that he fathomed and announced of the spiritual world can be an error because it is coloured with his subjective belief.

Here is the area where I have to point—after we have discussed the sources of error of spiritual research—to the sources of error by the dissemination of spiritual science. In a way, the dissemination of spiritual research resembles the dissemination of any other research. As for example not everybody can be a chemist, but everybody can accept and figure that out what the chemists have investigated in the laboratories about the substances, everybody can judge, even if he is not a spiritual researcher, what the spiritual researcher announces, namely not only up to a certain degree but to its full extent. In this respect, the things are similar; in other regard, they are dissimilar. They are dissimilar because chemistry, mathematics, or any other science is something that one can face cool and objectively if researchers announce it, even if with true thirst for knowledge.

This is not the case with spiritual research. Spiritual research touches the most intimate of our hearts, the big questions of life. As the researcher carries his prejudices, his belief, his sympathies and antipathies into the spiritual world and thereby distorts the things and beholds wrong, the audience, the confessors—let me use the term—meet the spiritual researcher with certain beliefs, certain sympathies, or antipathies. Something develops that does not lead to an objective judgement, but that is associated with all possible things which take effect from human being to human being. As strongly as the soul longs for experiencing something about these things, as the human soul is careless now and again to apply the unbiased reason to judge what the spiritual researcher brings forward, although it could be judged completely. Then belief often replaces an unbiased judgement because one likes that which the one or the other says maybe only because he brings it forward emphatically or because one finds him pleasant. The belief replaces the objective, conscientious verification; one accepts the things trusting in authority. The worst is if authority mania interposes itself between the spiritual researcher and his audience. Therefore, as with all things about which we have heard today that the spiritual researcher should follow them he keeps guard as it were beside his own self. The confessor, who listens to the spiritual researcher, should pay attention to his common sense and repeatedly carry out a kind of self-inspection to realise how much belief, prejudice, and sympathy intermingles in the facts that he accepts with the messages of the spiritual researcher.

Since in double respect accepting at mere belief causes big damage is a source of error just with the dissemination of spiritual science. The one is that the confessor does not develop healthy judgement what is the most necessary. Because common sense can be practised best of all if the results of spiritual research are thought through; you deprive yourself of the best opportunity if you accept these results at mere belief. The second one is: because the things are important which the spiritual researcher has to say, he may exercise an incorrect influence over his supporters—if the listener does not constantly keep his common sense in readiness—because one believes him because one takes up that prejudiced what one should check, actually. Thereby the spiritual researcher tries—instead of exercising an entitled influence, while he is convincing and the listeners realise what he says—, to persuade while he overpowers their common sense. Even if this ideal condition cannot yet be reached today, one has to say that if truth should prevail the confessors should make it to the spiritual researcher as difficult as possible to spread his truths and should impose the highest requirements on him if he expresses his knowledge in concepts and ideas of common sense. Then one counteracts what, unfortunately, is a fact and a forever returning source of error with the dissemination of spiritual truths that charlatanism and all possible similar mingles so easily with spiritual research. Unless just common sense is applied permanently, one does no longer know where conscientious spiritual research and where charlatanism and humbug is, and everything is thrown together.

Two oppose soul directions will throw charlatanism and conscientious spiritual research together. One soul direction is that of those who are prejudiced in authority mania, who make themselves confessors of spiritual science light-heartedly because of their sympathies and prejudices. They mingle everything and often accept the one as well as the other. There is for this kind of people who are oriented in such a way no other remedy than that there are conscientious spiritual researchers who position themselves conscientiously on the ground of truth. Only experience can teach us whether this is the case. The different people who may hardly differentiate charlatanism and conscientiousness and jumble everything up are those who do not at all want to go into the matter who judge about the matter cursorily with some concepts they have knocked together, and who—because they often succeed in uncovering fraud—not only label everything with this name, but lump everything together. The direction of the religious confessors often regards the biggest charlatanism as irrefutable highest truth, the other kind of human beings, the biased ones, the non-experts, even regards conscientious spiritual research as charlatanism and error sometimes, and one cannot bear a grudge against them because they do not better understand what they say.

Thus, it will be necessary above all, so that truth and not error can prevail with the dissemination of spiritual research, that in particular with the confessors of spiritual research critical reason, critical judgement, and common sense and not belief in authority develop. This belief in authority will already wither away if a knowledge spreads among those who like and need spiritual research, a knowledge that is not common, unfortunately, among the confessors of spiritual science that a seer is no higher animal because he can behold in the supersensible world. He does not differ from other human beings, just as little as a chemist, a botanist, a machinist, or a tailor. The possession of spiritual knowledge does not really determine the value of the human being but only that he can investigate this area and bring the acquired knowledge to his fellow men. Only his common sense determines the value of the human being, his power of judgement and his moral qualities. Just spiritual research could prove that intellectual and moral qualities of the human being already determine his value, before he enters into the spiritual world, and that if he is inferior there the results of his research will be inferior. It is exceptionally necessary to realise this. Even more than the opponents of spiritual science, its supporters should take stock of themselves in this field.

Thus, I tried today to describe not only the possibilities of error finding spiritual truth, but also the possibility of error with the dissemination of spiritual truths. I tried to evoke a sensation that conscientious spiritual research acknowledges that its opponents can often argue this or that rightly and that conscientious spiritual research can and has to argue in the same way because it is just important in this area to face the error to recognise the truth. For the confessors of spiritual science has that who wants to be conscientious, as a rule, only one consolation: truth has a strong power, and, even if error slips in because of the belief in authority, by the self-correction of truth those are cured who were supporters of this or that for a while at mere belief in authority. In most cases, such a cure takes place because one has to pay the price as it were to have had such a blind belief in authority. Often it just happened that because one did not observe the details sharply, but took one's word for it that then with a radical case it appears how little conscientiously one has gone forward. If then pain and disappointment are the more significant, the cure is just successful.

For those, however, who throw together spiritual research and charlatanism benevolently or malevolently, for those the today's consideration may offer another consolation that people can have always if they generally face truth. The truths of spiritual research if they appear as new are much more exposed to those destinies to which, however, also the other truths are exposed which appear gradually in the evolution of humanity. How, for example, did one accept the Copernican worldview! How did one treat Galilei! How did the whole world defend itself when Francesco Redi spread the truth that earthworms do not originate from river mud and other lifeless matter, but that any life arises from a living zygote! How academic organisations rose when the truth was pronounced that iron stones can fall from the air onto earth—the meteorites! How did people defend themselves against an apparently so unimportant thing like the post stamp. At that time, an authoritative person said, if really the correspondences increased to such an extent, the post-office buildings would no longer be sufficient! - I could bring in numerous other examples that truth when it entered into the world was regarded as paradoxical and was rejected.

The sight of these destinies of truth can give us the consolation and the confidence towards all those who reject spiritual science and throw it together with charlatanism, the consolation which one just had compared with truth generally in all ages and which one can dress in the words of someone who was often mistaken who tried, however, to look for truth. I am allowed to summarise just both talks that dealt with the interrelation of truth and error in spiritual research with words of the vigorous truth seeker Arthur Schopenhauer (1788-1860) who said in his writing The Fundamentals of Moral (1839):

“During all centuries the poor truth had to blush about the fact that she was paradoxical, and, nevertheless, it is not her guilt. She cannot accept the figure of the sitting enthroned general error. There she looks up sighing to her tutelary deity, the time, that shows victory and fame to her, but her wing beats are so big and slow that the individual dies away in the meantime.”

Answer-to-Questions

Question: Some persons get a peculiar feeling sometimes, mostly after long straining thinking, as if they stood beside themselves, with a dreadful emptiness around themselves, and then the body appears as something very strange. Then one must only force himself to feel again as a body, as with E.T.A. Hoffmann. What is to be done there?

Rudolf Steiner: Above all, one has to consider that everything that appears of this kind in the world has different degrees. What I have described in the talk today shows only a more significant degree of the phenomena that can appear in weaker degrees always in the human being. The way to get away from the instrument of the body is just the way of meditation and concentration. If the interrogator says “mostly after long straining thinking”—meditation and concentration is a quite intensive degree of concentrated thinking, feeling, maybe also of willing. Hence, such phenomena are definitely possible which take place in an extraordinary measure with meditation and concentration if the single members of the human nature are in a looser balance—with every human being they are, by the way, in another balance. This was described, for example, belletristically very appropriately. Somebody errs who supposes that with a belletristic portrayal of such things always only imagination forms the basis. The serious artist describes, even if he takes unusual matters as objects, from experience. This applies to E.T.A. Hoffmann (Ernst Theodor Amadeus H., 1776-1822, jurist, poet, and composer) to a great extent. Many people would experience this if they had always observed themselves, but the degree of attention does not always reach the events, and thereby such facts remain often unnoticed. Strictly speaking, spiritual research is not something special, but only an increase of that which also appears in the usual life everywhere and always.

Question: In which regard is the knowledge of higher worlds worthwhile—apart from curiosity—, because it is dependent on common sense?

Rudolf Steiner: For someone who does not long for the answer of the higher questions of existence, spiritual science will be superfluous. However, to someone who longs for the answer of such questions one has to say: as well as the body hungers for food, the soul hungers for the answer of the big questions of life. As I have already said in the talk, you can probably take truth away from the soul, but not the hunger for truth. Its effects will become more prominent that at first the soul experiences all possible states of disorder, even of desperation that a matter of knowledge changes into a question of health. Here I only point to the close coherence of nervousness and indifference to spiritual truths. They are just a necessity of human nature.

You can learn from this question again, what I have already often touched, that people do not listen exactly enough to these things which can be presented so difficultly. If one had listened to that precisely which I have said in the talk, such a question would not have been put. One would have also heard, for example, that the value of the human being depends on the soul condition, on moral and intellectual qualities, and not on the contents of the truths, because one has to find them only by supersensible research. One will find the intellectual in the higher knowledge if one is intellectually minded and the moral if one is morally minded that you have to bring, however, your intellectual and moral abilities with you into the supersensible world.

Question: It is a fact that one can give the functions of the soul another direction by mental work. Where are guarantees, however, of the absolute validity of the immutability of our soul?

Rudolf Steiner: I have said twice in the talks that one cannot say, here truth stops and here error begins—that there is, however, the possibility of entering the ways to truth. Of course, it would be best if one could write all truths on a small piece of paper; one could put it into the vest pocket and look at it if necessary. However, truth is not this way. You have gradually to work your way upward. Is the question generally entitled to demand guarantees that anything is objectively valid?

Question: Is intellectual soul and mind soul the same in theosophy?

Rudolf Steiner: No, but these are two sides of one and the same being, so that one soul member is called intellectual soul once if it turns outwardly and judges the things, and the other time the same being is called mind soul if it experiences its own inside.

Question: Is there any particular moral of the spiritual researcher?

Rudolf Steiner: No other than the generally human moral which can be refined, however, as I have described it in How Does One Attain Knowledge of Higher Worlds?. However, as morality does not have double-entry accounting in other ways as well, I have to say that also the spiritual researcher is not allowed to have double-entry moral accounting. However, as I have said, he must practise certain moral qualities more intimately.

Question: Does spiritual science have the right to reveal holy laws?

Rudolf Steiner: These are just the laws of nature.