The Rudolf Steiner Archive

We have come to know the supreme elemental realm as a realm of radiant colors. When we look at the wonderfully glittering world in connection with a state of consciousness, we get a correct mental image of it. It is a consciousness that directly expresses itself. Human consciousness is very subordinate, it only perceives the object from the outside, as in a mirror. The divine consciousness radiates light from itself. It is called emanation, as opposed to evolution, which is development.

Now, if something emanates from itself, it can be thought that the further the rays go, the lower its consciousness becomes,

The amount of light that used to be in the points is now distributed around the perimeter. By the fact that the light becomes thinner and thinner, the consciousness becomes smaller and smaller, and thereby the first elementary realm passes into the second. This gives rise to the material - a consciousness that becomes weaker and weaker. In the third elemental realm, we have an even more attenuated consciousness, that is, an even more intensifying material.

When the circle spreads out so that a straight line is formed, the mineral kingdom is formed. In the mineral kingdom, the radiance has lost its power. But we now have four kingdoms: the first, second, third elemental kingdoms and the mineral kingdom. Consciousness is where it is directly radiant, luminous, with the emanation on one and the same plane. If we go to the second elementary kingdom, the consciousness is one plan higher than the substance. And if we pass into the third elementary kingdom, the consciousness is two planes higher than the substance; and in the mineral kingdom the consciousness is three planes higher than the substance it directs. The curvature of the substance becomes a balancing. If we go further, the consciousness does not move higher, but begins to grasp the substance from the other side. Gravitation arises instead of emanation. Matter clenches again.

On the fifth stage we have the plant kingdom. We are still experiencing gravity. When a stone falls to the earth, it attracts it. This is the same force that actually only really comes into its own in the plant kingdom. If the gravitation advances, the counter image to the second elementary kingdom arises - the animal kingdom. If now the substance moves together again with the consciousness, then we have to do it with the human kingdom.

In the human being the center of gravity is his I, to which he refers everything. There again his center of consciousness coincides with the material. Let us consider the development of man from here:

Saturn: the development of the physical body in the first elementary kingdom. A radiating light vein. When the development comes from Saturn to the Sun, man undergoes this radiance, and the physical body enters the second elemental kingdom; on the Moon, the third elemental kingdom. On Earth, the physical body is in the mineral kingdom.

On Saturn, man does not yet have an etheric body; it develops only on the Sun, it is there in the first elemental kingdom, it is the same radiating entity. On the Moon the etheric body is in the second elementary kingdom, on the Earth it is in the third elementary kingdom.

The astral body is not yet present on Saturn, nor on the Sun. It develops in the first elementary realm on the Moon; on Earth it develops into the second elementary realm. After the astral body we come to the ego. This enters the first elemental realm only on earth.

When we now ascend, we come to the development on Jupiter. There the physical body of man passes from the mineral kingdom to the plant kingdom. In exchange, the etheric body will move up into the mineral kingdom. The astral body moves up from the second to the third elementary kingdom, the ego from the first to the second elementary kingdom.

On Venus, the physical body moves on into the animal kingdom, that is, it is master of pleasure and pain. The etheric body is then in the plant kingdom, the astral body in the mineral kingdom, and the ego is in the third elemental kingdom.

Now we move on to the volcano. There it[, the physical body,] is in the actual human kingdom, the etheric body is then in the animal kingdom, the astral body in the plant kingdom, and the ego in the mineral kingdom. To be in the mineral kingdom means: to bring forth such matter from itself, as for example this table.

It brings forth physical matter around itself. Then it makes plants grow upon it; makes animals walk upon it. And at last it calls forth man. The ego has then become planetary spirit itself.

All planets are mineral-become “I”s.

[What is radiant planetary matter are I's become mineral.]

It will be my task to-day to blend into a sort of picture, though naturally only a sketchy one, our reflections of the last few days regarding “occult physiology,” in which the endeavour has been made to present (though in part likewise only sketchily) much that pertains to the processes of the human organisation. Through this picture it will be possible for us to have a vision of the quickening life which weaves and works throughout the human organisation. Here again our best procedure will be to start from the most common and everyday side, the reciprocal relationship between the human organisation and the outer world, our earth, in the process of taking in nutritive substances.

It is these substances, as we know, after they have been taken in and have passed through various stages of change, that are conveyed through the most diverse actions of the organs to the separate members of the human organisation, to all the individual systems constituting the physical being of man. Indeed it requires no special effort to see that, fundamentally considered, what the human organism succeeds in doing with the nutritive substances is what really makes the human being into the physical man as he stands before us in the physical world. To be sure, there is a certain difficulty in taking such a view. But anyone who is serious about the principles that have here been applied in our reflections regarding the human being, must say to himself that everything else to be considered in connection with the human organisation, apart from this impressing of nutritive substances into the organism, is, fundamentally viewed, something super-sensible, invisible, the actions of hidden force. If you banish from your mind for a moment everything by way of nutritive substances which fills out the human organism, you retain as a physical organisation even less than a mere physical sack, if I may be permitted this trivial expression; indeed, you retain nothing whatever of a physical character. For even what exists in the form of skin and outer covering exists solely by reason of the fact that nutritive substances have been driven to particular areas of action of super-sensible forces. Cancel then from your reckoning the nutritive substances and what is produced out of them, and you have to conceive the human organism as a system of super-sensible forces working behind it in such a way that these same nutritive substances may be conveyed in all directions.

If you hold to this thought you will see that one thing must be presupposed before any nutritive substance whatever, even the tiniest particle, is taken in; for these substances could not be taken in from the outer world in just any chance form and conveyed into just any being, in order that those processes should occur which do occur in the human organism. It must be, then, that this human organism confronts the very first nutritive substances taken in with an inner co-ordination of forces coming from the spiritual worlds; the organism must really be “man,” as such, in this inner co-ordination of forces. In all occultism, this which first confronts the purely physical matter that is to fill out the human being and which must, therefore, always be conceived supersensibly) is called, in the most comprehensive sense of the expression, “the human form.” If, therefore, you descend to the nethermost boundary of the human organisation, you have to conceive the primary super-sensible human form which, as a force-system born out of the super-sensible worlds, is destined, not like a sack or a physical bag but as something superphysical, super-sensible, to take in what alone renders possible the physical-sensible manifestation of the human being. Only by reason of the fact that this super-sensible form incorporates the nutritive matter does the human organism become a physical-sensible organism, something that our eyes can behold and our hands can grasp. That which thus confronts the external nutritive substances is called “form” in accordance with the law that is operative throughout the whole of nature, an identical law termed the “principle of form.” Even though you descend to the crystal, you find that the substances which enter into it, if they are to become what is manifest as the crystal, must be seized as it were by form-principles, which in this case are the principles of crystallisation. Take for example kitchen salt or sodium chloride: here you have, according to our present-day physics, the physical substances chlorine and sodium, a gas and a mineral. You will readily see that these two substances, prior to their entrance into the entity which lays hold upon them in such a way that, in their chemical union, they appear crystallised into a cube, have nothing in them that can indicate to us such a form-principle. Before they enter into this form-principle they possess nothing in common, but they are seized upon and yoked together by this form-principle and there is then produced this physical body, kitchen salt. They presuppose this, we may say. And so everything which enters into the human organism as nutritive substance presupposes the nethermost of super-sensible being, the super-sensible form.

Now, when the nutritive substances enter into that sphere which, by means of this form-principle, is externally bounded as the human being, they are first taken in by the alimentary canal. When they are thus taken in, from the moment they enter the mouth, one might say, they at once undergo the very first change, indeed the alimentary canal itself causes a metamorphosis. This could not be produced if there were not present as an integral part of the human organism, something which would so metamorphose these nutritive substances—entirely neutral in relation to each other when first taken in and possessing no living inter-relationship—that they are evoked into life. We must think of the metamorphosis of the nutritive substances in their passage through the human alimentary canal as similar to that of plants when they take their nutritive substances from the soil, although, of course, the process is quite different in the human being because it takes place at a different stage. We must picture to ourselves a nutritional stream, taken in by the life-process, or, as we say in occultism, by the ether-body. The moment the nutritive substances enter the human organism they are worked over by the ether-body: that is, the ether-body first provides for their metamorphosis, for their being made a component part of the inner vital activities of the organism. We thus have to look upon this nearest super-sensible member of the human being, the ether-body, as the stimulator of the first process of metamorphosis in the nutritive substances. After these substances are sufficiently metamorphosed to have been taken up into the life-process, we must understand clearly that they are still further worked over—in just that sense, and in the same way, which we have described in the preceding lectures. They must be still further adapted to the human organism, be so worked over that they are able little by little to serve those organs which are the manifestation of the higher super-sensible principles, the astral body and the ego. In short, the work of the higher processes clearly is to send their own peculiar kind of inner vital activity down as far as these metamorphosed nutritive substances as they are when they have come through the oesophagus, the stomach, the intestines, etc. At this point the nutritional stream, in so far as it has been metamorphosed by the alimentary canal alone, is confronted by those seven inner organs already known to us which represent, as we say, the inner cosmic system of man. To sum up, the nutritive substances are taken in, at once metamorphosed in the most diverse ways in the alimentary canal, and then confronted by the liver, kidneys, gall-bladder, spleen, heart, lungs, etc.

If we further understand that these organs are designed through their corresponding force-systems to work further over the nutritive substances, we may say with regard to the meaning of this metamorphosis that, if the nutritional stream were worked over only to the extent to which this occurs in the alimentary canal, man would have to lead a plant existence; for he would not have attained to the formation of such organs in the physical world as could become the instruments of his higher capacities. Thus the seven organs further metamorphose the nutritional stream, and what they do is prevented by the sympathetic nervous system from entering human consciousness. We have consequently, in the sympathetic nervous system and the seven organs, that which confronts the nutritional stream. We have now gone far in penetrating from the outer into the inner side of the human organism. For everything that goes on within there, as the mutual concern of the seven organs, is something that could never go on anywhere else in our terrestrial world; and it can take place here only because this inner world is shut off from the outer world, and because its activity is provided for beforehand by the alimentary canal. Thus in our reflections we are already in the inner human organism.

And here we must take note of something peculiar. Now that we are within this organism we find that it must again inwardly organise and differentiate itself. For the performance of its manifold undertakings it must work as a multiplicity of organs; and it is precisely for these inner functions that a very great deal is needed. Whatever more is now to be attained can be attained only in the following manner; and we shall understand this if we first imagine how it would be if there were only this metamorphosis of the nutritional stream by means of the seven organs, the inner cosmic system, and imagine also that this process were concealed from our consciousness by the sympathetic nervous system. That would mean that man would never be able to unfold into a being possessed of consciousness; he would never have even the dimmest form of the consciousness which he now possesses. For everything occurring there is withheld from him. A connection must be established between this system of organs, built into him, as it were, from without, and everything else in the interior of the human organism. This connection is actually established through the fact that everything provided by the nutritive process as a whole causes the entire form of the organism to be interwoven with what we call tissue, in the broadest sense of the term. Tissue, one of the very simplest forms of organisation, is woven through all the separate members of the human entity. And out of this tissue the most diverse organs form themselves. Certain kinds of tissue, for instance, change themselves in such a way that when they have added to their composition other special kinds of cells they are transformed into muscles. Then again, other kinds change themselves by hardening and, through the appropriation of suitable substances, by depositing bone-cells. Thus, in the single organs which form themselves so as together to fill out the form of the human organism as a whole, we must think of something as underlying this organism: in other words, we must think of tissues woven throughout the body, and active everywhere, bringing forth out of themselves the individual organs.

But this tissue, no matter how much it might grow, and no matter how many individual organs it might put forth out of itself, would still constitute basically nothing more than something plant-like; for the essential nature of the plant lies in the fact that the plant-entity grows, that it produces organs out of itself and so on. Since however in the case of man we are to go beyond the plant nature, an entirely new element must present itself by means of which man becomes capable of adding to what exists in plant-life, that which elevates him above it. That is, man must add consciousness, the simplest form at first, that dim consciousness by which he is aware of his own inner life. So long as a living being does not consciously share in its own inner life, is not in position to mirror its own inner life and thus share it consciously, we cannot say that it has risen above the plant nature. Only through this fact that it does not merely have “life” in itself, but mirrors the flow of its inner life and raises it to conscious life, does any being rise above the plant-like state. It is at first, then, an inner experience, an experience of the inner life-processes.

How does conscious inner life come about?

We have already forecast a conception of this. In the earlier lectures we have shown that conscious inner life comes about through the processes of secretion.¹ For this reason we shall have to look for the basis of inner experience, of that dim experience of consciousness which permeates the inner life-processes, in the processes of secretion. We shall have to presume that everywhere, out of tissues, out of all that underlies the human organisation, processes of secretion are taking place. And these secretory processes again do manifest themselves when we observe the human body externally and see how substances from all parts of the tissue and the organs are continually being taken up by what we call the lymph vessels, which permeate the whole organism as another kind of system parallel to that of the blood. From all regions of the human organism those secretions which mediate that dim inner experience enter this system. Thus we might in abstract thought banish from our minds for the moment the whole system of the blood, in which case indeed we should conceive the tissue as though it possessed no blood-like character. This is quite conceivable, and the fluids in the lower organisms do actually have such an appearance. We should thus have to imagine our blood-process as one higher than that which takes place when secretions from every region of the organism enter into the lymph-channels which, we know, accompany the blood-channels which join them later. In these secretions the human being dimly feels, as it were, his animal existence in the physical body, dimly mirrors his organisation. And, just as everything is held back by the sympathetic nervous system which comes to life through the digestive and nutritional process as far as the seven organs, just so through the reflection of the activity of the sympathetic nervous system, through the association and reciprocal action between this system and the lymph-channels, there is formed for the present-day human being a dim consciousness which is outshone by the clear day-consciousness of the ego. This dim consciousness is, as it were, the obverse side of that consciousness which utilises the sympathetic nervous system as its instrument. It is outshone, as a powerful light outshines a feeble light, by all that lives in our souls under the influence of the ego.

Now let us suppose for a moment that we had evolved the human organisation only to this point, to the formation of the bodily tissues and the first organs that must be formed in order to render possible all these processes; for you can see that certain muscles have to be incorporated to enable such processes to take place as, for example, the secretions into the lymph-channel. A man thus organised would be able to maintain a dim consciousness of his inner life in the physical world, mediated to him by means of his organism; but he would not be able to attain to that ego-consciousness which can be present only when man does not merely have an inner experience of himself as a being, but also opens himself to the external world. It is this opening again outward, so to speak, to which we must here call attention.

We have already spoken indeed of this reopening outward. We have shown how the human being opens himself again to the outside world in his breathing and so forth, in order to enter into direct contact with the physical world. We may now go even further, since we have seen how hard it is to apply ordinary concepts to these things, and say that, so long as we confine ourselves to the inner man, we can go only as far as the alimentary canal; for, inasmuch as the extensions of the seven organs reach into the alimentary canal and show themselves there (the liver empties through the gall-bladder into the duodenum) and show their influence in the digestion, we at once disclose, through the impact of this inner cosmic system on the alimentary canal, something which amounts to the reopening of ourselves to the outer world. Thus it is really an opening outward when the human being declares himself ready to receive nutritive substances from without; and hence we need reckon the inner man only as far as the boundary of the alimentary canal. Then we have also another opening outward through the breathing, on the one hand, and on the other hand through the higher organs which serve the functions of the soul.

Thus we see how man, in so far as he has the stage of the dimly conscious inner life as something basic in him, so to speak, reopens himself in order to form a connection with the external world. Only in this way can man become an ego-being. For it is not merely in the process of sensing the resistance in his own inner world, in his processes of secretion, but through the fact that he opens his inner world and senses the resistance of the outer world, that he is able to evolve his ego-consciousness. Thus it is really wholly in the fact that man reopens himself outward that we find the basis for his physical egohood. At the same time, however, he must also possess the capacity to develop the organ of this egohood in the most manifold ways. And we have seen how the organ for the ego here fits itself into the circulatory course of the blood, which in fact passes through all these inner organs, in order to serve throughout the whole human organisation as an instrument for the egohood. Just as the egohood permeates soul and spirit in the whole man, so does the circulatory course of the blood physically permeate his entire organisation. And this organisation thereby evolves these two sides, so to speak: the inner human being in the seven organs, the sympathetic nervous system, the system of tissues, and predominantly in the digestive apparatus, etc.; and the other side that again opens outward, coming into connection with the outer world, a real “circulation” in the highest sense of the word.

We must now give still further attention to the individual phases of this circulation. And what concerns us here, first of all, is to follow once more the nutritional process, the taking in of nutritive substances which become a living stream in the human organism through the fact that they are taken up by the ether-body, or, rather, are grasped by the force of the ether-body. The inner cosmic system, consisting of the seven organs, then meets these substances; and it does this because, as we have seen, the human being would otherwise not rise above a plant-existence. The higher stage of man's being requires that these seven organs should go out to meet the digestive process. So that it really is what comes to life in the astral nature of man that works upon the nutritional stream: this stream comes from without, and that which constitutes the inner nature of man goes forth to meet and work upon it. First of all the ether-body meets the nutritional stream, and metamorphoses its substances all along the course of the digestive system; then the astral system goes forth to meet them, metamorphoses them still further, and makes them so much a part of the inner world that they more and more become inner vital activities. And now, since everything in the human organism constitutes a co-operative unity, the entire nutritional stream must in addition be taken hold of by the forces of the ego, by the blood itself. That is, the instrument of the ego must extend its activity down to where the nutritional stream is taken up. Does the blood do this? Can we verify that which occult perception compels us to affirm?

Yes, we can; for the blood is actually driven down into the organs of nutrition, just as it is into all other organs. In this nutritional organisation, as elsewhere, it goes through the entire process whereby it is capable of being the instrument of man's ego in the physical world. We know that the blood, as the instrument of the ego, passes through the transition from red blood to blue, so that here, too, it meets with resistance. Thus the ego, by means of its instrument, reaches down even to the nutritive processes, since this transformed blood, in order to be the expression of the ego, works upon almost the first beginnings of the nutritive process. This occurs through the fact that the system of veins discharges into the liver, and that out of this modified blood the gall is prepared, which then comes into direct contact with the nutritional system.

We thus have a wonderful union of the two extremes of the human organisation. The nutritional stream, on the one hand, is taken into the digestive tract and this represents the external matter which enters our physical organisation. The ego, on the other hand, together with its instrument the blood, constitutes the noblest endowment which man possesses in the terrestrial world. It establishes a direct connection with the nutritional stream in that it comes to the very end of the blood-process, and there, at the end of the blood-process, in turn brings about the preparation of something which, we may say, directly confronts the nutritional stream. In other words, the gall is prepared by the instrument of the ego, the blood, through the roundabout way of the liver; and in the gall the ego opposes the nutritional stream. For at this point the activity of the blood has come to an end and, before acting upon the nutritional stream, it is able to prepare the gall.

Here we see the one working downward, as it were, into the other. And whoever has the will to do so can see in this very fact something that leads in a wonderful way into many, many mysteries of the human organisation. He can follow these processes still further, including abnormal processes, which take their course, for example, in a reverse discharge, a congesting and reverse discharging of the gall into the blood. He might thus quite easily form an opinion about “jaundice,” for example, its cause and effect; but it would take us too far afield if we were also to discuss such things as this to-day.

Thus we see how the seven organs reach as an actual fact down into the action of the ether-body and have taken into themselves, from above, the influence of the ego. In the gall we have the ego setting itself in direct opposition to the nutritional stream. If, now, the gall is to meet this nutritional stream, which has already become a living stream in the alimentary canal, it must itself likewise meet it as a living substance; otherwise a truly continuous process could not come about. The gall must be enabled, as a living substance, to meet the nutritional stream. This occurs through the fact that the very organ in which this gall is formed is one of the seven organs of the inner cosmic system, which vitalise the inner life of man in order that it may as inner life meet the outer life. We pass from the gall-bladder back into the liver itself, and the liver in turn we find connected with the spleen.

When we more closely observe the liver, the gallbladder, the spleen (this follows quite naturally out of our previous reflections, for the spleen has been fairly accurately considered in this connection and used as an example) we must affirm that it is these organs that directly confront the nutritional stream and so metamorphose it that it is capable of advancing to the higher stages of the human organisation, and also of caring for those organs which open themselves to the external world. Those which open outward are the heart (through the lungs) and, of course, the alimentary canal itself; but, most of all, the organs in the head which serve as the organs of the senses.

We must now understand clearly that all inner perception, all inner experience, must have something to do with processes of excretion. It is for this reason that we have given special consideration also to these excretory processes. Liver, gall-bladder, and spleen have nothing to do directly with processes of excretion; the fact that they secrete their own nutritive substances is a different matter; but they do not excrete anything with respect to the organisation as a whole. They signify the ascending life, which turns away from a mere being alive and directs itself to the organisation of consciousness. Since, however, the heart is added as a fourth member to this organisation, and since the heart opens itself to the outer world, man attains through this opening outward his ego-consciousness. Yet he would not be in a position to experience this ego otherwise than merely as something which faces the outer world. He would not be able to bring this outward-looking ego into relationship with what he experiences by means of his inner organs as a dim corporeal life within him. He must add to the secretional processes of the inner organisation still another process which makes possible for him an experiencing of his inner being by that ego which has its instrument in the blood. At first man realises his inner life only in a dim consciousness and we have seen how this manifests itself in the organisation through the fact that the processes of excretion are taken up by the lymph-ducts from the liver, the gall-bladder, and the spleen. In the same way something must be excreted from the blood, if man is to rise to a really conscious ego. And it is in this excretion that he becomes aware that, as an inner entity, he confronts the outer world. If man did not have these inner excretional processes he would, in his realisation of inner life, so face the outer world that he would inwardly lose himself; or he would at most realise dim inner processes but would not know what is outside him, he would not know that what is inhaling the air and taking in nutritive substances is the same as the being which is working in him. It is possible for him to know this through the fact that he excretes the modified blood through the lungs, in the form of carbonic acid gas; and that, through the kidneys, he excretes the metamorphosed substances which must be removed from the blood in order that he may have an inner perception of his own entity.

Thus we find our assertion justified, that the organs which represent an ascending process, the liver, the gallbladder, the spleen, as well as those representing in a certain sense a descending process, the lungs and the kidneys (although the lungs, in that they open themselves to the outer world, are at the same time the means of an ascending process; the individual organs are constantly in living reciprocal relationship, and we must not establish any hard and fast classification) we see how all these seven members of the inner human cosmic system are bound up with man's realisation of inner life, and with his opening of himself to the outer world. These seven members completely metamorphose, on the one hand, the vital activities peculiar to the nutritive substances into inner vital activities; and with these metamorphosed substances they provide for the human organism. They make it possible for man to reopen himself to the outer world. But, in addition to this, they bring it about that what he evolves as an excessively strong inner vital activity, which would not harmonise with the vital activity that penetrates into him from without, is brought into balance with this outer vital activity by being thrown off through the excretional processes of the lungs and the kidneys. So that we have before us the complete and regular control of the inner vital activities in this inner cosmic system of man. And in fact this entire relationship manifests itself in such a way that the best picture occultism can give us is to conceive the heart standing as the sun, at the centre, and caring for the three bodies of the inner cosmic system which signify the upward rising and upward bearing process. In the same way in which the sun is related to Saturn, Jupiter, and Mars in the planetary system, so is the inner sun, the heart, related to Saturn, spleen; Jupiter, liver; and gall-bladder, Mars, in the human organism. I should have to speak, not for weeks but for months, if I were to explain all the reasons why the relationship of the sun to the outer planets of our planetary system may really be declared to be parallel, for an exact and intimate occult observation, to the relationship which the heart sustains in the human organism to the inner cosmic system, i.e., to the liver, the gall-bladder, and the spleen. For it is an absolute fact that the relationship existing in the outer cosmos has been so adopted into the organism that what goes on in the great world or macrocosm, in our solar system, is mirrored in the reciprocal action among these organs. And those processes which go on between the sun and the inner planets, working inwards from the sun to our earth, are again reflected in the relationship of the heart-sun to the lungs as Mercury, and to the kidneys as Venus. Thus we have in this inner human cosmic system something which mirrors the external cosmic system.

We have already indicated, how, when we delve clairvoyantly into our own inner organism we can perceive this interior of ours; and that we then cease to perceive our inner organs in the way they manifest themselves merely to the external observation of the physical eye. We then go beyond the fantastic picture of our organs conceived by external anatomy, for we rise to the observation of the real form of these organs when we bear in mind that they are systems of forces. External anatomy cannot possibly establish what these organs really are, for it sees only the nutritive matter stuffed into them. And no one can doubt, when he goes more deeply into the matter, that external anatomy sees only the stuffed-in nutritive substances. That which lies at the basis of these organs as force-systems can be seen only by clairvoyant observation. And what we see justifies our nomenclature, because we discover the outer cosmic system duplicated in our inner cosmic system.

We stated yesterday that the organism may develop too strong an inner vital activity. Each separate organ may develop too strong an inner vital activity. This is then manifested in the irregularity with which the organism acts. I indicated yesterday that when, by reason of this excessive inner vital activity, there appears in the inner organs a self-willed life of their own, it is important that something should be set in opposition which will subdue these inner vital activities. That is, when the inner organs transfer too vigorously the external vital activities of the nutritional substances, transform them too much, when they provide an inner product too strongly metamorphosed, we must then set in opposition to them from without something which will dam up, as it were, will subdue the inner vital activities.

How can this be brought about? By introducing into the organism something from the external environment which possesses a vital activity contrary to those of the organs and is capable of combating them. That is, we must endeavour to discover those external vital activities which correspond to the peculiar vital activities of these organs. To contemporary man, who sometimes comes upon such things in the mangled writings of the Middle Ages yet cannot look upon them as anything but a jumble of superstition, it sounds quite amazing when he hears that for thousands of years occult science has not only examined, profoundly and thoroughly, the correspondence between the vital activities of these organs of the inner organic system, and certain external substances possessing the opposite vital activities; but that also, through countless observations made with the clairvoyant eye, there has resulted the knowledge, for example, that when the inner “Jupiter” oversteps its limit it can be checked if confronted with that external vital activity manifest in the metallic substance tin. The inner vital activity of the gall-bladder, we combat by what is manifest in the metallic substance iron. And we ought not really to be surprised to learn that the gallbladder is the very organ to be combated by iron. For iron is that metal which we require particularly in our blood, and which therefore belongs to the instrument of the ego; and we have seen that in the gall-bladder we have the very organ which brings about the connection of the ego with the densest matter deposited in the human being through the digestive process. In the same way the spleen (Saturn) has its correlative in lead; the heart (Sun) in gold; Mercury has its own name: that is, the metal mercury (or quicksilver) corresponds with the lungs; and the metal copper corresponds with the kidneys.

Now, when we introduce into the organism such vital activities as exist in these metals, in order to combat the excessive vital activities of the inner organism, we must realise that everything in the organism is more or less interrelated with everything else; and indeed that the individual organ-systems were formed in a mutual parallelism one with the other. For it is not as if there first existed in a finished state what we have here merely sketched in our drawing, i.e., what we may call the headless man; but rather the brain and the spinal cord form themselves simultaneously with the other organs, so that the blood-process extending downward extends also upward. And, just as we have pointed out that there are these two circulatory courses of the blood, so we have similarly an upward action of the lymph-system toward the head, and have, therefore, a dim consciousness apportioned also to the upper parts of the organism. This is true because of the fact that what is incorporated above in the upper blood-stream corresponds in a certain way with what we have described as the incorporated lower blood-stream.

From this we now see that certain of these metals to be found on the earth have their respective kinship with the organs or members which we find embedded in the upper blood-organisation. That which, in the lungs for example, opens itself upward into the larynx, thus becoming an organ of the higher human organisation, and which otherwise presses down into the gall-bladder as dim life, acts correspondingly as a Mars- or iron-system in the larynx which contains the upper part of the lungs. These things are, of course, hard to differentiate; but I should like, nevertheless, to point out some of them. In the same way the upper part of our head containing the brain-formation corresponds, as regards its position in the upper course of the blood, to the position of Jupiter-liver (tin) in the lower course of the blood; so that we have here a correspondence between the fore part of the head, in the upper course of the blood, and tin, or Jupiter; and, in the same way, between the back of the head and lead, or Saturn. And so it is with the organs which may be looked upon as embedded in the upper cosmic system.

We have been able in this way to extend our reflections to that which is incorporated in the circulatory course of man's blood, as having a connection with this, but also as determining it as the organisation of the seven members of the inner cosmic system. And we have been able to take into consideration the connection with the external world as regards both the normal and the abnormal condition of life. In this correspondence between the metals and the inner organs we have a most interesting fact. And if all that which is contained in manifold form in the statements to be found in our books dealing with therapy is ever assembled and compared, not in chaotic manner but systematically, this picture that we have formed will one day, quite of itself, burst into view as a result of the external facts. We can always affirm, when we work creatively in the right way with the help of occult sources, that we can quietly bide our time, that the facts themselves will one day confirm all this for mankind!

When we introduce into the organism the substances of these principal metals—and they are all metals that pass over at a certain temperature into a sort of vapour in which there is active something resembling little smoke-like globules—the particular quality of the respective metals acts upon what is in these seven organs. And just as the metallic element acts upon these systems of organs, so anything in the nature of a salt acts upon the blood-system. Only, we must introduce the salty substance into the blood in such a way that it enters from outside, through the air, through air with a saline content, or through a salt bath; or again we can introduce from another direction, through the digestive process, what constitutes salt or builds up salt, so that we are in a position to bring about from two directions this process which results in the formation and depositing of salt.

When you recall what I explained yesterday as the physical effects of the inner processes of soul and spirit, you will understand that everything which meets the processes brought about by these metals as metals, processes which embed themselves in these systems, forming tiny globules, as it were, is what I designated yesterday as the physical effect of the feeling-processes.

Thus the dim feeling-processes and the higher feeling-processes are bound up with that which constitutes inner liquefying processes, on the one hand, when it develops the right inner vital activity, but which, on the other side, can be checked if something is introduced from outside, if the appropriate substances which have their external counter-activities embed themselves in these systems from outside.

When, by reason of excessive digestive activity occurring where the nutritional stream is seized by the ether-body, this body develops a too insistent inner vital activity of its own so that it contradicts that from without—when this process of a self-willed inner vital activity gets the upper hand, we can work in opposition to it through the process of introducing salt in so far as salt works as salt. In the case of an intensified inner vital activity of those very processes which go on where the external nutritional substances are seized upon by the ether-body, signifying too intense a taking up, a sucking up of salt out of everything, the process is combated through the external vital activity of salt.

Then we also have processes which occur outside us as processes of combustion or oxydation, when something or other combines with the oxygen in the air. When substances which readily combine with the oxygen in the air are taken into the organism, they radiate their inner activity most extensively throughout the inner organism. Whereas salts act only when introduced into the organism through the digestion or from without into the blood, and hence can get only a limited access to the inner organism; and whereas we can, with metals, work in as far as the inner cosmic system we have, in the external vital activities of the substances that readily unite with the oxygen of the air, something which radiates through the whole organism, even into the blood: something which is capable of radiating through all the systems of organs. We shall thus find it comprehensible that through such processes as develop too strong an inner vital activity in warmth, which is the outward manifestation of the development of the will, we find ourselves inwardly aroused, as it were, in our entire organism. Such is not the case if we direct our attention to those other processes which constitute the organic processes of thought. We feel there that the actions which, in yesterday's lecture, we connected with salt can take place only in certain organs. From this we see how complicated an apparatus the human organism is, and, at the same time, how complicated is its relation to the external world. Moreover, we see that we have now for the first time set the human organisation with its inner vital activities over against a mineral, inorganic Nature which has not yet been given life, into relation with what salts are, what the particular quality of a vaporising metal is, and what readily combustible substances are.

A polarity of the same sort exists between the human organism and what constitutes the vitally active forces in the external plant world. When we take up a plant into us in such a way that it simply gives off some particular substance, which is taken up by us as lifeless matter and acts as such in us, the real plant-nature may then be left out of account in the human being. On the other hand, the plant element may also be taken up by the human organism in such a way that it goes on working in its own peculiar character as plant, that is, the external vital activity of the plant continues to work as the same sort of external vital activity which works in the plant. In this case that process cannot take effect which otherwise always goes on at the border line between the physical nutritional substances and the ether-body. For the ether-body is akin to the plant; and the plant is “plant” precisely by reason of the fact that it has an ether-body. The plant-nature is simply caught up at the point where the nutritional stream is seized upon by the ether-body, so that whatever of the plant-nature works into the human organism cannot be taken into account so long as it is in the alimentary canal, but only in those organs involved in the processes to which the ether-body already has its relationship and into which the astral nature of man also works. For this reason the external plant-activity begins its work only when it reaches the inner cosmic system and the sympathetic nervous system and, in so far as it is involved with these, also the lymph-system. The plant-nature no longer extends to the point where the human being opens himself, through the blood, to the outer world. The plant-element is fitted to the central, more inward part of the human being; so that whatever may be sought in the plant-nature in the way of vital activities, capable of combating the excessively strong inner vital activities of the functions of our organism, cannot have any effect at all upon whatever belongs to the material substance in the seven organs of our inner cosmic system and in the corresponding organs of the head, and which nourishes itself in these organs; it can act only upon whatever pertains to the activities, the functions of these organs. When these functions are disturbed, when they act abnormally, without our being able to say that they are over-nourished or under-nourished, then the vital activity of the plant-nature comes into question. Hence, when an excessive activity of the organs is manifest, we can combat this with something taken out of plant-nature but capable of working in only as far as the seven organs, as far as the boundary of the lymph-system and the blood-system.

It is impossible to go further into the combating of irregularities in the human organism, not so much because we should in any case have insufficient time as because it is better for the Anthroposophist to hold aloof from everything which is at present still involved in partisan strife. What we have thus far set forth is not involved in conflicts where there is far too much fanaticism. For at most people can take it for pure nonsense, in which case it will share the same fate which for many is to be that of Anthroposophy in general: namely, that it has no worth whatever. Anthroposophy would have to keep silent if it wished not to speak about those things which appear nonsensical to people who are not willing at the present time to accept it. But, if it were to proceed further and investigate the effect of the animal element upon the human organism, we should very quickly become involved in strife.

One thing, however, you will have perceived: that this human organism is a complicated system of individual organs and instruments which stand at various stages of evolution, these stages differing very greatly among themselves, and which are connected in the greatest possible variety of ways with the organism as a whole. What it is that works into this physical organisation of man, which we see with our eyes and grasp with our hands, in order that the nutritive substances may organise themselves suitably, may be ordered according to the various organs, this cannot be seen with the external eye but it is disclosed to the spiritual eye of the seer. Everything that has displayed itself before us in the human organism we must look upon as one single system, wherein appears both what is young and what is old. We have brought out this fact in individual examples, for instance, in the fact that the brain shows itself as an older organ and the spinal cord as a younger one; and in the fact that the brain was once a spinal cord and has transformed itself out of that. Then, too, we have seen that our complicated digestive system forms, together with the blood-system, one single system which is old and has been metamorphosed; whereas in the lymph-system which cannot take up substances from without but can as yet open only inwards to the material supplied by the inner tissue, we have a younger system in comparison with the combined digestive and blood-system, just as we have in the spinal cord an organ that is younger than the brain. And this, again, is a very important viewpoint. When we look at our lymph-system and all that goes with it we have before us something which, if it were not embedded there as a lymph-system, and did not remain shut off but opened itself to the more advanced stage of its evolutionary process, would progress to a digestive system and blood-system as the spinal cord evolved to the brain. Thus the digestive-blood-system presents to us a lymph-system that has been metamorphosed out of the substances and tissues of the body, substances and tissues which, as we know, have to be changed in the body before they can take on the form which they have inside the man; whereas the lymph-system, as we have it, is employed to take up the substances that are produced inside. In the lymph-system and what pertains to it, we have a simpler digestive system and a simpler system for mediating consciousness. On the other hand, a system more complicated than the lymph-system, opening not only to the inner but also to the outer world, is what we have in the metamorphosed lymph-system, the digestive and glandular systems.

Everything that appears later, during the course of evolution of any living creature, is laid down beforehand in the germinal plan. What I have here explained to you as the complicated human organisation exists potentially in the germinal plan of the human being as it builds itself up, when once it is produced through the process of impregnation. If we retrace the course, so to speak, from this fully-formed man to the germinal plan, we are able to discover that inside this same life-seed or germ complicated systems of organs in miniature, scarcely visible at first, even to microscopic examination, are present, as the very first plan; present in such a way indeed, that the organs even at that time already reveal just how they are related to one another.

Once we observe that the outermost enclosure of the human being is the boundary of the skin which leads us on to the sense-organs embedded therein, and observe also how these sense-organs are organised so as to extend inward to the nervous system, we shall realise that everything present in the outermost boundary of man must have been transformed out of something else, for this is already very complicated in itself. (The brain, for instance, belongs to this system; to imagine a brain which is not first prepared through other organs, and transformed out of these, is impossible.) We must think therefore of the outer sheath of the human being as it appears to-day, as the product of a transformation from those organs which are its groundwork, as having passed through a transformation similar to that of the brain out of the spinal cord, and to the digestive-blood-system with all its accessories, out of the lymph-system.

Now, it is precisely in everything which we have observed as the brain, that we have a transformed spinal cord system. But here again this spinal cord system shows itself to us at the present time in such a way that we can see that it is an organ in a descending evolution, so to speak. In those organs, accordingly, which represent earlier stages, we have organ-systems formed later and at the same time in a descending evolution. This we must apply also to the lymph-system. In that which confronts us in the human being as the lower man, thought of spatially, we have, in the antithesis, lymph-system and digestive-blood-system, something which transforms the lymph-system into the digestive-blood-system. We must understand clearly, to be sure, that the blood-system itself is such a complicated inward-coursing system that it reveals, even in its very configuration, the fact that it is itself the product of a transformation of a still earlier state, the product of a twofold metamorphosis. On the other hand, that which reveals to us that it has gone through its transformation only once, an opening outward, is the digestive canal. We may therefore say that, if we were to move the digestive canal more inward, we should keep this whole organic system shut up inside, as far as the activity at present characteristic of the lymph-system through which only that is taken up from the inner product which is secreted by the tissues.

Thus in the outer boundary of man, the skin-system, we have the metamorphosis of another system; and in the digestive system likewise we can see the transformation of another organ-system out of which it has developed, and which is itself to-day in a descending process of evolution. According to the whole nature of the organ-systems as they present themselves to us we have to seek, therefore, for their first or primal plan in such a way that we feel everything we see as the germinal design containing the skin- and the sense-organs and nervous system—to be the redisposition of another system which is to-day inside the organism and in a descending evolution, just as the digestive system in its design is a redisposition of another inner system which is now in a descending evolution. Thus we have, at the present time, both an ascending and a descending evolution already indicated in the “life-seed” of man.

And so we may trace the whole human organism back to a scheme or plan where everything in the separate organs is prepared in the germ. And, in fact, we do see in the human germ which comes into existence through the process of impregnation that in the four superimposed germ-layers (the outer germ-layer or exoderm, the inner germ-layer or entoderm, and the outer and inner middle layers or mesoderma) the four principal systems of the human organism are actually already present, pre-modelled in this germinal plan. Furthermore, in accordance with our evolution we shall have to consider the outer germ-layer, which, in contemporary anatomy or physiology is called the skin-sense layer, as the product of a metamorphosis which reveals to us its original plan in the outer middle layer. In the outer mesoderm, that is, we have as an embryonic plan in a descending evolution, what appears at a higher stage in the skin-sense-layer; and in the inner middle layer we have in a younger formation and in a downward evolution, what appears in the inner layer or entoderm as the intestinal glandular-layer. When we observe the human germ in its evolution we have in the two middle germ-layers, in what external physiology calls the mesoderma, the original plan of the human being still recognisable; whereas the two external germ-layers, exoderm and entoderm, are layers which have undergone a metamorphosis. The two middle layers reveal to us the original state, whereas the two others reveal higher evolutionary stages of this state. And it is only an illusion when external microscopic research does not accurately state the facts of the case.

Now we know that this germinal plan, this life-seed, is formed through the flowing together of two tendencies, the feminine and the masculine, and that the complete germ can only come into being through the living interaction of the two. In both these germinal tendencies, accordingly, there must be included all the processes which, through interaction, form the one single embryonic plan for the complete human organisation.

What does occultism reveal to us regarding the interaction of the male and the female germs?

It shows us that the female organism, under the conditions of our age, is capable of producing only such a human germ as would be unable, if it were to follow a completely isolated evolution, to develop what we call in its broadest sense the “form-principle.” That which leads, therefore, to the final stage of the bony system, thus giving complete firmness to the human being, and which also brings about the final unfolding into a skin-and-sense-system as we have it to-day, could not be supplied through the female contribution. The contribution of the woman is such as to justify one in saying: “What it would bring forth would be too good for this earthly world as it is to-day; for there are not present in our external world all the processes which could serve such an organism, if it were to evolve itself in accordance with the tendency of the woman's contribution to the whole human organism.” It should not be necessary for the human organism derived from the woman to proceed so far as to be of this earth, as we may say, which is the case in the dense deposit of the bony system; it should not be forced to unfold itself in a way that enables it to look out into the present physical world through the senses. On the contrary, it should be enabled to have its inner support in softer material, as it were, than our solid bony system. It ought, furthermore, to be free not to open its eyes so wide toward the outside world, or to open its other senses outward, to the same degree as is the case with the human being of to-day, but to remain with its perceptions more enclosed in its inner life. This represents the female portion of the common human organism: a germinal plan which tends to shoot forward beyond the limit of what is possible in our present earth existence. And this simply because, in the physical earth-conditions of to-day, we have not the requirements essential to so refined an organism, one so little adapted to be of this earth, in the way the bony system is, or to unfold itself outward. Such an organism, under natural conditions, is from the very beginning predestined to death. That is to say: by reason of that which the woman's organism is of itself unable to imprint upon the human embryo, this embryo is from the beginning doomed to death.

The other portion which is added to the germinal plan is the male element, and this is in exactly the reversed situation. If the male germ alone were to bring forth the human being, the progress of that organisation which lives its life in an opening of itself outward, as is the case in the skin-sense-system and in the powerful development of what leads to the solidification of the bony system, would overshoot the mark in the opposite direction. The male organisation would be just as little able as the female to create of itself an embryo capable of living. Of itself alone it would just as certainly create a dead embryo as would the female organisation because that which it could create, which it could contribute to the germ-plan, would be so organised, if it were to unfold its forces of itself, that it would have to vanish in view of the conditions actually existing on the earth at the present time; for it would unfold forces which are simply too powerful for such conditions, so that it could not exist as organic life within the confines of this world. That is to say, the male element of the germ does not really come into existence at all; it can act only through co-operation with the female germ. That which stimulates the female germ-plan too intensely, carrying it too far beyond what is possible on the earth, leads the male germ-plan too far downward, below what is possible on the earth. Whatever is destined to death in this female germ, through the excess of those forces which, if they could find any approach at all to the sense-world, would ultimately lead to a breaking up, a failure to grow together with the external world, this balances itself with the male germ through the process of impregnation. The forces that are compressed into the male germ-plan, if these were ever to accomplish their growth alone, would lead the whole thing immeasurably below the earthly, would bring the human organisation to a far greater terrestrialising of the bony system, and to an entirely different unfolding of the senses and taking up of the outer world, than is the case to-day. These two organic tendencies must in their very first beginning blend and come together; for, under earthly conditions, either one of them alone is from the first predestined to death, and only the living interaction of what otherwise gushes over the limits in both directions gives us that human embryo which alone is suited to earthly life.

Thus we see that we have been able, although only in a sketchy way, to comprehend things as far as this point, where the human being is capable of bringing forth his kind. We could go much further by throwing light also upon all the details of the embryonic process. And the more profoundly we should illuminate these, the more we should see that the most minute as well as the most glaring facts, including what has been said here regarding the super-sensible force-systems in the germinal plans, verify themselves in the outward expression of these force-systems, in what the human being develops in order that his race may live over all the earth so long as it is going through its present processes.

We have seen at the same time, however, that the earth gives us its densest terrestrialising process, so to speak, in what we call the tendency to the bony system, and its most vitally active process in what we call the human blood-system. And it need be added only very briefly that everything which goes on on the earth in the external physical human organism, in so far as this is visible, forces its way up as it were, into those processes which take place in the blood. And these processes are warmth processes. We have, therefore, in these processes the direct expression of the activity of the blood as the instrument of the ego, of the highest level, that is, of the human organism. Below this are the other processes; uppermost is the warming process, and in this there takes hold, directly, the activity of our soul and our ego. It is for this reason that we feel, with regard to so many activities of the soul, what we may call “the transmutation of our soul-activities into a kindling of inner warmth,” and this may extend its effects even to a becoming physically warm in the process of the blood. Thus we see how, from out the soul and spirit by way of the warmth-process, there takes hold down into the organic, into the physiological, what is directed from above. We might show, in connection with many other facts of the external world, how the psychic-spiritual comes into contact in the warmth-process with the physiological, with what occurs behind the physiological. In the warming process, accordingly, we have a transformation of the organic systems in their activities. We find the most manifold transformations in the complicated apparatus of soul and spirit in man; but this physical human organism reaches up as far as the warmth process.

Does this transformation cease at this point? Does that which confronts us as the inheritance of the bony system, proceeding from below upward, extend only thus far? Everywhere, below the warmth process, we have transformation; from below upward it reaches as far as the warmth process. What then follows can here only be indicated and then left to the further reflection and feeling of the listeners.

What the organism produces in the way of inner warmth processes in our blood, warmth processes which it conducts to us through all its different processes, and which it finally brings to expression in a flowering of all other processes, penetrates up into the soul and spirit, transforms itself into soul and spirit. And what is it that is most beautiful about the psychic-spiritual? The most beautiful, the loftiest thing about it, is the fact that, through the forces of the human soul, what is organic can be transformed into what is soul nature! If everything that man can have through the activity of his earthly organism is rightly transformed by him after it has become warmth, it then transmutes itself in his soul into what we may call an inner living experience of compassion, a sympathy for all other beings. If we penetrate through all the processes of the human organism, to the highest level of all, to the processes of warmth, we pass as it were through the door of the human physiological processes, above the uppermost heights which are formed by these processes into that world where the warmth of the blood is given its worth in accordance with what the soul has made out of it: in accordance with the living sympathy of the soul for everything that has being, and its compassion for everything around it. In this way we broaden our life, if our inner life carry us on to a kindling of inner heat, beyond all that is earthly being; we make ourselves one with all earthly being. And we must note the marvellous fact that the whole of Cosmic Being has taken the round about path of first building up our whole organisation, in order finally to give us that warmth which we are called upon to transmute through our ego into living compassion for all beings.

In the Earth's mission, warmth is in the process of being transmuted into compassion.

This is the meaning of the earth process; and it is being fulfilled, since man as a physical organism is embedded in this earth-process, through the fact that all physical processes finally come together in man's organisation as their crown; that everything therein, like a microcosm, in turn, of all earthly processes, opens again into new blossoming. And, as this is transmuted in the human soul, the earth-organism, through man's sympathetic interest and living compassion for every kind of being, attains to that for which warmth had its intended use in the organism allotted to him as Earth-Man. What we take up in our souls through living sympathy, which helps us to broaden our inner soul-life more and more, we shall take with us when we shall have gone through many organisations such as enable us to use to the full, for the spirit, everything that the earth could give us as kindling heat, burning warmth, flame of fire! And when, through innumerable incarnations, we shall have taken up into ourselves all that there is of this fervour of warmth, then will the earth have reached its goal, its purpose. Then will it sink beneath us, a great corpse, into indeterminate cosmic space; and there will arise out of this earth-corpse the united throng of all those earthly human souls who, through their different earthly incarnations, have realised the worth of the outpouring warmth of earth-organisms by transmuting it into living compassion and sympathy, and into whatever can be built upon these. Just as the individual soul, when the human being passes through the portal of death, rises to a spiritual world and gives over the corpse to the forces of the earth, so to the forces of the cosmos will one day be surrendered the earth's corpse, when it shall have given to us that burning warmth we needed for the compassion which was the foundation-stone of all our higher activities of soul. This corpse which will be given over to the cosmic system, just as the individual human corpse is given over to the earth-system, will be able to see rising above it the sum of all the individual human souls, now one important stage nearer perfection as a result of earth existence, and these will then press onward to new stages of existence, to new cosmic systems. Just as in the earth-system the individual human being, after he has passed through the portal of death, advances to new incarnations, so does the throng of all the individual souls, after the earth-corpse has fallen away, advance to new planetary stages of existence.

And so we see that nothing in the cosmic system is lost, but that what is given to us in our organism up to the final blossoming of heat is that “material” which, when we have used it up as burning warmth, helps us to find the way to a new and higher stage leading to eternity. Nothing in the world is lost, but what the earth produces, through human souls, is carried over by them into eternity!

Thus does spiritual science also permit us to connect the physiological processes in the human organism with our eternal destiny. And thus will this science, if we view it as something which must so implant itself within us that it is not mere theory or abstract knowledge, fill us with all those forces which show us that we as human beings do not, after all, stand only upon the earth, but in the whole cosmic system! If we learn to think thus about the lofty and eternal destiny of humanity, how man takes the forces of the earth in order that he may work on into eternity, we then receive through spiritual science what must be wrung out of it, not only what we may attain for the sake of knowledge but for our whole man. And if those human beings who divine or already possess this high ideal of knowledge come together in a true brotherhood, harmoniously united in striving toward the highest of all, who understand each other, that is, in their innermost being, this means that there are present on our earth, in its process of becoming, human beings who have the right to be conscious that they bear within themselves seeds which are developing, which can be fruitful for the further evolution of earth and humanity. In all modesty may anthroposophists come together and unite their feelings with what is highest, most universal, in man. And, when men gather in such a spirit, they understand one another in their deepest being; for they acknowledge one another, not merely as individual earth-men and in their earthly destiny, but rather in their eternal destiny.

It was in this spirit that we came together here; and it is in this spirit that we shall go away again, to live in the outside world and perhaps to pass on to others much of what it has been possible to give here as an incentive, even if only in outline, and thus to bring it to new flower. We shall at the same time strive so to work when we are scattered that, although physically separated, we shall be in harmony with one another in living thought, in feeling, and in all our willing. Then shall we be rightly united in that Spirit which ought to be brought to mankind through Anthroposophy. In this Spirit we are about to separate after having been together for a while; in this Spirit we shall remain united in soul; and in this Spirit we shall meet again when it is meant to be.

• 1. See footnote on p. 79.

Let us on this day in particular, turn our hearts with special devotion to those who are without on the scene of action, and who have to devote their lives and souls to the great task of the age; and let us say:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the Earth-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And for those who have already passed through the portal of death in consequence of the severe duties demanded of them in these times, we will repeat the same words in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And may that Spirit Whom we seek in our spiritual strivings, the Spirit who went through the Mystery of Golgotha for the sake of the freedom and progress of humanity, the Spirit Whom we must specially bear in mind today, may He be with you in your severe tasks.

Let us call to mind the decree ringing forth from the depths of the Mystery of the Earth’s evolution.

‘Revelation of the Divine in the heights of existence and peace to men on earth who are permeated by good will.’ And as Christmas Eve approaches, we must (this year in particular) ask ourselves: ‘What are the feelings that unite us with this saying and its deep cosmic meaning?’ That deep cosmic meaning in which countless men feel the word ‘peace’ resounding, at a time when peace keeps away from a very large part of our earth. How should we think of these Christmas words at such a time?

There is one thought, which, in connection with this verdict, sounding through the world, must concern us far more deeply at this present epoch than at any other time—one thought. Nations are facing each other in enmity. Much blood has saturated our earth. We see and feel countless dead around us at this time. The atmosphere of sensation and feeling around us is interwoven with infinite sorrow. Hate and aversion are heard murmuring through the spiritual realm and might easily testify how very far removed men still are in our day from that love which He wishes to announce Whose birth is celebrated on Christmas Eve. One thought, however, arises: we think how opponents can face each other, enemy face enemy, how men can mutually bring death to one another and how they can all pass through the same Gate of Death with the thought of Christ Jesus, the Divine Light-Bringer. We recall how, in the whole earth, over which war, suffering and discord are spread abroad, these men can still be one at heart, however greatly they may otherwise be disunited, who in the depths of their hearts are united in their connection with Him Who entered the world on the day we commemorate at Christmas. We see how through all enmity, aversion and hatred, one and the same feeling may everywhere penetrate the human soul at this time: out of the blood and hatred may spring the thought of an inner union with One, with Him Who has united the hearts through something higher than anything which can ever separate mankind on earth. Thus the thought of Christ Jesus is a thought of immeasurable depth of feeling, a thought of infinite greatness uniting mankind, however disunited it may be as regards all that is going on in the world. If we grasp the thought in this way, we shall want to comprehend it still more deeply at the present time. We shall feel how much there is that can become strong and powerful within human evolution if connected with this thought—this thought which must develop in order that many things may be acquired by human hearts and souls in a different way from the present tragic method of learning them.

That He may strengthen us, That He may invigorate us,

That He may teach us all over the earth really to experience in the truest sense of the words the utterance of the Christmas Eve saying, which transcends all that separates men from one another. This it is which he who really feels himself united with Christ Jesus solemnly vows anew at Christmas time.

There is a tradition in the history of Christianity which repeatedly appears in later times and for centuries became a custom in certain Christian regions. In olden times representations of the Christian Mysteries were organised chiefly by the Christian Churches for believers in many different regions. And in the remotest times these representations began by reading, occasionally even by enacting, the story of Creation as it occurs at the beginning of the Bible. There was first shown just at Christmas time, how the Cosmic Word sounded forth from the depths of the Cosmos and how out of the Cosmic Word Creation gradually arose: how Lucifer appeared to man, and how men thereby began their earth-existence in a manner different from what was originally destined for them before the approach of Lucifer. The entire story of the temptation of Adam and Eve was brought forward, and it was then shown how man was, as it were, embodied in the Old Testament history. Then as time went on there was added that which was presented in more or less detail in the performances which evolved during the fifteenth to the eighteenth centuries in the countries of Central Europe (of which we have just seen one small example). Very little now remains of the grand thought which united the beginning of the Old Testament at this Christmas Eve festival with the secret history of the Mystery of Golgotha. Only this one thing remains, that in our calendar, before the actual Christmas Day comes the day of Adam and Eve. This has its origin in the same thought. But in olden times, for those who through deeper thinking, through deeper feeling, or through a deeper knowledge, were to grasp the Mystery of Christmas and the Mystery of Golgotha, with the help of their teachers, there was exhibited also again and again a great comprehensive thought: the thought of the Origin of the Cross. The God Who is introduced to man in the Old Testament gives to man, as represented by Adam and Eve, this commandment: ‘Ye may eat of all the fruits of the garden, but not of the tree—not of the fruits which grow on the Tree of the Knowledge of Good and Evil.’ Because they did eat of this they were driven from the original scene of action of their being.

But the tree—as was shown in many different ways—came by some means into the line of generations, into the original family from which proceeded the bodily covering of Christ Jesus. And it so came about that (as was shown at certain times) when Adam, the man of sin, was buried, there grew out of his grave the tree which had been removed from Paradise. Thus the following thoughts are aroused: Adam rests in his grave: the man who was led astray by Lucifer and passed through sin, rests in his grave. He has united himself with the Earth-body. But from his grave sprouts the tree which can now grow out of the earth, with which Adam’s body is united. The wood of this tree descends to the generations to which Abraham and David belong. And from the wood of this tree, which stood in Paradise and which grew forth from Adam’s grave, was made the Cross upon which Christ Jesus hung.

That is the thought which again and again was made clear by their teachers to those who had to understand the Mystery of Golgotha and its secrets from a deeper point of view. A deep meaning lies in the fact that in olden times profound thoughts were expressed in such pictures. And even at the present day this is still the case, as we shall presently see.

We have made ourselves acquainted with the thought of the Mystery of Golgotha which reveals to us that the Being Who passed through the body of Jesus has poured out over the Earth and into the Earth’s aura what He was able to bring to the Earth. That which the Christ brought to the Earth is since united with the whole body of the Earth. The Earth has become quite different since the Mystery of Golgotha. In the Earth-aura there lives what the Christ brought out of the heavenly heights to the Earth. If we unite this spiritually with that old picture of the tree, it shows us the whole connection from another point of view. The Luciferic principle drew into man as ho began his earthly career. Man as he now is belongs to the Earth, through his union with the Luciferic principle. He forms part of the Earth. And when we lay his body in the earth, this body is not merely that which anatomy sees, but is at the same time the outer mould of what man is in his inner being within his earthly nature. Spiritual Science makes it quite clear to us that what goes through the gates of death into the spiritual worlds is not the only part of man’s being, but that man through his whole activity, through his deeds, is united with the Earth. He is really united with the Earth as are those events which the geologists, mineralogists and zoologists, connect with the Earth. We might say that that which binds man to the Earth is at first concealed from the human individuality on going through the gates of death. But we surrender our external form in some manner to the Earth. It enters the Earth-body. It carries in itself the imprint of what the Earth has become through Lucifer’s entering the Earth evolution. That which man accomplishes on the Earth bears the Luciferic principle in it. Man brings this Luciferic principle into the Earth-aura. There springs forth and blossoms from man’s deeds and activities not only that which was originally intended for man but that which has mingled with the Luciferic principle. This is in the Earth-aura. And when we now see on the grave of the man Adam led away by Lucifer, that tree of the Knowledge of Good and Evil, which through the Luciferic temptation has become different from what it originally was, we then see everything that man has become through forsaking his original state, when he submitted to the Luciferic temptation and brought something into the Earth’s evolution not previously determined. We see the tree grow out of what the physical body is for the Earth, that which has been stamped in its Earth form, and causes man to appear in a lower sphere on the Earth than the one originally destined for him, which would have been his if he had not succumbed to Lucifer. There grows out of the whole Earth existence of man something which has entered human evolution through the Luciferic temptation. While we seek knowledge, we seek it in another way than that originally destined for us. That however allows us to recognise that what grows out of our earthly deeds is different from what it would have been according to the original Divine decree. We form an earth existence other than the one laid down by the original Divine Will. We mingle something else with it; something else, concerning which we must form quite definite conceptions if we want to understand it.

We must form such ideas as these, if we wish to understand correctly. We must say to ourselves as follows: I am placed in the Earth evolution. What I give to the Earth evolution through my deeds bears fruit. It bears the fruit of knowledge which comes to me through my participation in the knowledge of good and evil on the Earth. This knowledge lives on in the evolution of the Earth and is present therein. When, however, I behold this knowledge it becomes in me something different from what it would have been originally, it becomes something which I must alter if the Earth’s goal and task are to be reached. I see something grow out of my Earth deeds which must become different. The tree grows up, the tree which becomes the Cross of earth existence. It becomes something to which man must acquire a new relation, for the old relation does no more than allow the tree to grow.

The tree of the Cross, that Cross that grows out of the Luciferically tainted Earth evolution, springs up out of Adam’s grave, out of the man-nature which Adam acquired after the fall. The tree of knowledge must become the stem of the Cross because man must unite himself anew with the correctly recognised tree of knowledge as it now is in order to reach the Earth’s goal and task.

Let us now ask—and here we touch a significant Mystery of Spiritual Science: How does the case stand with those principles which we have learnt to recognise as the principles of human nature? Now we all know that the highest member of human nature is the Ego. We learn to utter ‘I’ at a definite time of our childhood. We enter into relation with the Ego from the time to which in later years memory carries us back. This we know through various lectures and books upon Spiritual Science. Up to that time the Ego worked formatively upon us, up to the moment when we have a conscious relation to our Ego. The Ego is present in our childhood, it works within us, but at first only builds up our physical body. It first creates the supersensible forces in the spiritual world. After passing through conception and birth, it still works for a time—lasting for some years—on our body, until that becomes an instrument capable of consciously grasping the Ego. A deep mystery is connected with this entry of the Ego into the human bodily nature. We ask a man we meet how old he is, and he gives as his age the years which have passed since his birth. As has been said, we here touch a certain mystery of Spiritual Science that will become ever clearer and clearer in the course of the near future, but to which I shall now merely refer. What a man gives as his age at a definite time of his life, refers only to his physical body. All he tells us is that his physical body has been so many years evolving since his birth. The Ego takes no part in this evolution of the physical body but remains stationary. It is a Mystery difficult to grasp, that the Ego, from the time to which our memory carries us back, really remains stationary: it does not change with the body, but stands still. We have it always before us, because it reflects back to us our experiences. The Ego does not share our Earth journey. Only when we pass through the gates of death we have to travel back again to our birth along the path we call Kamaloka in order to meet our Ego again and take it on our further journey. Thus the Ego remains behind. The body goes forward through the years. This is difficult to understand because we cannot grasp the fact that something remains stationary in time, while time itself progresses. But this is actually the case. The Ego remains stationary, because it does not unite with what comes to man from the Earth-existence, but remains connected with those forces which we call our own in the spiritual world. There the Ego remains; it remains practically in the form in which it was bestowed on us by the Spirits of Form. The Ego is retained in the spiritual world. It must remain there, otherwise we could never, as man, fulfil our original task on Earth and attain the goal of our Earth-evolution. That which man here on Earth has undergone through his Adam-nature, of which he left an imprint in the grave when he died in Adam, that belongs to the physical body, etheric and astral body and comes from these. The Ego waits; it waits with all that belongs to it the whole time man remains on Earth, ever looking forward to the further evolution of man, beholding how man recapitulates when he has passed through the gates of death, and retraces his path. This implies that as regards our Ego we remain in a certain respect behind in the spiritual world. Man will have to become conscious of this, and humanity can only become conscious of it because at a certain time the Christ descended from those worlds to which mankind belongs, out of the spiritual worlds Christ descended, and in the body of Jesus prepared, in the twofold manner we already know, that which had to serve Him as a body on Earth.

When we understand ourselves aright, we continually look back through our whole Earth life to our childhood. There, in our childhood, precisely the spiritual part of us has remained behind. And humanity should be educated to look back on that to which the spirit from the heights can say: ‘Suffer the little children to come to Me !’ Not the man who is bound to the Earth, but the little child. Humanity should be educated to this, for the Feast of Christmas has been given to it, that Feast which has been added to the Mystery of Golgotha, which need otherwise only have been bestowed on humanity as regards the three last years of the Christ life, when the Christ was in the body of Jesus of Nazareth. It shows how Christ prepared for Himself this human body in childhood. This is what should underlie our feelings at Christmas: the knowledge of how man, through what remains behind in heavenly heights during his years of growth, has really always been united with what is now coming. In the figure of the Child man should be reminded of the Human-Divine, which he left behind in descending to Earth, but which has now again come to him. Man should be reminded by the Child of that which has again brought his child-nature to him. This was no easy task, but in the very way in which this Festival of the Cosmic Child, this Christmas Festival, was developed in Central Europe, we see the wonderful, active, sustaining force within it.

What we have seen today is only one of many Nativity Plays. There have remained from olden times a number of so-called Paradise Plays which were produced at Christmas and in which the story of Creation is enacted. In connection with the representation of today, which is merely a pastoral play, there has also remained behind the Play of the Three Kings offering their gifts. A great deal of this was recorded in numerous plays which for the most part have now disappeared.

About the middle of the eighteenth century the time begins in which they disappear in country districts. But it is wonderful to trace their existence. In West Hungary, about 1850, Karl Julius Schröer, made a collection of Christmas Plays such as-these in the neighbourhood of Pressburg. Other people made similar collections in other places. But what Schröer then discovered of the customs connected with the performance of these plays may sink deeply into our hearts. These plays were there in manuscript in certain families of the villages and were regarded as something especially sacred. With the approach of October preparations were always begun to perform this play at Christmas before the people of the place. The well-behaved youths and maidens were sought out and during this time of preparation they ceased to drink wine or alcohol. They might no longer romp and wrestle on Sundays. They had really to lead what is called a holy life. And thus a feeling prevailed that a certain moral tone of the soul was necessary in those who devoted themselves at Christmas to the performance of such plays, for they could not be performed in the quite worldly atmosphere. They were performed with all the simplicity of the villagers, but profound seriousness prevailed in the entire performance. In all the plays collected by Schröer and earlier by Weinhold and others in many different regions, there is everywhere this deep earnestness with which the Christmas Mystery was approached. But this was not always so. We need only go back two centuries further to find something else which strikes us in the highest degree as peculiar. The very manner in which these Christmas plays became part of the fife of the central European villages in which they arose and gradually evolved, shows us how powerfully the Christmas thought worked there. It was not immediately taken up in the manner just described; the people did not always approach it with holy awe, with deep earnestness, with a living feeling of the significance of the occurrence.

In many regions it was begun by erecting a manger before the side altar of some church. This was in the fourteenth or fifteenth century; but it goes back to still earlier times. A manger was erected, a stall with an ox and an ass, the Child and two figures representing Joseph and Mary. Thus at first it was attempted with simple art; later an attempt was made to bring more life into it, but on the spiritual side. That is, priests took part; one priest represented Joseph and another Mary. In earlier times they spoke their parts in the Latin tongue, for in the old churches great stress was laid on this—it was considered very important that the spectators should understand as little as possible of the matter and should only behold the external acting. But this could no longer continue to please, for there were among the spectators those who wanted to understand something of what was being enacted before them. Gradually it became customary to recite certain parts in the dialect used in the district. Finally the wish arose in people to participate, to take part in the experiences themselves. But the thing was still quite strange to them. We must remember that in the twelfth and thirteenth centuries there was not as yet the knowledge of the Holy Mysteries, of the Mystery of Christmas, for instance, which we today regard as a matter of course. We must remember that although the people year in and year out attended Mass, and at Christmas the Midnight Mass, they did not possess the Bible, which was only there for the priests to read; they were only acquainted with a few extracts from the Holy Scripture. And it was at first really to acquaint them with what had once occurred that these things were dramatised in this fashion for them by the priests. The people first learnt to know of them in this way.

Something must now be said which I must ask you not to misunderstand, but it may be brought forward because it expresses purely historical truth. It was not that the participation in the Christmas plays proceeded from some mysterious influence or anything of that nature; what attracted the people was rather the desire to take part in what was presented before them and to draw nearer to it. At last they were permitted to share in it. Things had to be made more comprehensible to the laity. And this clearer understanding progressed step by step. At first the people understood absolutely nothing about the child lying in the manger. They had never seen such a thing as a child in a manger. Earlier when they were not allowed to understand anything, they accepted it: but now they wanted to share in it, it had to be made comprehensible to them. And so a cradle was brought and as the people passed, each one took part by rocking the child for a moment. Thus similar details were developed in which they took part. Indeed there were even districts in which all was quite serious at first, but when the child was brought, they made a tremendous uproar, everyone screaming and showing by dancing and shouting the pleasure they felt in the birth of the child. It was then received in a mood that felt a passion for movement and a desire to experience the story. But in this story lay something so great and mighty that, out of this quite profane feeling there gradually evolved that holy awe of which I have already spoken. The subject itself impressed its holiness on a performance which could not at first have been called in the least holy. Precisely in the Middle Ages the holy story of Christmas had first to conquer mankind. And it conquered the people to such an extent that in the performance of their plays, they desired to prepare their fives with this moral intensity.

What was it that thus overcame the feelings, the soul of man? It was the sight of the Child, of that which remains holy in man whilst his other three bodies unite with the Earth evolution. Even though in some districts at different times the story of Bethlehem took on grotesque forms, yet it lay in human nature to evolve this holy regard for the child-nature, which is connected with what entered into the development of Christianity from the very beginning. And that is the consciousness of the necessity of a reunion of what remains stationary in man when he commences his Earth evolution, with what has connected itself with Earth-man, so that man gives over to the Earth the wood from which the cross must be made with which man has to form the new union. In the more remote times of Christian development in Central Europe, nothing but the conception of Easter was popularised, and only in the manner described was the conception of Christmas gradually developed. For what appears in ‘Heliand,’ for instance, was composed by various individuals, but never became popular.

The observance of Christmas grew into a popular custom as described, and it shows in a manner really startling how man acquired the thought of the union with the child-nature, that pure and noble childlike character that appeared in a new form in the Jesus-Child. When we so grasp the power of this thought that it lives in the soul as the only conception in our existence capable of uniting all men, then we have the true Christian conception. This Christ-Thought becomes mighty in us, it becomes something which must grow strong within us if the further Earth evolution is to proceed aright. Let us remember here how far removed man is in his present Earth-existence from what is really contained in the depths of the Christ-Thought.

A book by Ernst Haeckel has recently appeared called Thoughts about Life, Death, Immortality and Religion, in Connection with the World-War. Now a book by Ernst Haeckel certainly springs from a deep love of truth, certainly the deepest truth is sought for in it. The following may give some idea of what the book is intended to convey. It sets out to indicate what now transpires on the Earth, how the nations are at war with each other, living in hate, how countless deaths take place every day. All these thoughts which obtrude so painfully on mankind are mentioned by Haeckel, but naturally with the underlying thought of considering the world from his own point of view. We have said that Haeckel may, even by Spiritual Science, be considered a profound investigator. His point of view may indeed lead to other results, but leads to what can be observed in the newer phases of Haeckel’s evolution. Now Haeckel forms thoughts on the world-war. He too remarks how much blood is flowing, how greatly we are encompassed by death. And he asks: ‘Can the thoughts of religion endure by the side of this? Can one anyhow believe (he asks) that some wise Providence—a kindly God—rules the world, when one sees so many dying every day through mere chance (so he says)? They do not perish from any cause attributable to a wise cosmic ordering, but through the accident of meeting a possible shell. Have these thoughts of the wisdom of Providence any meaning in the face of this? Must not just such events as these prove that man is nothing more than what external materialistic history of evolution declares and that all earth existence is fundamentally directed not by a wise Providence but by chance? In the face of this, can there be any other thought than that of resignation (continues Haeckel), of saying: ‘We give up our bodies and pass out into the thought of the cosmic all?’ But if one questions further, (though Haeckel does not put the question), if this! all’ is nothing but the play of endless atoms, has the life of man any meaning in earth-existence? As said above, Haeckel does not pursue the question, but in his Christmas book he gives the answer: ‘These very events which touch us so painfully show us that we have no right to believe that a good Providence or wise cosmic ruling or anything of the kind moves and Eves in the whole world. So we must be resigned—we must put up with things as they are!’

And this is a Christmas book! A book nobly and honourably planned. But this book is based on the remarkable prejudice that it is useless to seek for a meaning to the earth. That it is denied to humanity to seek in a spiritual way for a meaning!

If we only observe the external course of events we do not see this meaning. Then it is as Haeckel says. And at that it has to remain, that is, that this life has no meaning! That is his opinion. A purpose may not be sought. But perhaps someone else may say: The events now taking place show us, for the very reason that, if we look at them externally and point only to the fact that numberless bullets are ending the lives of men today, they appear without purpose—those very events show us that we must seek more deeply to find the purpose. We must not simply seek a purpose in that which happens on the Earth alone, when these human souls forsake the body, but we must investigate the life that now begins for them when they pass through the gate of death. In short, another man may say: ‘Just because no meaning can be found in the external, it must be sought elsewhere, in the supersensible.’ Is that anything else than to take the same thought into another—quite different—domain? Haeckel’s science may lead those who think as he does today to deny all meaning to Earth-existence. It may seem to prove, from what happens so painfully today, that the Earth-life as such has no meaning. But if we grasp it in our way—as we have often done before—then this very same science becomes a starting point for showing what deep and mighty purpose can be discovered by us in the world phenomena. For this, however, there must be the spiritual active in the world; we must be able to unite ourselves with the spiritual. For man in the sphere of erudition does not yet understand how to let that power work on him which has so wonderfully conquered the hearts and souls that on beholding the Christmas Mystery, out of a profane comprehension, there has arisen a holy understanding. Because the learned cannot yet grasp this and cannot yet unite the Christ-Impulse with what they see in the external world, it is impossible for them to find a real true meaning in the Earth. And so we must say: The Science of which man is so proud today—and rightly so—with all its immense progress is not in itself in a position to lead man to any satisfactory philosophy. It can just as easily lead to a lack of sense and meaning as to a meaning for the Earth, just as in any other domain. Let us consider science in the later centuries, especially in the nineteenth and up to the present day—evolving so proudly all its wonderful laws, and let us look at what surrounds us today. It has all been produced by science. We no longer burn, as Goethe did, a night-light. We bum something else and illumine our rooms in a very different fashion. All that possesses our souls today, as the result of our science has arisen through the immense progress of which man is so proud, so justly proud. But how does this science work? It works beneficially when man evolves what is good. But today, just through its very perfection, it produces invincible instruments of murder. Its progress serves the cause of destruction as well as that of construction. Just as on the one side that science of which Haeckel is a follower may lead either to sense and meaning or to nonsense and lack of meaning, so, in spite of its greatness, it may serve both destruction and construction. And if it depended on science alone what was produced, then, from the same sources from which it constructs, science would bring forth ever more and more fearful instruments of destruction. Science itself has no direct impulse to bring humanity forward! If this could be realised, science would then, and then only, be valued in the right way. We should then know that in the evolution of man there must be something more than man can reach by means of science.

What is this science of ours? In reality none other than the tree growing out of Adam’s grave; and the time is drawing near when man will recognise this. The time will come when man will know that this tree must become the wood which is the Cross of humanity and which can only become a blessing when on it is crucified and properly united with it, that which lies on the further side of death, yet lives already here in man. That it is to which we look up in the Holy Christmas Eve, if we feel this Mystery of the sacred Festival aright—and that is what can be represented in childlike fashion, and yet is the cloak of the greatest Mysteries. Is it not really wonderful that in this simple way it could be brought home to people that something had appeared which, though it cannot extend beyond childhood, yet governs a man during his whole Earth-life? It is related to that to which man, as a supersensible being, belongs. Is it not wonderful that this, which is in the highest degree invisible and supersensible, could approach so near to those simple human souls through simple pictures such as these?

Indeed those who are learned will also have to follow the same path as those simple souls. There was even a time when the Child was not represented in the cradle nor in the manger, but when the sleeping child was placed upon the Cross I The Child sleeping on the Cross! A wonderful, profound picture, which expresses the whole thought I wished to lay before your souls today.

Cannot this thought in reality be very simply stated? Indeed it can! Let us just seek the origin of those impulses which today oppose each other so terribly in the world. Whence do they originate? Whence originates all that today is in such bitter conflict, all that makes life so difficult for humanity? It all originates in what we become in the world after the time of our earliest recollection. Let us go back beyond that time, let us go right back to the point when we are called the little children who may enter the kingdom of heaven. We do not find it then, there was then nothing in the human soul of what today is strife and hatred. In this simple way the thought can be expressed and today we must visualise spiritually that there is in the human soul an original condition rising above all human strife and disharmony.

We have often spoken of the old Mysteries, which were intended to awaken in the nature of man that which allowed him to perceive the supersensible; and we have said that the Mystery of Golgotha represents on the stage of history clearly for all mankind, the story of the supersensible Mystery. Now that which unites us with the true Christ-Thought is within us, it is really in us—to enable us to have moments in our life (this is to be taken literally not symbolically) moments when, in spite of everything we may be in the external world, we can yet make that which we have received as children alive within us, moments in which we behold man in his development between birth and death, and can feel the child-nature in ourselves.

In my public lecture on Johann Gottlieb Fichte, I might have added a few words more—perhaps they might not have been thoroughly understood then, they would, however, have explained many things which dwelt in this particularly devout person. I might have said why he became such a very special person; it was because, in spite of his age, he retained more than most people of the child-nature. There is more of the child-nature in such men than in others. Men like these, men who retain more of their child-nature, keep their youth and do not grow old as do others. This is really the secret of many great men, that they can in a sense remain children—speaking relatively, of course, for they have had to lead the life of men.

The Christmas Mystery appeals to the child-nature within us. It points us to the vision of the Divine Child that is destined to take up the Christ—and to which we look up as to something over which the Christ, Who went through Golgotha for the salvation of the Earth, already hovers.

Let us be conscious of this when we give over the imprint of our higher man, our physical body, to the Earth. This is not a mere physical event, for something spiritual takes place. But this spiritual event only takes place aright because the Christ-Being, by going through the Mystery of Golgotha, has flowed into the aura of the Earth. We do not behold the entire Earth in its completeness unless we visualise also the Christ, Who, since the Mystery of Golgotha, is united with it. We may pass Him by, as we pass by anything supersensible if we are merely equipped in a materialistic sense; but we cannot pass Him by if the Earth is really to have for us a true and actual purpose. Everything rests upon our being able to awaken in ourselves that which opens our gaze to the spiritual world.

Let us make this Christmas Festival what it should be to us, a Festival which not merely serves the past—but also the future; that future which is gradually to bring forth the birth of the spiritual life for the whole of humanity. We must unite ourselves with the prophetic feeling, with the prophetic premonition, that such a birth of the spiritual life in man must be accomplished, that a mighty Christmas must work to influence the future of humanity, a bringing to birth of that which in the thoughts of man gives a meaning to the Earth, that meaning which became the objective of the Earth when the Christ-Being united Himself with the Earth-aura, through the Mystery of Golgotha. Let us meditate at Christmas on the thought how from the depths of darkness light must enter human evolution. The old light of the spiritual life which was gradually dying out before Golgotha had to pass away and has now to arise anew, it must since Golgotha be born again through the consciousness in the human soul that this soul of man is connected with what the Christ had become to the Earth through the Mystery of Golgotha.

When more and more men arise who can thus grasp Christmas in the sense of Spiritual Science, it will become a force in the hearts and souls of men which has a meaning for all times, whether in such times as men give themselves over to feelings of happiness, or when they must feel sorrow and pain such as we feel today, when we think of the great misery of our time.

Concerning the vision of the spiritual which gives meaning to the Earth, it has been expressed in beautiful words which I will put before you today: (Here follows a rough translation):

That which gives mine eyes the power
To cause deformity to disappear,
To turn dark nights to radiant suns of brightness,
To turn disorder into order, and decay to life;
Life, which through the ages,
Weaves invisibly in space,
Leading me on to th' eternal sources
Of the Beautiful, the True, the Good.
The source of all Delight,
In which immersed, my strivings are but vain.
Life it is, which since in Urania’s eyes I gazed,
The deep, the clear, the blue—pure flames of light
I have silently perceived and looked upon.
Since then I see those eyes in deeps profound,
The only permanent things in my existence,
They live on in me, part of my life,
And see through my beholding.

And in another small poem:

Nothing is but God, and God is naught but Life.
Thou knowest this, as I myself know too,
And yet our knowing would ne’er have power to be,
Unless t’were knowledge of the Life of God.
How fain would I devote myself to this!
But where shall it be found; if into some knowledge it doth flow,
Forthwith it is transformed into a semblance.
Commingled with Him, surrounded by His sheath,
When thou dost wake the true sheath to behold,
It is thy Self!
Let all that perishable is, decay.
Henceforth let God alone dwell in thy strivings,
Learn to discern what beyond all striving yet Eves on;
Then will the Sheath itself become perceptible,
And unveiled be the Life Divine.

It is true men do not always know how to understand those who lead them to a vision of the spiritual which gives a meaning to the Earth. The materialists are not alone in this. Others, who believe themselves to be no materialists because they continually repeat, ‘God, God,’ or ‘Lord, Lord,’ too often do not know what to make of these guides to the spiritual. For what could one make of a man who says:

‘Learn to discern what beyond all striving yet Eves on;
Then will the sheath itself become perceptible,
And unveiled be the Life Divine

who sees Divine Life in everything? He might be reproached with holding the world away from him, with denying its existence. Such a man might be accused of denying the existence of the world. His contemporaries accused him of denying God, of being an atheist, and drove him away from the High School on that account. For the words I have just quoted were written by Johann GottEeb Fichte. He is a case in point. When there Eves on in a human soul aU through his earthly life that which dwells as an impulse from the Mystery of Golgotha and the notes of which may be heard in the Christmas Mystery, a way is then opened in which we can find that consciousness in which our own ego flows in union with the Earth-Ego. For the Earth-Ego is the Christ. In this way something is developed in man which must become greater and greater if the Earth is to achieve that evolution for which it was destined from the beginning of aU things.

And so from the spirit of our Spiritual Science we have today tried to transform the Christmas thought into an impulse; and while looking up to it from that which is now going on around us, we shall try not to behold a want of purpose in the Earth-evolution, but rather in the midst of sorrow and pain, even in strife and hatred, to see something which finally helps man a step forward.

More important than the search for the causes of what happens today is this: that we should turn our gaze to the possible effects, to those effects which we must conceive as bringing healing to mankind.

That nation or people will do the right thing which is able to fashion something healing for mankind in the future, from what springs up out of the blood-saturated Earth. But this healing can only come about when man finds his way to the spiritual worlds: when he does not forget that not only a transitory but an eternal Christmas exists, an everlasting bringing to birth of the Divine Spiritual in the physical Earth-man.

Especially today let us retain the holiness of this thought in our souls, and keep it there, even beyond the Christmas season, during the time which can be for us in its external course, a symbol of the evolution of fight. Darkness, the most intense Earth-darkness prevails at this time of the year. But we know that when the Earth lives in the deepest outer darkness, the Earth-soul experiences its light, its greatest time of growth begins.

The spiritual time of awakening coincides with Christmas and with this spiritual awakening should be united the thought of the spiritual awakening of the earth-evolution through Christ Jesus. For this reason the Christmas Festival was placed just at this particular time.

In this cosmic and at the same time earthly and moral sense let us fill our souls with the thoughts of Christmas and then, strengthened and invigorated with this moral thought, let us, as far as we can, turn our gaze on everything around us, desiring what is right for the progress of events and especially as regards the present occurrences. And as we begin at once to make active within us the strength we have been able to acquire from this Christmas Festival, let us conclude once more by turning to the Guardian Spirit of those who have to take a difficult part in the great events of the times.

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the earth-men committed to your charge,
That, united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And for those who have already passed through the gates of death while fulfilling the severe tasks given to man as a result of the great demands of our present time, let us repeat those words again in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your charge,
That united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And may the Spirit Who passed through the Mystery of Golgotha, that Spirit Who, for the progress and salvation of the Earth, has made Himself known in the Mystery of Christmas, which men will gradually learn to understand better and better, may He be with you in the severe tasks that lie before you.

Yesterday we reached the point of discussing the change which takes place in the human astral body through Meditation, Concentration and other practices which are given in the various methods of initiation. We have seen that the astral body is thereby affected in such a way that it develops within itself the organs which it needs for perceiving in the higher worlds and we have said that up to this point, the principle of initiation is everywhere really the same—although the forms of its practices conform wholly to the respective cultural epochs. The principal difference appears with the occurrence of the next thing which must follow. In order that the pupil may be able actually to perceive in the higher worlds, it is necessary that the organs which have been formed out of the astral part, impress or stamp themselves upon the ether body, be impressed into the etheric element.

The re-fashioning of the astral body indirectly through Meditation and Concentration, is called by an ancient name, “katharsis,” or purification. Katharsis or purification has as its purpose the discarding from the astral body all that hinders it from becoming harmoniously and regularly organized, thus enabling it to acquire higher organs. It is endowed with the germ of these higher organs; it is only necessary to bring forth the forces which are present in it. We have said that the most varied methods can be employed for bringing about this katharsis. A person can go very far in this matter of katharsis if, for example, he has gone through and inwardly experienced all that is in my book, The Philosophy of Spiritual Activity, and feels that this book was for him a stimulation and that now he has reached the point where he can himself actually reproduce the thoughts just as they are there presented. If a person holds the same relationship to this book that a virtuoso, in playing a selection on the piano, holds to the composer of the piece, that is, he reproduces the whole thing within himself—naturally according to his ability to do so—then through the strictly built up sequence of thought of this book—for it is written in this manner—katharsis will be developed to a high degree. For the important point in such things as this book is that the thoughts are all placed in such a way that they become active. In many other books of the present, just by changing the system a little, what has been said earlier in the book can just as well be said later. In The Philosophy of Spiritual Activity this is not possible. Page 150 can as little be placed fifty pages earlier in the subject matter as the hind legs of a dog can be exchanged with the forelegs, for the book is a logically arranged organism and the working out of the thoughts in it has an effect similar to an inner schooling. Hence there are various methods of bringing about katharsis. If a person has not been successful in doing this after having gone through this book, he should not think that what has been said is untrue, but rather that he has not studied it properly or with sufficient energy or thoroughness.

Something else must now be considered and that is that when this katharsis has taken place, when the astral organs have been formed in the astral body, it must all be imprinted upon the ether body. In the pre-Christian initiation, it was done in the following manner. After the pupil had undergone the suitable preparatory training, which often lasted for years, he was told: The time has now come when the astral body has developed far enough to have astral organs of perception, now these can become aware of their counterpart in the ether body. Then the pupil was subjected to a procedure which today—at least for our cultural epoch—is not only unnecessary, but is not in all seriousness feasible. He was put into a lethargic condition for three and a half days, and was treated during this time in such a way that not only the astral body left the physical and ether bodies—a thing that occurs every night in sleep—but to a certain degree the ether body also was lifted out; but care was taken that the physical body remained intact and that the pupil did not die in the meantime. The ether body was then liberated from the forces of the physical body which act upon it. It had become, as it were, elastic and plastic and when the sensitory organs that had been formed in the astral body sank down into it, the ether body received an imprint from the whole astral body. When the pupil was brought again into a normal condition by the Hierophant, when the astral body and ego were again united with the physical and ether bodies—a procedure which the Hierophant well understood—then not only did he experience katharsis, but also what is called “Illumination” or “Photismos.” The pupil could then not only perceive in the world around him all those things that were physically perceptible, but he could employ the spiritual organs of perception, which means, he could see and perceive the spiritual. Initiation consisted essentially of these two processes, Purification or Purging, and Illumination.

Then the course of human evolution entered upon a phase in which it gradually became impossible to draw the ether body out of the physical without a very great disturbance in all its functions, because the whole tendency of the post-Atlantean evolution was to cause the ether body to be attached closer and closer to the physical body. It was consequently necessary to carry out other methods of initiation which proceed in such a manner that without the separating of the physical and ether bodies, the astral body, having become sufficiently developed through katharsis and able of itself to return again to the physical and etheric bodies, was able to imprint its organs on the ether body in spite of the hindrance of the physical body. What had to happen was that stronger forces had to become active in Meditation and Concentration in order that there might be the strong impulse in the astral body for overcoming the power of resistance of the physical body. In the first place there was the actual specifically Christian initiation in which it was necessary for the pupil to undergo the procedure which was described yesterday as the seven steps. When he had undergone these feelings and experiences, his astral body had been so intensely affected it formed its organs of perception plastically—perhaps only after years, but still sooner or later—and then impressed them upon the ether body, thus making of the pupil one of the Illuminati. This kind of initiation which is specifically Christian could only be described fully, if I were able to hold lectures about its particular aspects, every day for about a fortnight instead of only for a few days. But that is not the important thing. Yesterday you were given certain details of the Christian initiation. We only wish to become acquainted with its principle.

By continually meditating upon passages of the Gospel of St. John, the Christian pupil is actually in a condition to reach initiation without the three and a half day continued lethargic sleep. If each day he allows the first verses of the Gospel of St. John, from “In the beginning was the Word” to the passage “full of devotion and truth,” to work upon him, they become an exceedingly significant meditation. They have this force within them, for this Gospel is not there simply to be read and understood in its entirety with the intellect, but it must be inwardly fully experienced and felt. It is a force which comes to the help of initiation and works for it. Then will the “Washing of the Feet,” the “Scourging” and other inner processes be experienced as astral visions, wholly corresponding to the description in the Gospel itself, beginning with the 13th Chapter.

The Rosicrucian initiation, although resting upon a Christian foundation works more with other symbolic ideas which produce katharsis, chiefly with imaginative pictures. That is another modification which had to be used, because mankind had progressed a step further in its evolution and the methods of initiation must conform to what has gradually been evolved.

We must understand that when a person has attained this initiation, he is fundamentally quite different from the person he was before it. While formerly he was only associated with the things of the physical world, he now acquires the possibility likewise of association with the events and beings of the spiritual world. This pre-supposes that the human being acquires knowledge in a much more real sense than in that abstract, dry, prosaic sense in which we usually speak of knowledge. For a person who acquires spiritual knowledge, finds the process to be something quite different. It is a complete realization of that beautiful expression, “Know thyself.” But the most dangerous thing in the realm of knowledge is to grasp these words erroneously and today this occurs only too frequently. Many people construe these words to mean that they should no longer look about the physical world, but should gaze into their own inner being and seek there for everything spiritual. This is a very mistaken understanding of the saying, for that is not at all what it means. We must clearly understand that true higher knowledge is also an evolution from one standpoint, which the human being has attained, to another which he had not reached previously. If a person practices self-knowledge only by brooding upon himself, he sees only what he already possesses. He thereby acquires nothing new, but only knowledge of his own lower self in the present meaning of the word. This inner nature is only one part that is necessary for knowledge. The other part that is necessary must be added. Without the two parts, there is no real knowledge. By means of his inner nature, he can develop organs through which he can gain knowledge. But just as the eye, as an external sense organ, would not perceive the sun by gazing into itself, but only by looking outward at the sun, so must the inner perceptive organs gaze outwardly, in other words, gaze into an external spiritual in order actually to perceive. The concept “Knowledge” had a much deeper, a more real meaning in those ages when spiritual things were better understood than at present. Read in the Bible the words, “Abraham knew his wife!” or this or that Patriarch “knew his wife.” One does not need to seek very far in order to understand that by this expression fructification is meant. When one considers the words, “Know thyself,” in the Greek, they do not mean that you stare into your own inner being, but that you fructify yourself with what streams into you from the spiritual world. “Know thyself” means: Fructify thyself with the content of the spiritual world!

Two things are needed for this namely, that the human being prepare himself through katharsis and illumination, and then that he open his inner being freely to the spiritual world. In this connection we may liken his inner nature to the female aspect, the outer spiritual to the male. The inner being must be made susceptible of receiving the higher self. When this has happened, then the higher human self streams into him from the spiritual world. One may ask: Where is this higher human self? Is it within the personal man? No, it is not there. On Saturn, Sun and Moon, the higher self was diffused over the entire cosmos. At that time the Cosmic Ego was spread out over all human kind, but now men have to permit it to work upon them. They must permit this Ego to work upon their previously prepared inner natures. This means that the human inner nature, in other words, the astral body has to be cleansed, purified and ennobled and subjected to katharsis, then a person may expect that the external spirit will stream into him for his illumination. That will occur when the human being has been so well prepared that he has subjected his astral body to katharsis, thereby developing his inner organs of perception. The astral body, in any case, has progressed so far that now when it dips down into the ether and physical bodies, illumination or photismos results. What actually occurs is that the astral body imprints its organs upon the ether body, making it possible for the human being to perceive a spiritual world about him; making it possible for his inner being, the astral body, to receive what the ether body is able to offer to it, what the ether body draws out of the entire cosmos, out of the Cosmic Ego.

This cleansed, purified astral body, which bears within it at the moment of illumination none of the impure impressions of the physical world, but only the organs of perception of the spiritual world is called in esoteric Christianity the “pure, chaste, wise Virgin Sophia.” By means of all that he receives during katharsis, the pupil cleanses and purifies his astral body so that it is transformed into the Virgin Sophia. And when the Virgin Sophia encounters the Cosmic Ego, the Universal Ego which causes illumination, the pupil is surrounded by light, spiritual light. This second power that approaches the Virgin Sophia, is called in esoteric Christianity—is also so called today—the “Holy Spirit.” Therefore according to esoteric Christianity, it is correct to say that through his processes of initiation the Christian esotericist attains the purification and cleansing of his astral body; he makes his astral body into the Virgin Sophia and is illuminated from above—if you wish, you may call it overshadowed—by the “Holy Spirit,” by the Cosmic, Universal Ego. And a person thus illuminated, who, in other words, according to esoteric Christianity has received the “Holy Spirit” into himself, speaks forthwith in a different manner. How does he speak? When he speaks about Saturn, Sun and Moon, about the different members of the human being, about the processes of cosmic evolution, he is not expressing his own opinion. His views do not at all come into consideration. When such a person speaks about Saturn, it is Saturn itself that is speaking through him. When he speaks about the Sun, the Spiritual Being of the Sun speaks through him. He is the instrument. His personal ego has been eclipsed, which means that at such moments it has become impersonal and it is the Cosmic Universal Ego that is using his ego as its instrument through which to speak. Therefore, in true esoteric teaching which proceeds from esoteric Christianity, one should not speak of views or opinions, for in the highest sense of the word this is incorrect; there are no such things. According to esoteric Christianity, whoever speaks with the right attitude of mind toward the world will say to himself, for instance: If I tell people that there were two horses outside, the important thing is not that one of them pleases me less than the other and that I think one is a worthless horse. The important point is that I describe the horses to the others and give the facts. In like manner, what has been observed in the spiritual worlds must be described irrespective of all personal opinions. In every spiritual- scientific system of teaching, only the series of facts must be related and this must have nothing to do with the opinions of the one who relates them.

Thus we have acquired two concepts in their spiritual significance. We have learned to know the nature of the Virgin Sophia, which is the purified astral body, and the nature of the “Holy Spirit,” the Cosmic Universal Ego, which is received by the Virgin Sophia and which can then speak out of this purified astral body. There is something else to be attained, a still higher stage, that is the ability to help someone else, the ability to give him the impulse to accomplish both of these. Men of our evolutionary epoch can receive the Virgin Sophia (the purified astral body) and the Holy Spirit (illumination) in the manner described, but only Christ Jesus could give to the earth what was necessary to accomplish this. He has implanted in the spiritual part of the earth those forces which make it possible for that to happen at all which has been described in the Christian initiation. You may ask how did this come about?

Two things are necessary for an understanding of this. First we must make ourselves acquainted with something purely historical, that is, with the manner of giving of names which was quite different in the age in which the Gospels were written from the way in which it is done at present.

Those who interpret the Gospel at present do not at all understand the principle of giving names at the time the Gospels were written and therefore they do not speak as they should. It is, in fact, exceedingly difficult to describe the principle of giving names at that time, yet we can make it comprehensible, even though we only indicate it in rough outlines. Let us suppose, in the case of someone whom we meet, that instead of holding to the name which does not at all fit him, and which has been given to him in the abstract way customary today, we were to harken to and notice his most distinguishing characteristics, were to notice the most prominent attribute of his character and were in a position to discern clairvoyantly the deeper foundations of his being, then were to give him his name in accordance with those most important qualities which we believe should be attributed to him. Were we to follow such a method of giving names, we should be doing something, at a lower more elementary stage, similar to what was done at that time by those who gave names in the manner of the writer of the Gospel of St. John. In order to make very clear his manner of giving names, let us consider the following:

The author of the St. John's Gospel regarded the physical, historic Mother of Jesus in her most prominent characteristics and asked himself,—Where shall I find a name for her which will express most perfectly her real being? Then, because she had, by means of her earlier incarnations, reached those spiritual heights upon which she stood; and because she appeared in her external personality to be a counterpart, a revelation of what was called in esoteric Christianity, the Virgin Sophia, he called the Mother of Jesus the “Virgin Sophia;” and this is what she was always called in the esoteric places where esoteric Christianity was taught. Exoterically he leaves her entirely un-named in contradistinction to those others who have chosen for her the secular name, Mary. He could not take the secular name, he had to express in the name the profound, world historic evolution. He does this by indicating that she cannot be called Mary and what is more, he places by her side her sister Mary, wife of Cleophas and calls her simply the “Mother of Jesus.” He shows thereby that he does not wish to mention her name, that it cannot be publicly revealed. In esoteric circles, she is always called the “Virgin Sophia.” It was she who represented the “Virgin Sophia” as an external historical personality.

If we now wish to penetrate further into the nature of Christianity and its founder, we must take under consideration yet another mystery. We should understand clearly how to make a distinction between the personality who, in Esoteric Christianity, was called “Jesus of Nazareth” and Him who was called “Christ Jesus,” the Christ dwelling within Jesus of Nazareth.

Now what does this mean? It means that in the historical personality of Jesus of Nazareth, we have to do with a highly developed human being who had passed through many incarnations and after a cycle of high development was again reincarnated; a person who, because of this, was attracted to a mother so pure that the writer of the Gospel could call her the “Virgin Sophia.” Thus we are dealing with a highly developed human being, Jesus of Nazareth, who had progressed far in his evolution in his previous incarnations and in this incarnation had entered upon a highly spiritual stage. The other evangelists were not illuminated to such a high degree as the writer of this Gospel. It was more the actual sense-world that was revealed to them, a world in which they saw their Master and Messiah moving about as Jesus of Nazareth. The mysterious spiritual relationships, at least those of the heights into which the writer of the Gospel of St. John could peer, were concealed from them. For this reason they laid special emphasis upon the fact that in Jesus of Nazareth lived the Father, who had always existed in Judaism and was transmitted down through the generations as the God of the Jews. And they expressed this when they said: “If we trace back the ancestry of Jesus of Nazareth through generation after generation, we are able to prove that the same blood flows in Him that has flowed down through these generations.” The evangelists give the genealogical tables and precisely according to them they also show at what different stages of evolution they stand. For Matthew, the important thing is to show that in Jesus of Nazareth we have a person in whom Father Abraham is living. The blood of Father Abraham has flowed down through the generations as far as Jesus. He thus traces the genealogical tables back to Abraham. He has a more materialistic point of view than Luke. The important thing for Luke was not alone to show that the God who lived in Abraham was present in Jesus, but that the ancestry, the line of descent, can be traced back still further, even to Adam and that Adam was a son of the very Godhead, which means that he belonged to the time when humanity had just made the transition from a spiritual to a physical state. Both Matthew and Luke wished to show that this earthly Jesus of Nazareth has His being only in what can be traced back to the divine Father-power. This was not a matter of importance for the writer of the Gospel of St. John who could gaze into the spiritual world. The important thing for him was not the words, “I and Father Abraham are one,” but that at every moment of time, there exists in the human being an Eternal which was present in him before Father Abraham. This he wished to show. In the beginning was the Word which is called the “I AM.” Before all external things and beings, He was. He was in the beginning. For those who wished rather to describe Jesus of Nazareth and were only able to describe him, it was a question of showing how from the beginning the blood flowed down through the generations. It was important to them to show that the same blood flowing down through the generations flowed also in Joseph, the father of Jesus.

If we could speak quite esoterically it would naturally be necessary to speak of the idea of the so-called “virgin birth,” but this can be discussed only in the most intimate circles. It belongs to the deepest mysteries that exist and the misunderstanding connected with this idea arises because people do not know what is meant by the “virgin birth.” They think that it means there was no fatherhood. But it is not that; a much more profound, a more mysterious something lies at the back of it which is quite compatible with what the other disciples wish to show, that is, that Joseph is the father of Jesus. If they were to deny this, then all the trouble they take to show this to be a fact would be meaningless. They wish to show that the ancient God exists in Jesus of Nazareth. Luke especially wished to make this very clear, therefore he traces the whole ancestry back to Adam and then to God. How could he have come to this conclusion, if he really wished only to say: I am showing you that this genealogical tree exists, but Joseph, as a matter of fact, had nothing to do with it. It would be very strange if people were to take the trouble to represent Joseph as a very important personality and then were to shove him aside out of the whole affair.

In the event of Palestine, we have not only to do with this highly developed personality, Jesus of Nazareth, who had passed through many incarnations, and had developed himself so highly that he needed such an extraordinary mother as the Virgin Sophia, but we have also to do with a second mystery. When Jesus of Nazareth was thirty years of age, he had advanced to such a stage through what he had experienced in his present incarnation that he could perform an action which it is possible for one to perform in exceptional cases. We know that the human being consists of physical, ether and astral bodies and an ego. This fourfold human being is the human being as he lives here among us. If a person stands at a certain high stage of evolution, it is possible for him at a particular moment to draw out his ego from the three bodies and abandon them, leaving them intact and entirely uninjured. This ego then goes into the spiritual worlds and the three bodies remain behind. We meet this process at times in cosmic evolution. At some especially exalted, enraptured moment, the ego of a person departs and enters into the spirit world—under certain conditions this can be extended over a long period—and because the three bodies are so highly developed by the ego that lived in them, they are fit instruments for a still higher being who now takes possession of them. In the thirtieth year of Jesus of Nazareth, that Being whom we have called the Christ, took possession of his physical, ether and astral bodies. This Christ Being could not incarnate in an ordinary child's body, but only in one which had first been prepared by a highly developed ego, for this Christ-Being had never before been incarnated in a physical body. Therefore from the thirtieth year on, we are dealing with the Christ in Jesus of Nazareth.

What in reality took place? The fact is that the corporality of Jesus of Nazareth which he had left behind was so mature, so perfect, that the Sun Logos, the Being of the six Elohim, which we have described as the spiritual Being of the Sun, was able to penetrate into it. It could incarnate for three years in this corporality, could become flesh. The Sun Logos Who can shine into human beings through illumination, the Sun Logos Himself, the Holy Spirit, entered. The Universal-Ego, the Cosmic Ego entered and from then on during three years, the Sun Logos spoke through the body of Jesus. The Christ speaks through the body of Jesus during these three years. This event is indicated in the Gospel of St. John and also in the other Gospels as the descent of the dove, of the Holy Spirit, upon Jesus of Nazareth. In esoteric Christianity it is said, that at that moment the ego of Jesus of Nazareth left his body, and that from then on the Christ is in him, speaking through him in order to teach and work. This is the first event that happens, according to the Gospel of St. John. We now have the Christ within the astral, ether and physical bodies of Jesus of Nazareth. There He worked as has been described until the Mystery of Golgotha occurred. What occurred on Golgotha? Let us consider that important moment when the blood flowed from the wounds of the Crucified Saviour. In order that you may understand me better, I shall compare what occurred with something else.

Let us suppose we have here a vessel filled with water. In the water, salt is dissolved and the water becomes quite transparent. Because we have warmed the water, we have made a salt solution. Now let us cool the water. The salt precipitates and we see how the salt condenses below and forms a deposit at the bottom of the vessel. That is the process for one who sees only with physical eyes. But for a person who can see with spiritual eyes, something else is happening. While the salt is condensing below, the spirit of the salt streams up through the water, filling it. The salt can only become condensed when the spirit of the salt has departed from it and become diffused into the water. Those who understand these things know that wherever condensation takes place, a spiritualization also always occurs. What thus condenses below has its counterpart above in the spiritual, just as in the case of the salt, when it condenses and is precipitated below, its spirit streams upward and disseminates. Therefore, it was not only a physical process that took place when the blood flowed from the wounds of the Saviour, but it was actually accompanied by a spiritual process; that is, the Holy Spirit which was received at the Baptism united Itself with the earth; that the Christ Himself flowed into the very being of the earth. From now on, the earth was changed, and this is the reason for saying to you, in earlier lectures, that if a person had viewed the earth from a distant star, he would have observed that its whole appearance was altered with the Mystery of Golgotha. The Sun Logos became a part of the earth, formed an alliance with it and became the Spirit of the Earth. This He achieved by entering into the body of Jesus of Nazareth in his thirtieth year, and by remaining active there for three years, after which He continued to remain on the earth. Now, the important thing is, that this Event must produce an effect upon the true Christian; that it must give something by which he may gradually develop the beginnings of a purified astral body in the Christian sense. There had to be something there for the Christian whereby he could make his astral body gradually more and more like a Virgin Sophia, and through it, receive into himself the Holy Spirit which was able to spread out over the entire earth, but which could not be received by anyone whose astral body did not resemble the Virgin Sophia. There had to be something which possesses the power to transform the human astral body into a Virgin Sophia. What is this power? It consists in the fact of Christ Jesus entrusting to the Disciple whom He loved—in other words to the writer of the Gospel of St. John—the mission of describing truly and faithfully through his own illumination the events of Palestine in order that men might be affected by them. If men permit what is written in the Gospel of St. John to work sufficiently upon them, their astral body is in the process of becoming a Virgin Sophia and it will become receptive to the Holy Spirit. Gradually, through the strength of the impulse which emanates from this Gospel, it will become susceptible of feeling the true spirit and later of perceiving it. This mission, this charge, was given to the writer of the Gospel by Jesus Christ. You need but read the Gospel. The Mother of Jesus—the Virgin Sophia in the esoteric meaning of Christianity—stands at the foot of the Cross, and from the Cross the Christ says to the Disciple whom He loved: “Henceforth, this is thy Mother” and from this hour the Disciple took her unto himself. This means: “That force which was in My astral body and made it capable of becoming bearer of the Holy Spirit, I now give over to thee; thou shalt write down what this astral body has been able to acquire through its development.” “And the Disciple took her unto himself,” that means he wrote the Gospel of St. John. And this Gospel of St. John is the Gospel in which the writer has concealed powers which develop the Virgin Sophia. At the Cross, the mission was entrusted to him of receiving that force as his mother and of being the true, genuine interpreter of the Messiah. This really means that if you live wholly in accordance with the Gospel of St. John and understand it spiritually, it has the force to lead you to Christian katharsis, it has the power to give you the Virgin Sophia. Then will the Holy Spirit, united with the earth, grant you illumination or photismos according to the Christian meaning. And what the most intimate disciples experienced there in Palestine was so powerful that from that time on, they possessed at least the capacity of perceiving in the spiritual world. The most intimate disciples had received this capacity into themselves. Perceiving in the spirit, in the Christian sense, means that the person transforms his astral body to such a degree through the power of the Event of Palestine that what he sees need not be before him externally and physically-sensible. He possesses something by means of which he can perceive in the spirit. There were such intimate pupils. The woman who anointed the feet of Christ Jesus in Bethany had received through the Event of Palestine the powerful force needed for spiritual perception, and she is, for example, one of those who first understood that what had lived in Jesus was present after His death, that is, had been resurrected. She possessed this faculty. It may be asked: Whence came this possibility? It came through the development of her inner sense-organs. Are we told this in the Gospel? We are indeed; we are told that Mary Magdalene was led to the grave, that the body had disappeared and that she saw there two spiritual forms. These two spiritual forms are always to be seen when a corpse is present for a certain time after death. On the one side is to be seen the astral body, and on the other, what gradually separates from it as ether body, then passing over into the cosmic ether. Wholly apart from the physical body, there are two spiritual forms present which belong to the spiritual world.

Then the disciples went away again unto their own home. But Mary stood without at the sepulchre weeping; and as she wept she stooped down and looked into the sepulchre, and seeth two angels in white sitting.

She beheld this because she had become clairvoyant through the force and power of the Event of Palestine. And she beheld something more: she beheld the Risen Christ. Was it necessary for her to be clairvoyant, to be able to behold the Christ? If you have seen a person in physical form a few days ago, do you not think you would recognize him again if he should appear before you?

And when she had thus said, she turned herself back and saw Jesus standing and knew not that it was Jesus.

Jesus saith unto her, Woman why weepest thou? Whom seekest thou? She, supposing it to be the gardener . ...

And in order that it might be told to us as exactly as possible, it was not only said once, but again at the next appearance of the Risen Christ, when Jesus appeared at the sea of Gennesareth.

But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.

The esoteric pupils find Him there. Those who had received the full force of the Event of Palestine could grasp the situation and see that it was the Risen Jesus who could be perceived spiritually. Although the disciples and Mary Magdalene saw Him, yet there were some among them who were less able to develop clairvoyant power. One of these was Thomas. It is said that he was not present the first time the disciples saw the Lord, and he declared he would have to lay his hands in His wounds, he would have to touch physically the body of the Risen Christ. You ask: What happened? The effort was then made to assist him to develop spiritual perception. And how was this done? Let us take the words of the Gospel itself:

And after a week His disciples were again within, and Thomas with them: then came Jesus the doors being shut, and stood in their midst, and said, Peace be unto you.

Then saith He to Thomas, reach hither thy fingers and behold My hands, and reach hither thy hand and thrust it into My side: and be not faithless, but believing. And thou shalt behold something if thou dost not rely upon the outer appearance, but art impregnated with inner power.

This inner power which should proceed from the Event of Palestine is called “Faith.” It is no ordinary force, but an inner clairvoyant power. Permeate thyself with inner power, then thou needest no longer hold as real that only which thou seest externally; for blessed are they who are able to know what they do not see outwardly!

Thus we see that we have to do with the full reality and truth of the Resurrection and that only those are fully able to understand it, who have first developed the inner power to perceive in the spirit world. This will make the last chapter of the Gospel of St. John comprehensible to you, in which again and again it is pointed out that the closest followers of Christ Jesus have reached the stage of the Virgin Sophia, because the Event of Golgotha had been consummated in their presence. But when they had to stand firm for the first time, had actually to behold a spiritual event, they were still blinded and had first to find their way. They did not know that He was the same One Who had earlier been among them. Here is something which we must grasp with the most subtle concepts; for the grossly materialistic person would say: “Then the Resurrection is undermined!” The miracle of the Resurrection is to be taken quite literally, for He said: “Lo, I remain with you always, even unto the end of the age, unto the end of the cosmic age.”

He is there and will come again, although not in a form of flesh, but in a form in which those who have been sufficiently developed through the power of the Gospel of St. John, can actually perceive Him and possessing the power to perceive Him, they will no longer be unbelieving. The mission of the Spiritual Science Movement is to prepare those who have the will to allow themselves to be prepared, for the return of the Christ upon earth. This is the cosmo-historical significance of Spiritual Science, to prepare mankind and to keep its eyes open for the time when the Christ will appear again actively among men in the sixth cultural epoch, in order that that may be accomplished for a great part of humanity which was indicated to us in the Marriage at Cana.

Therefore the world-concept obtained from Spiritual Science appears like an execution of the testament of Christianity. In order to be lead to real Christianity, the men of the future will have to receive that spiritual teaching which Spiritual Science is able to give. Many people may still say today: Spiritual Science is something that really contradicts true Christianity. But those are the little popes who form opinions about things of which they know nothing and who make into a dogma: What I do not know does not exist.

This intolerance will become greater and greater in the future and Christianity will experience the greatest danger just from those people who, at present, believe they can be called good Christians. The Christianity of Spiritual Science will experience serious attacks from the Christians in name, for all concepts must change, if a true spiritual understanding of Christianity is to come about. Above all, the soul must become more and more conversant with and understanding of the legacy of the writer of the Gospel of St. John, the great school of the Virgin Sophia, the St. John's Gospel itself. Only Spiritual Science can lead us deeper into this Gospel.

In these lectures, only examples could be given showing how Spiritual Science can introduce us into the Gospel of St. John, for it is impossible to explain the whole of it. We read in the Gospel itself:

And there are also many other things which Jesus did; and I suppose that were they all written down one after the other, the world could not contain all the books that would have to be written.

Just as the Gospel itself cannot go into all the details of the Event of Palestine, so too is it impossible for even the longest course of lectures to present the full spiritual content of the Gospel. Therefore we must be satisfied with those indications which could be given at this time; we must content ourselves with the thought that through just such indications in the course of human evolution, the true testament of Christianity becomes executed. Let us allow all this to have such an effect upon us that we may possess the power to hold fast to the foundation which we recognize in the Gospel of St. John, when others come to us and say: You are giving us too complicated concepts, too many concepts which we must first make our own in order to comprehend this Gospel: the Gospel is for the simple and naive and one dare not approach them with many concepts and thoughts. Many say this today. They perhaps refer to another saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” One can merely quote such a saying as long as one does not understand it, for it really says: “Blessed are the beggars in spirit, for they shall reach the kingdom of heaven within themselves.” This means that those who are like beggars of the spirit, who desire to receive more and more of the spirit, will find in themselves the kingdom of heaven!

At the present time the idea is all too prevalent that everything religious is identical with all that is primitive and simple. People say: We acknowledge that Science possesses many and complicated ideas, but we do not grant the same to Faith and Religion. Faith and Religion—so say many “Christians”—must be simple and naive! They demand this. And many rely upon a conception which is little quoted perhaps, but which in the present is haunting the minds of men and which Voltaire, one of the great teachers of materialism, has expressed in the words: “Whoever wishes to be a prophet must find believers, for what he asserts must be believed, and only what is simple, what is always repeated in its simplicity, that alone finds believers.”

This is often so with the prophets, both true and false. They take the trouble to say something and to repeat it again and again and the people learn to believe it, because it is constantly repeated. The representative of Spiritual Science desires to be no such prophet. He does not wish to be a prophet at all. And although it may often be said: “Yes, you not only repeat, but you are always elucidating things from other sides, you are always discussing them in other ways;” when they speak thus to him, he is guilty of no fault. A prophet wishes that people believe in him. Spiritual Science has no desire to lead to belief, but to knowledge. Therefore let us take Voltaire's utterance in another way. He says:—“The simple is believed and is the concern of the prophet.” Spiritual Science says:—the manifold is known. Let us try to understand more and more that Spiritual Science is something that is manifold—not a creed, but a path to knowledge, and consequently it bears within it the manifold. Therefore let us not shrink from collecting a great deal in order that we may understand one of the most important Christian documents, the Gospel of St. John. We have attempted to assemble the most varied material which places us in the position of being able to understand more and more the profound truths of this Gospel; able to understand how the physical mother of Jesus was an external manifestation, an external image of the Virgin Sophia; to understand what spiritual importance the Virgin Sophia had for the pupil of the Mysteries, whom the Christ loved; again to understand how, for the other Evangelists—who view the bodily descent of Jesus as important—the physical father plays his significant part when it was a question of the external imprint of the God-idea in the blood; and further, to understand what significance the Holy Spirit had for John, the Holy Spirit through which the Christ was begotten in the body of Jesus and dwelt therein during the three years and which is symbolized for us in the descent of the Dove at the Baptism by John.

If we understand that we must call the father of Christ Jesus the Holy Spirit who begot the Christ in the bodies of Jesus, then if we are able to comprehend a thing from all sides, we shall find it easy to understand that those disciples who were less highly initiated could not give us so profound a picture of the Events of Palestine as the Disciple whom the Lord loved. And if people, at present, speak of the Synoptics—which are the only authoritative Gospels for them—this only shows that they do not have the will to rise to an understanding of the true form of the Gospel of St. John. For everybody resembles the God he understands. If we try to make into a feeling, into an experience, what we can learn from Spiritual Science about the Gospel of St. John, we shall then find that this Gospel is not a text-book, but a force which can be active within our souls.

If these short lectures have aroused in you the feeling that this Gospel contains not only what we have been discussing here, but that indirectly, through the medium of words, it contains the force which can develop the soul itself further, then what was really intended in these lectures has been rightly understood. Because in them, not only was something intended for the understanding, for the intellectual capacity of understanding, but that which takes its round-about path through this intellectual capacity of understanding should condense into feelings and inner experiences, and these feelings and experiences should be a result of the facts that have been presented here. If, in a certain sense, this has been rightly understood, we shall also comprehend what is meant when it is said that the Movement for Spiritual Science has the mission of raising Christianity into Wisdom, of rightly understanding Christianity, indirectly through spiritual wisdom. We shall understand that Christianity is only in the beginning of its activity, and its true mission will be fulfilled when it is understood in its true spiritual form. The more these lectures are understood in this way, the more have they been comprehended in the sense in which they were intended.

We have been trying to come to grips with the following question: Why does man not notice how different—different spiritually and in their culture—are the several periods in which, during our present earth-cycle, he has spent his repeated earth-lives. We need to understand clearly why it is so widely believed that Man has altered very little during thousands of years, since history began, whereas Spiritual Science shows how greatly souls changed in their essential character during the third; fourth and fifth Post-Atlantean epochs—the fifth being our present one. These changes are confirmed by Spiritual-Scientific knowledge, but we find very little trace of them if we scan outer history, as usually presented and written.

I have already tried to show, in approaching this question, that, if one pays a little attention to the soul-element in history the changes spring to lisht. I have endeavoured to make comprehensible the difference between the feelings of the human soul, in, for instance, the eleventh or twelfth centuries, and those of the of the human soul of to-day. As an example I tried to illuminate for you the soul of Bernard of Clairvaux in the twelfth century. Such examples might be multiplied, but before we go further in this direction, we will revert once more to the kernel of our question: What is it that prevents man from observing rightly how his various earth-lives differ in this respect?

He is chiefly prevented by the circumstance that, as constituted in the present earth-era, he has exceedingly little perception of his real ego, his true human self. But for certain hindrances, he would have quite a different idea of his nature and being, We will deal with these hindrances presently. For the moment I would like to point out,—you can take it, to begin with, simply as an hypothesis—how man would appear to himself if his real being were revealed to him.

If this were possible, he would above all notice a great and constant change in his personal life between birth and death. Looking back from whatever age—20, 30, or 50—towards his birth, he would see himself in perpetual metamorphosis. He would perceive by-gone changes morn clearly and realise hopefully that further changes are in store for him in the future. These I have mentioned in other lectures.

Because present-day man is too little inclined to realise himself as a soul-being, he has not much idea of how he has altered in the course of time. Strangely, but truly, his idea of himself is divided into two parts. He sees his bodily part on the one hand, a more or less constant factor in his life between birth and death. He is conscious, of course, that he “grows”, that he was tiny and became bigger, but that is almost all he knows consciously about his outer physical being. Take a simple example. You cut your nails—why? Because they grow. That shows, if you think about it, that a continual process of shedding takes place in your organism as regards the outer bodily part of it. In fact you drive that part out, so that in a certain time, at most in six or seven years, the material of the body is completely changed. You continually get rid of your material outfit. Man, however, is not conscious of this outer dissolution and continual reconstruction from within. Just fancy, how differently we should know ourselves, if we were conscious of how, as it were, we shed the external part of our physical body, dissolve it, and rebuild ourselves anew from within—we should be observing the metamorphosis of our own being!

Something else would be linked with this. If we really took into our consciousness that the body we bear is our possession for only seven years, that we have thrown off all we possessed of it before that, we should appear to ourselves much more spiritual. We should not have the deceptive notion, “I was a little child to begin with—then I grew bigger and different”—but we should know that though the material of the child-substance is somewhere, what has remained is not material, but absolutely super-substantial. If man could bring this metamorphosis into consciousness, he would be looking back at something retained ever since childhood. He would recollect himself as a spiritual being. If we knew what takes place in us, we should have much more spiritual conceptions of ourselves.

Yet again—suppose we looked at ourselves much less abstractly, we talk about ourselves as though we had a “Spiritual centre.” We speak of our Ego and we have the idea: “Our Ego was there in our childhood, and accompanied us further,” and so on; but we really picture it simply as a kind of spiritual centre. If only we could rise to the other conception—that of outer dissolution and inner reconstruction—we could not help regarding the Ego as the efficacious, active cause of it. We should see ourselves as something very real and inwardly active. In short, we would look upon our Ego not as something abstract, but would survey its inwardly active work on our body, leading this from one metamorphosis to another. We should correct any erroneous conceptions which we cherish on the subject at present. They are even embodied in the expression of speech. We say “we grow,” because we have the notion that we were to begin with, children, and have grown taller; but the matter is not as simple as that. The truth is that in a tiny child the bodily and the soul-spiritual activities are experienced more as a unity wherein the head-organism and the reproduction-organism (sex-organism) are closely associated. The two experiences of head and body separate later, becoming alien to one another. The material organism of childhood does not increase, for it is thrown off, dissolved; but the two poles of our own being grow wider apart. By this means, later on, in a fully formed body, in which the poles have separated from one another, our substance is organised from within. It seems to us as mere growth, but that is not so; we are organised inwardly, therefore we are connected with different outward things in earlier and later periods of life. As time goes on, the head-organism needs to move itself further away from the immediate earth-forces. The head rises; consequently, we “grow.”

All these conceptions would change if we accepted the actual truth—which we do not do. We leave out of account the constantly changing body, the body that is always becoming different we ignore it and imagine that it grows of itself and becomes larger; and so we fail to notice what a rich, mobile, living, inward entity is the ego, which works on us unceasingly between birth and death. Such a conception would give us a really coherent idea of ourselves if we could but grasp it, but modern man is not capable of that. This is to some extent connected with the destiny of the human race, with the whole development of our epoch. Man does not really identify himself with his living, active, ego, which actually builds his organism from year to year, but he divides it; on the one side he looks at his organism, which he imagines to be solid and enduring, and on the other at his ego, which he makes into an abstraction, a figure of straw. Such a man says: We have on the one side a sense-organism, a bodily one, through which we cannot approach things because they can only make “impressions” on us: the essential nature of the thing does not reveal itself to us at all; the “thing-in-itsef!” cannot be apprehended, we have only phenomena. Certainly, to look on the body as enduring substance gives this argument some justification. Then he looks at this insubstantial ego and says: There, within, there is something like a “feeling of duty,” and he sums it up as the “categorical imperative.” The unity is split up. If we thus divide the unity in human nature, criticising it from two sides, we become followers of Kant. What I am now saying goes into the very depths of present-day human thought.

Man of this age is little fitted to comprehend himself as a complete being in the word. He divides himself in the way I have described. The result is that we never contemplate our real soul-being with the eye of the spirit, or we would see that this part of ourselves is what continually works upon and changes the body. We look merely at the abstract body and the abstract ego and do not trouble about what the whole undivided human being may be. To become aware of that would at once lead us to recognise that this undivided being is different from incarnation to incarnation. The true, genuine human ego, concealed as it is, hidden at present from the soul's gaze, differs from life to life. Of course, if we are thinking of the abstraction, “ego,” not of the concrete human ego, we cannot arrive at the idea of the ego being so different from life to life. The result of thinking abstractly in this way is that things which are in any way similar are ultimately reduced to a featureless uniformity. Souls of course are similar in successive earth-lives; but on the other hand, they also differ, because from life to life a man passes through the course of human development. Because man does not in truth behold either the mutability of his body, or the real, whole activity of his ego, he does not see his true being. This is, as it were, a golden rule for gaining real knowledge of man and insight into his nature. And why?

The answer to this question lies in what you know of the Ahrimanic and Luciferic elements. We divide our being in such a way that on the one side we place our body, which we regard as having been small once and having expanded and grown, whereas it has in reality continually renewed itself. What is it that appears to us if we look at the body in this way? The Ahrimanic element, active within ourselves. But this Ahrimanic element is not our real human being; it belongs to the species and indeed remains the same though all ages. Therefore in looking at the body, we are really looking at our Ahrimanic part, and this is all that modern scientific anthropology describes in man. That is one thing we see—the corporeal part of ourselves, which we hare conceived of as being dense. The other is the abstract ego, which is in reality fluctuating, living strongly within us only; while we form a conception of ourselves, between birth and death. There we have our individual education, our uselessness and also our value,—there we survey our own personal life between birth and death; but we do not see our ego as it is in reality, as it works upon the metamorphoses of our physical body; we see it as Lucifer shows it to as, rarified. We see our physical part materialised, densified by Ahriman; our soul-spiritual part rarified by Lucifer.

If this was not so, if we did not divide ourselves so that one pole of our being is Ahrimanic and the other Luciferic, we should have a much more intimate connection with the dead who are always among us, because we should be more closely related to the spirituel world. We should comprehend the complete reality, to which belongs also the world in which man is after he passes through the gate of death, and before he returns to this world through the gate of conception.

Thus we never have our real being before us, but on the one side the physical-corporeal Ahrimanic phantom, on the other the soul-spiritual Luciferic phantom; two phantoms, two delusive images of ourselves, yet between that, imperceptible to us, lives the real man, that being to which we must refer when we say “man,” because this is the true man, progressing from life to life.

We must in all seriousness consider what this means for human knowledge. In this way we shall come to understand why it could be imagined that throughout the various epochs man remains the same. What we see are the incorrect thoughts about man; on the one side the idea of what does remain true to the species through long ages, and on the other, the real soul-spiritual psychic being, which is supposed not to extend beyond the life between birth and death. An understanding of how the soul-spiritual element alters the body from year to year would lead to a grasp of the mighty transition which occurs when it envelopes itself in the physical-corporeal through conception or leaves it again through death. We pay no heed to the work performed by the soul-Spiritual element on the body.

All this can be expressed in a different way. What we conceive of as our complete organism is but a small part of what we are as human beings. We only “dwell” in this organism. What we are accustomed to look upon as our organism, densified through Ahriman as we see it, has its real origin much more in our last incarnation than in this one. From the various studies of this year and former years you will gather that your physiognomy, in its present form, results from your preceding incarnation, your last earth-life. In a person's physiognomy we can really see a connection with his former life. Everything belonging to the physical corporeal organism is much more deeply connected with the last life than with the present one. Man of to-day is easily beguiled into saying: inasmuch as we have had no previous life, it cannot give us our present form, whether great or small. That is only self-persuasion. If we were to understand ourselves correctly, we should be obliged to look back to a former life. Paying attention to what forms our organism, in the way I have set forth, would bring enlightenment. A sudden light would be thrown on what we ourselves cannot form, and we would see how it has been formed by an earlier life. We can really have insight into someone if we know how his soul-spiritual part has fashioned his organism. This comes forth, as it were, out of his personality, and behind it remains what Ahriman makes visible as the result of th earlier embodiment.

For anyone who is accustomed to look upon man as a real living being, it is, when meeting a fellow-man, as though an entity emerged from him. Ths entity is his present self: only as a rule it is invisible. The other entity remains a little behind the first, and this it is which was formed from the past life. In the emerging entity something soon presents itself. At first, this entity is, I might say, perfectly transparent, but it rapidly becomes opaque, because the soul-spiritual element, appearing as an active power, densifies the entity which has just emerged. And then appears something else, which seems to be a seed for the ensuing earth-life.

For him who can perceive the connections, present-day man is seen as threefold. All sorts of myths convey this in their symbols. Call to mind numerous descriptions in which three consecutive generations are set forth, obviously to illustrate the threefold nature of man. Remember many of the renderings of Isis, also various Christian portrayals in which three figures are described as belonging together. Man's threeford nature is what is really meant. Of course a materialistic interpretation is possible—“Grandmother, Mother and Child,” if you like; but the threefold character is put there because it corresponds to a reality which can be perceived. We can most truly picture earlier times if we divest ourselves of the fantastic ideas of modern learning (which always tries to spin a meaning round pictorial representations), and take notice of what humanity's perceptions were in a past not so very far behind us, and how these were expressed artistically.

This kind of consideraticn is of the utmost importance. if we are to bring home to ourselves that the Christ, Who went through the Mystery of Golgotha, has His relation (of which we speak so often), to the true human ego. If we consider St. Paul's words, “Not I, but Christ in me,” this “in me” refers to the true, hidden ego, invisible to view as yet. Man must in a sense look on it as a Spiritual being if he would find the right connectiona with the Christ. One would like to know how certain passages in the Gospels can possibly be understood, if this is not taken into account. For instance, the passage at the very beginning of the Gospel of St. John, where John speaks as go the Christ came to man as to the abode where He belongs. The (German) translators usually construe it “He came unto His own estate, and his own people received Him not,” yet the Gospel goes on to say: “But to as many as received Him, to them gave He power to become the children of God, even to them that believe on His Name, which were born, not of blood, nor of the will of man, but of God” (John I. 12,13.). And it is made quite clear that He desired to come to all men who had this consciousness; yet those without, indeed all men, are certainly born “of blood” and “of the will of man”. The being I have been describing as the “true man”, not born of blood nor of the will of man, comes indeed from the spiritual world, and clothes himself in physical heredity. The Gospel is speaking of the man of whom I have told you to-day, and that is why it is so difficult to understand and is so erroneously expounded, fettered as it is by the conceptions current, to-day. Without the conceptions conveyed by Spiritual Science, the underlying, aspects of the Gospels cannot be understood; with them, a sudden light breaks in.

In respect of all these relationships, something tremendous happened at the Mystery of Golgotha for the evolution of humanity. Before then, as you know, the complete human ego lived differently in the body. The Mystery of Golgotha marked a point of time in which the whole consciousness of man was changed, as the result of the Union of the Christ-Being with earthly evolution. Now the time has , for an increasing comprehension of the Mystery of Golotha and its conneetion with mankind.

A knotty point for the many expositors of the Gospels, for instance, is the saying which, however epressed or translated., always has the same ring—the saying that “The Kingdom of Heaven has descended.” Amongst those who have entirely misconceived this expression is H.P. Blavatsky, who seized upon it and asserted that Christians therefore maintained that with the Mystery of Golgotha a sort of heavenly kingdom had come down to earth, and yet nothing different has happened—the ears of corn and the cherries have not become twelve times is large, etc.; intimating that on the physical earth nothing is altered. This “descent of the Kingdom of Heaven,” of the spiritual kingdom, crates great difficulties for many commentators of the Gospels, because they do not clearly understand it. The meaning really is that until the Mystery of Golgotha, men had to experience what they could of the spiritual on the physical plane by means of atavistic clairvoyance. After that, they had to lift themselves up to the spiritual, and discern things in the Spirit, which really has drawn near to them. There is no need for the word-spinning arguments which are brought forward from all quarters; the' truth must be recognised, and this truth is as follows:—

The effect for men of Christ having passed through the Mystery of Golgotha is that they can no longer receive spiritual life mearly through the fact of their physical existence, but only by living in the spiritual world. Anyone who now lives only in the physical world, is no longer living on the earth, but below the earth; because from the Mystery of Golotha onwards, the possibility is given us of living in the spirit. The spiritual kingdom has in truth come among us. Taken in this sense; the expression is at once understood, but only in connection with the Christ. This, however, was to be temporarily hidden. As man made the effort to acquire it, it would be gradually communicated to him; and only by gaining insight into it can the real course of, modern history since the Mystery of Golgotha be understood. Christianity, as it had come into the world through the Mystery of Golgotha, was in its early centuries implanted in the Gnosis, which was then more or less still in existence. It embodied very spiritual views of the real nature of Christ Jesus. Then the Church took on a defined form. This form can be traced historically, but you must bear in mind what its task was from the third, fourth, fifth century onwards. The explanation now given must not on any account be misunderstood. Spiritual Science, as here advocated, stands on the ground of genuine, active tolerance for all existing religious revelations. Spiritual Science must therefore be able to discover the relative truth of the different religious creeds. It is not that Spiritual Science leans more or less sympathetically towards this or that creed; its aim is to distinguish the truth contained in the different religious denominations; it weighs them all with care, and refuses to be one-sided. Spiritual Science must not be proclaimed as leaning towards this or that Creed: it is the Science of the Spirit. It can for instance, fully appreciate that it is a pity that for many people the inner content of Catholic ritual is lost. It knows how to appreciate the special virtues of Catholic ritual in relation to the course of civilisation, and also that a certain artistic output is closely related to Catholic ritual, which indeed is only a continuation of certain other religious creeds, much more so than is commonly thought. In this ritual there resides a deep element of the Mysteries. However, what I have to say essentially concerns sonething else, at all events not the Catholic ritual, which has its full inner justification as an extraordinary impulse for human creative achievement. What I now have to set forth is this: that ecclesiastical forms were given certain tasks—which are indeed still theirs to a certain extent, but were given for the most part at the time when such ardent souls as Bernard of Clairvaux found their way to their God through the Church. We must always discriminate between the Churches and such personalities as Bernard of Clairvaux and multitudes of others. What then, was the task of the Church? Its task was to keep souls as far away as possible from an understanding of Christ, to bring it about that souls should not approach too near to Him: The history of Church-life in the third or fourth century, and later on, is substantially the story of the estrangement of the human mind from a comprehension of the Mystery of Golgotha; in the development of the Church there is a certain antagonism towards an understanding of Christ. This negative task of the Church has its justification in the fact that men must always strive anew through the force of their own minds and souls to reach the Christ, and fundamentally through all these centuries man;s approach to the Christ has been a continual struggle of the individual against ecclesiasticism. Even with such men as Bernard of Clairvaux, it was so. Study even Thomas Aquinas. He was reckoned a heretic by the orthodox; he was interdicted, and only later did the Church adopt his teaching. The path to Christ was really always a “defensive action” against the Church, and only slowly and gradually could men win their way to Christ. We have but to think, for instance, of Petrus Waldus, the founder of the so-called sect of the “Waldenses,” and his associates in the twelfth century, none of whom at that time had any knowledge of the Gospel. The spreading of Church-life had come on without the Gospels. Just think of it! From those around Petrus Waldus a few persons were chosen who could translate something of the Gospels; thus they learnt to know the Gospels, and as they learnt, a holy, lofty Christian life flowed to them from the Gospels. The outcome was that Petrus Waldus was declared a heretic by the Pope, against the will of his contemporaries. Up to this time a certain amount of gnostic knowledge had spread even in Europe, as for instance among the “Catharists” translated as “Purified Ones;” it was directed to acquiring concepts, concrete concepts, about the Christ and the Mystery theof Golgotha. From the standpoint of the official Church this was not allowed, therefore the Catharists were heretics: “hetzer” (German for “heretic”) is only an alteration of their neme—it is the same word.

It is very necessary to take that of which I am now speaking in its full strictness, in order to distinguish the path of Christianity from that of the Church, and thus to grasp how, in our age, through the principles of Spiritual Science, a way must be paved tothe true Christ, to the real Christ-concept. Very many features of the present day become clear when we realise that not all that called itself Christian was intended to communicate the understanding of the Mystery of Golgotha, but that much was even intended to hinder that understanding, to raise a barrier against it. Does this barrier exist to this day? Indeed it does! I would like to give you a case in point.

Manifold endeavours, including that of Protestantism, were always in opposition to the Church, because the Church in many ways had the task of erecting a barrier against the understanding of Christ, and men could do no other than strive for that understanding. Petrus Waldus felt that need when he had recourse to the Gospels. Until then, there was only the Church—not the Gospels. Even now, many strange opinions are held about this relation of the Church to the Gospels. I want to read you a passage from a modern writer, very characteristic of this state of things, from which you will recognise that the opinion which condemnned Petrus Waldus to excommunication is deeply rooted even now. Take it as an example of what is being said even to-day:

“The Gospels and Epistles are for us incomparable written records of revelation but they are neither the foundation on which our Faith was built, nor the unique source from which the content of the latter is spontaneously created. In our view the Church is older than the sacred writings; from her hand we receive them, she guarantees their trustworthiness, and as regards the dangers of hand-written transcriptions, and of the changing of the text in translation into all languages of the earth, the Church is the only authoritative interpreter of the sense and import of every particular utterance.” (“The Principles of Catholicism and Science”, by George von Hertling, Freiburg 1899.)

This means that the actual content of the Gospels is irrelevant; all that matters is what the Church declares is to be found in them. I have to say this, for the simple reason that even in our own circles there is much simple mindedness on the subject. Again and again one hears the view that it would be useful if we could approach the Catholic Church, saying that our interpretation is entirely favourable to the Christ. But that would not help us at all, it would only blacken us in the eyes of the Church, because she allows nothing to be upheld about the Christ, or about any conclusions beyond those of Natural Science, unless the Church herself recognises it as in agreement with her doctrine. Whoever among us upholds a conception of Christ, and believes thereby to vindicate himself in the eyes of the Church, really accuses himself—is indeed regarded as having done so, because he has no right to declare anything about the Christ from any other source than the Church's owm doctrine .

The same author from whose work I have just read, speaks very clearly on the subject: “Believers are in just the same position as is the investigator of nature with the facts of exoerience.” He means that the believer must receive what the Church dictates to him about the spiritual world, just as the eyes take in the facts of nature.

“He must neither take anything away nor add anything, he must take it as it stands; above all the very purest reception of the true content of the matter is expected of him. The truths of revelation are something given, for him who grasps them in faith. For him, they are conclusive and complete. No enrichment of them has been possible since Christ: their volume cannot to decreased, and any change in their content is out of the question”.

So speaks one who subscribes fully to the genuine orthodox Catholic view—a view which must dissociate itself, for instance, with a certain aversion from any train of thought such as Lessing's, which leads-towards a renewed search for the Spiritual. Lessing's views went as far as to embrace repeated earth-lives; they are a product of modern spiritual life. The bitterest opposition is bound to exist between the Catholic Church and such Cerman spiritual life as flowed through Lessing, Herder, Goethe and Schiller. This same person (von Hertling) writes further:

“The edifice of Church dcctrine, as it appears to the Theologian of to-day and is presented by him, was not complete and ready-made from the beginning. What Christ imparted to the Apostles, what they proclaimed to the world, was not a methodical, fully prepared system, developed at all points: it was a rich store of truths, all united as in a focus in one event of sacred history: the story of the Redemption, of the Incarnation of the Divine Logos; but the instruction of the believers, and the necessary defence against heathen assaults, as well as against the misrepresentations of heretics, made it necessary tc unite these truths in a system, to develop their full content, to determine their purport.—This was done by the unwearying proclamation of the doctrine by those specially chosen as instruments, according to the Catholic interpretation under the guidance of the Holy Spirit, but at the same time vith the co-operation of the learning of the early Church.

“No new language was creeted by this revelation, but what was already current was used; the sense and meaning of individual words being recoined and heightened. Theology, which undertook to think out the content of Revelation while setting it in order for expository purposes, needed for the task certain tools and resources: sharply circumscribed ideas for organising the subject-matter; special exnression for making comprehensible relationships which far exceeded the experience of everyday life. A new task in the history of the world thereby devolved upon Greek philosophy. It had the vessels ready Prepared, into which an infinitely richer content, springing from a higher source, was to be poured. Platonism was the first source of this creative work. The drift of its speculation on the super-sensible distinctly singled it out for the task. Much later, after the lapse of more than a thousand years, when the most important essentials of revelation had at last been formulated in dogma, the close union of theological science with Aristotelian philosophy was completed and exists to this day”.

(Because, therefore, the philosophy of Aristotle was united with the Church as long ago as the Middle Ages, its value for the Church today is beyond question!)

“With its help, the sainted Thomas Aquinas, the greatest master of system known in history, raised the great edifice of doctrine, which, only modified here and there in detail, has determined Catholic theology as to form, expression and method of teaching ever since.”

The author in question regards what he calls Church doctrine as having come about by means of a certain union between the Christian wisdom-element and Greek Aristotelian Philosophy. He does recognise the possibility that in a very distant future, (he says expressly “in a future by no means near as yet”), Christianity might be approached through quite different ideas He says: Supposing that Christianity had not been spread abroad throurth Greek philosophy, but as it might have been, through the Indian, it would have come forth in an entirely different form. However, it must remain in the form it has received: it must not, be changed by any novel view, arising in modern times. But he in certainly aware that there are points where he is treading on thin ice:—

“I am only against a spiritual disposition which, in realms where full freedom is accorded to Scientific investigation, is deaf to all the fundamental objections, and holds fast to tradition.”

Yet he holds strongly enough to tradition!

And finally, it is then necessary to give way, as was done in the case of the Copernican system."

That waseonly in 1827! He turns away from legitimate endeavours to understand Christianity afresh, with a modern consciousness. That is remarkably little to his taste. He says:

“I could conceive that a far-distant future might loosen the union of Theology and Aristotelian philosophy, replacing it's no longer comprehensible or satisfying concepts with others, which would correspond to a knowledree improved in many ways.” He “could conceive”—that what nobody in any case understands to-day might be replaced by something equally incomprehensible.

“It would not be offending against the warning of the Gospel, because it would not be pouring new wine into old skins, for on the contrary new vessels would be produced, to preserve therein the never-failing wine of the doctrine of salvation, in its essential character, and to purvey it to the faithful.”

But that must not happen. He goes on:

“But the vessels must be chosen ones. The attempts made by Cartesianism in the seventeenth century, and by the philosnphy of Kant and Hegel in the nineteenth, exhort us to prudence. A school of ideas which would replace Aristotelianism would have to arise, just as that did, From fulness of knowledge and contemporary consciousness.”

Then these same men would oppose it, because they at any rate are not the offspring of “fulness of knowledge and contemporary consciousness”.

“It would have to acquire equal authority over wide circles of thinking humanity, and even then its transformation into ecclesiastical theology would hardly be attained without errors and perplexities on all hands.”

It would be necessary to “labour” to bring about understanding. “As, for instance, in the thirteenth century, when through the Arabs the complete philosophy of Aristotle was brought to the Christian West. Its reception aroused severe opposition. Even a Thomas Aquinas was not spared hostility. He was held by many to be an innovator, against whom the champions of the well-tried old order had to marshal their forces.”

It is remarkable how it is with this principle of over coming an old way of understanding. “Christianity—men may think it quite a good principle, but they absolutely will not admit its validity in their own epoch. It cannot be said that such a thing is done in simplicty. It is very learned, for the pamphlet concludes with a really significant reference—a reference to an Order which has at all times had reputation for shrewdness—a brotherhood which has a different standing from that of Bernard of Clairvaix or Francis ef Assisi, whose reputation rested or a certain mystical tendency. This other Order reckoned mystical piety aad such-like of less value than a certain shrewdness and understanding of worldly affairs. Hence the pamphlet says in conclusion:

“I end with an utterance of St. Ignatius of Loyola, which has been incorporated into the constitution of the Jesuit Order, and has ben referred to of late in different quarters: “Scientific pursuits, if they are undertaken with pure stiving in the service of God, are on that account, because they comprehend the whole of humanity, not less, but more pleasing to God than pennance.”

The endeavour has been made in our own time to awaken clear understanding on all sides. I will prove this to you by an example. I have been reading to you from this author so that you may see the position taken up by those who hold certain views, as regards a movement I was describing. This attitude of theirs was perceived by a writer who published a short time ago, (it is importent to note that it is of recent date) an article on the author of this pamphlet. I will read an extract from it:

“At the Conference in 1893, on the subjct of Catholic Science and the position of Catholic savants at the present day this declaration was made:

“We Catholic-Scientists of the nineteenth century are convinced that there is no antagonism between Science and Faith, but that they are ordained to combine in inner harmony. We are convinced that no two sides of truth exist, or can exist. God is the source of all truth; He has spoken to us through the Prophets and the incararnated Logos; He speaks to us through the ordained ministry of the Church, and no less in the laws of logic, which we must hold to when we strive for knowledge of the truths of Nature. eBcause God cannot contradict Hinself, therfore no antagonism can exist between supernatural and natural truths; between the teachings of revelation and a science which earnestly, honestly brings to light the laws and the rules of method.”

“This really means, however, that philosophy is reduced to silence. Its freedom is just the same for us as that of a flock of sheep in its enclosure, or the prisoners within walls. Philosophy, as regards its own principles, is just as little free under the determining, limiting rule of faith as they—who are allowed to walk about on their own feet, to use their own-hands and to move as they like, but in a strictly—enclosed space. The phrase “Catholic philosophy” embodies a direct contradiction, for by its own account of itself it is not unconditionally free.”

If our Spiritual Science were not independent, it would not be what it ought to be.

“Catholic philosophy has to follow a prescribed line of march. A philosophy claiming to be based. on scientific method must hold firm, regardless of consequences, to nothing outside the results of its own researches and its own thinking. It is bound by strict rules of investigation and verification, and is forbidden to take its stand within any particular religion or on any point of ecclesiastical dogma. Otherwise it is not science but unscientific dogmatism, governed not by principles of knowledge, but by faith and the power of faith. In that case it does not go its way unhindered and uninfluenced, nor does it follow impartially its own laws, but it acknowledges as a matter of course an ordained truth, and, in relation to that, resigns its independence.” (Dr. Bernhard Münz. “The German Imperial Chancellor as Philosopher” in the “Austrian Review”, 15th April 1918.)

That is precisely the task of the present time, to find the way for every hman being to stand on his own feet. A man who maintains such things as you have just heard quoted stands in sharpest contradiction to this task. There are neople who see that such opinions preclude any possibility of a scientific view of the universe; but it seems very difficult at the present time to prove the impartiality of one's judgment, however necessary it may be. The further progress of civilisation will depend on men comin to learn how in their soul-being they are connected with the Spiritual world; whoever shuts his eyes to this, hinders the most important task of his own day. There is no escape from this conclusion. The remarkable thing to-day is that people can look at the matter, and in a marvellous way draw other conclusions from it. The author of this article writes of the man from whose pamphlet I have read to you, which culminated in the confession of Jesuitism. The “subject” of the article is Georg von Hertling, now “Count” Hertling.—The author of the article, however, in spite of having said that the outlook he is criticising “excludes all science”, adds in conclusion:

“Count Hertling is a decided, strongly-marked individuality. Individuality literally means indivisibility, but in this case it implies divisibility, inner blending, universal organisation. Individual soul, family soul, and nation-soul meet and are accentuated side by side in this man: this trinity-of soul it is that makes him so strong and stamps him as the predestined Chancellor of the German Empire.” A need of our time is to find a way of touching the nerve through which the current of Spiritual Science must flow, and this can be none other than the one which enables the soul to find its onn way to the spiritual world. This must be thoroughly understood, for it is bound un with the deepest needs, the most indispensible impulses, our age. Our time demands of man that he should be able, in noticing a thing, to admit it, and to draw the real conclusions from it. Spiritual Science can be genuine only in those who have the courage to face truth and to maintain it; otherwise such experiences as I have described will become more frequent. I must add this, because more and more simple minds are to be found amongst us who hear with joy any praise of Spiritual Science, or what appears like it. Discrimination precisely in these very points is necessary. “Praise” can be far more hurtful and run far more counter to our efforts, than adverse criticism, when honestly meant.

Hermann Heisler, a protestant theologian, gave seventeen sermons in Constance and published them afterwards under the title of “Vital questions of the Day”. By chance a characteristic review of his book fell into my hands, and our unsophisticated friends would perhaps count it as something to be pleased with, inasmuch as it is unadulterated praise:

“These sermons deserve particular attention, on account of their authorship. Heisler was for ten years an evangelical Pastor in Styria and Bohemia, then, alarmed at the danger of becoming numbed by the routine of his office, resigned it for the time being, in order to devote himself for a year to studying the fundamentals of natural science and philosophy. Finally, urged by an inner call, he returned to his spiritual sphere with new joyfulness and love. As he could not serve his country with the colours, he offered his spiritual services to the Church of his native Baden, and was entrusted with a cure of souls at Constance, where these seventeen addresses were given in 1917. They are remarkable as regards their substance. They are all based on deep spiritual effort, and expect hearers and readers alike to share in it. They are not, designed to arouse beautiful feelings but to lead through earnest thinkins to convinced knowledge. They avoid the sermonising tone, and read almost like scientific treatises developed in a popular way about religious problems. I would instance the sermon on that many-sided conception, freedom. It arrives at the true conclusion: ‘Of course there always remains as absolute necessity which directs us. Even as free human beings, we still follow the aim which most attracts us; but the divine gift of freedom which Christ brings us is that the lower attractions of the sense-world lose their constraining power over our souls, and the majesty of the spiritual world gains inner sovereignty over us.’ ” The peculiar feature of Heisler's preaching, however, does not lie in the powerful grasp of his thinking, but in its special content: Heisler is a convinced, inspired Theosophist. He himself would rather use the term, “follower of Spiritual Science”. That must not be confused with the spiritualistic belief in the materialisation of spirits. It calls for a purely spiritual activity, bound to no material means. Our thoughts are forces, which, invisible yet powerful, stream out from us and impress the seal of our being on the whole of Nature, beneficially or the reverse. This belief in the imperishable power of the spirit is set forth for our comfort in the address, ‘Our Dead are Alive;’ it takes an amazing form in the one on ‘Destiny.’ Based on the account in St. John's Gospel of the man born blind, the old Indian and Orphic doctrines of the soul's pilgrimage, its reincarnation in an earthly body, is taught; the preacher would thereby solve the riddle of how fate so often seems unjust, and, like Lessing in his “Education of the Human Race,” would arouse a belief in a carefully planned divine education of humanity. When I add that Heisler looks upon this teaching, indeed on all his Spiritual Science, as a return to the New Testamet, lecturinrg upon it as science, and consciously overstepping the Kantian boundary between knowledre and faith, I have sketched his schene of thoght it its main features.”

“Well, we might say, what more is wanted! Really nothing better could be written! But the author of the review concludes his considerations thus: “I myself reject this Spiritual Science and abide by Kant; but after all, the sermons contain so much that is good, and Theosophy is for the moment agitating theology in so significant a way, (cf. for example, Rittlemeyer's writings in the Christliche Welt), that I believe I do many theologians and laity a service by drawing attention emphatically to these addresses.” (D. Schuster in “The Hanover Courier”, 18th July, 1913.)

That is often the way of thought in our age: inner force and courage are lacking in it. The man has “nothing but good” to say; one notices that he has insight into the good, because he can define it in charming words; but then—“I personally reject this Spiritual Science”! There you have the fruits of what I began by describing, and much in the present time is connected with these “fruits”. In the next lecture I will deal further with the tendency I have been discussing, and its effpcts in social democacy and Bolshevism.

Dear friends, once again, let us first of all remember those who are out there at the front, in the great arena of present-day events:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard in the spheres.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

And for those who because of those events have already gone through the gate of death:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard here on earth.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

May the spirit we are seeking as we work towards spiritual knowledge, the spirit who has gone through the Mystery of Golgotha for the good of the earth, for the freedom and progress of man, be With you and the hard duties you have to perform.

A week ago we gave some consideration to imaginative meditation. We found as a result of our considerations that all insight or perception which is genuine perception of the supersensible worlds has to be won by considering the world in a way that is independent of the body. Our ordinary everyday perception has to make itself independent of the conditions imposed by the body, the senses, the nervous system, etc. Ordinary daytime consciousness is achieved when man's spirit and soul elements use the physical body as a tool. Spiritual perception consists in certain more subtle processes which involve man. Some discussion of these processes will form the first part of today's talk.

I said: ‘More subtle processes’. They are finer, more subtle, than the ordinary processes used for everyday perception, observation, apprehension, because man is only able to base himself on what is familiar to him in everyday life, and can only gradually rise to finer, more subtle processes. We should all be able to achieve the most satisfying, the greatest, knowledge of the spiritual world if there was an easy way of being in full conscious awareness for at least a fraction—just a small fraction, a minute if you lik—of the part of our life we spend between going to sleep and waking up again. (I am speaking of no mere dream-like consciousness but full conscious awareness.) Any form of initiation always consists in making conscious the part of us which during the night, when we are asleep, is unconscious and outside the body.

The process of attaining to genuine higher knowledge always consists in making conscious what otherwise remains in a state of sleep and unconsciousness between going to sleep and waking up again'

There is one part of the human being—and this may surprise you—one part of the physical human being that basically is always asleep. These are things one need not necessarily go into at the very beginning-of one's anthroposophical life—the finer points of spiritual science can only come to our attention gradually. When it is said that man is awake in the daytime and asleep at night we naturally assume his ego and astral body to be fully united with the physical and ether bodies during the day whilst having a separate existence outside the physical and ether bodies at night. It is only gradually that we progress from a rough outline of the facts established through spiritual science to more specific truths. Very generally speaking, it is correct that during sleep man's ego and astral body are outside his ether and physical bodies. There is however a part of the body that is asleep also between waking up and going to sleep, at least essentially so. Oddly enough this is the part of the human body we call the ‘head’. This is asleep when we are awake. You might well think the head to be the part that is most awake. In reality, however, it is the least awake part of us. In his thinking activity, and in head work altogether, man is awake. This is only possible, however, because even when we are awake the relationship of the ego and astral body to the head organs is such that they—that is the ego part of the head, the astral part of the head—cannot unite completely with the physical and ether part of the head. They always experience a life of their own outside the physical and ether part of the head. They always experience a life of their own outside the physical and ether parts of the head, as it were. A close union between the astral and the physical parts of the head occurs only when we have a headache. If we have a powerful headache, the astral, physical and ether parts of the head are very much united. We are least able to think when we have a headache. The reason is that the bond between the astral, physical and ether parts of the head is too strong. Our thinking, in which we are awake, and all other waking soul life bases on the fact that the ego and astral body of the head are in a way outside the head and therefore reflected, mirrored, in the physical and ether body of the head. Similarly we are only able to see ourselves in a mirror because we are outside it. It is this mirroring effect that provides the images for everyday consciousness. Those are mirror images we experience and take note of in everyday life. Living thus outside the head, with the head asleep and ego and astral activity reflected back by the hard skull, we are able to feel the inner ego and the inner astral body to be our own. In the other parts of the body ego and astral activity are still influencing the activity of the physical and ether bodies to a much greater extent. If the same held true for the head we would be conscious of the activity of digestive organs, and perhaps also rhythmical activity like that of the heart, In our heads—or perhaps not be conscious of them—and there could be no question of thinking activity. Thinking depends on activity being reflected, thrown back, and absorbed. The heart and other organs with the ability to absorb take in ego and astral body activity. The organs of the head do not absorb it but rather reflect it; the result is that it can be experienced in the inner soul.

During the night, between going to sleep and waking up, the whole ego and the whole astral body—again this is not entirely accurate but merely an approximation—but by far the greater part of the ego and astral body is outside the physical and ether bodies. Between going to sleep and waking up man is able to relate to a far greater part of his ego and astral body the way he relates to his head when awake. But the rest of the organism has not yet progressed as far as the head, it has not yet reached a point where it reflects the way the is able to reflect. Because of this, there can be no conscious awareness during sleep. Considering the way we move our hands we have to say to ourselves: ‘These hands, in so far as we are able to move them, have of course four elements to them—ego, astral body, ether body and physical body. All of these are present and active when we move our hands.’ Now imagine someone found himself in a position where his hands were tied to his body, tied in such a way that he could never move them, for they would be firmly attached to his body. Let us also assume this person had the gift of moving the ether body, or at least the astral body, of his hands independently whilst his physical hands remained immovable. This would have a highly significant result. He would be extending his astral or ether hands beyond his physical hands which are tied and immovable. We'll never go to the effort of actually executing this manoeuvre; when we move any of the astral or etheric parts of our hands we simply move our physical hands as well.

This is something we would find difficult to do in a natural way whilst on earth, yet in the course of evolution it will be achieved, though in a less crude fashion than just described. It will be achieved as mankind develops further in the course of earth evolution and grows towards Jupiter. Then his hands, his physical hands, will in fact become immovable. On Jupiter human beings will no longer have physical hands that are mobile organs, for they will be fixed. On the other hand their astral and ether hands will in part be able to move outside those physical hands. Only a trace of the physical hands will be left on Jupiter and they will be immobile; the astral or ether hands on the other hand will be able to move freely, like wings. As a result, Jupiter man will not merely think with his brain, for his fixed hands will enable him to reflect into the elements now united with his physical hands. His thinking will be much more alive, much more all-embracing. When a physical organ comes to rest, the spirit or soul element belonging to it will be liberated and able to develop spiritual and soul activity.

You see, it is the same with the brain. When we were still living on the Old Moon we had organs up here [the cranium] that moved like hands. These organs have become fixed. On the Old Moon we did not yet have a solid cranium; the organs now folded up to form the brain were then able to move like hands. Because of this, men living on the Old Moon were not yet able to think the way men do on earth. A clairvoyant assessing thought activity clearly perceives that in a human being who is awake the sleeping organs in his brain do indeed move like wings, the way I have described that astral and ether hands would move if our physical hands could be immobilized. It really happened that with the transition from the OW Moon to the earth state 'hands' were brought under control up here. They are still held fast by the solid skull and because of this the etheric and astral elements are free. Our organs need to be developed further. These hands cannot remain as they are when we develop to the Jupiter state—they will undergo a physical change, just as our brain underwent the change that made it an organ of reflection. This is a process we may consider one of natural evolution.

The initiation process is a different one. Here, we take some mantric meditation or other and make it the centre of our thoughts, entering into it completely. When we do this it is really important that we do not make use of our physical organs in forming and holding the thought. We must withdraw from the physical body, the sphere of our physical senses, with this thought. We must hold on to this thought and have no help from the physical world as we meditate. In our ordinary everyday thinking activity we have the help of the physical body, of the physical world. We think when impressions reach us through the senses. This makes thinking a comfortable process—the world makes both a physical and an etheric impression on us and this provides support for our thinking. When we meditate we must go apart from all that is physical, and that includes all ideas or concepts. Entirely of our own free will we have to make a thought the centre of our conscious mind. As a result something very specific occurs, a process more subtle than the process of perception. We have to reach a point where we forget the rest of the world—as though the rest of the world were not there and nothing really existed in space and time except for the one thought. When we have reached the point where we are indifferent to the whole world, living only in that meditative thought, something occurs which physical science will never be able to demonstrate. This subtle process of meditation causes heat consumption—a very small amount of heat is used, is taken away. It is a process we cannot demonstrate by physical methods but consumption does take place. We may return to the subject on some other occasion.⁴⁸ We shall see then that it is possible to prove too to ordinary scientists, on the basis of processes everyone will be able to observe, that the process of meditation involves a subtle heat process and also a subtle light process.

We use up some of the light we have taken in; we consume light. There is something else we consume, but let us for the moment just consider the fact that we use up heat and light. These things we take in make happen what I spoke of a week ago, that something evolves which is very delicate and alive. When we are thinking in the ordinary everday way, something lives within us that leaves its imprint on the organism, triggering a process that also has to do with heat; it leaves its imprint and the process which takes place causes us to have memory. This, however, must not happen when we meditate. When we live in a pure thought or feeling content, separate from everything else, the heat, light, etc., we consume does not leave its imprint on the body, it leaves its imprint in the general ether. It triggers a process outside us. Dear friends, if you are seriously, genuinely meditating, you are impressing your thought form into the general ether; it will be there within it. And if you then look back on a meditation this will not be the usual way of remembering; You are looking back to something which has left its imprint in the cosmic ether.

It is important to take note of this. It is a subtle process and we perform it in such a way that it establishes a link between us and the etheric and astral world surrounding us. A person wjo develops only the ordinary everyday kind of perception and thinking is only involved with himself; it is a process that takes place entirely within us. On the other hand, someone taking up real, genuine meditation lives in a process that at the same time is also a cosmic process. Something goes on there, though it is exceedingly subtle. What happens is that a small amount of heat is used up during meditation. When heat is used up coolness develops; the general cosmic ether is cooled down when we meditate. Light is used up as well so that it is subdued; darkness arises, subdued light. The result is that when someone meditates in some place in the world and then goes away, he leaves behind in that place a very slight coolness and a very slight reduction in light. The general light state is subdued, has grown darker. A clairvoyant is always able to detect where someone has been meditating, genuinely going through the process of meditation. When the person leaves, a shadow image of him remains and this is also cooler than the surrounding area. A cool dark spectre is thus left in that place; we have engraved it there. In a very delicate and subtle way, something has been done in that place which we may very roughly compare with what happens on a photographic plate. A kind of spectre is produced. This is a process which takes place not only within man but as a cosmic reality; man makes himself part of the cosmos through this.

There is one thought human beings meditate on even if they are of not to meditation, if they know nothing whatsoever of any kind of nonphysical science. There is one thought human beings do meditate of on. It is seemjingly small, but of infinite importance in life: the thought of the I or ego. When we think of the I or ego we always think independently of the body. In so far as we have a relationship to the cosmos through our ego, certain things connected with the ego—even if people are not aware of this in life—are thought in such a way that they are like the branches of a tree, if I may put it like this. Certain thoughts, feelings, will impulses become like branches, or else like feelers mobile feelers. These will be grouped around the ego. All is life, therefore, the human being has trailing behind him what he is thinking as an ego, and this stretches out mobile feelers or tentacles in all directions. Man is always leaving a spectre-like jellyfish behind him, all through his life. This is a very real thing, for at one and the the same it contains everything a person has lived through—in so far he has thought and felt it with his ego. This remains. And when the human being has gone through the gate of death he will gradually learn to look back on what he has left behind. This makes it possible for a link to exist between what a human being experiences after death and what he has left behind.

Being in the earth state we must first of all reach the point in meditation where our organs are held fast through the will; the ability to meditate properly depends on really freeing our thinking, feeling and emotions as we meditate, so that the body is not involved. The result is that we are capable of such powerful inner concentration that we are able to choose what does and does not become engraved, leaving a photographic impression as it were, in the cosmic ether. Something we need to stress again and again is that real, genuine meditation is a very real process, an absolutely genuine process.

If we consider that the human being leaves this behind—that, fundamentally speaking, all his experiences are contained in what he leaves behind and that it remains—we will, of course, realize that when the human being has gone through the time between death and new birth and comes down to earth again he will still find in the cosmic ether what he previously left there. Here we see in real terms how karma comes about. For the spectre of himself which man has produced will now influence him and in conjunction with his later life give rise to what will be his karma.

Such insights can only be gained slowly and gradually. A real process is taking place, one that goes beyond us, having an effect on the cosmos, and because of this the person meditating gets the feeling that meditating is something different from the usual kind of thinking activity. With the latter we have the feeling that it is we ourselves who put the thoughts together, taking one with the other; it is we ourselves who make the decisions. Meditating, we gradually get the feeling: It is not just you yourself who is meditating, for something is going on of which you are indeed part, but it also takes place outside you, as something that has happened and remains. That is the feeling which should arise. If I throw a fragile object across the room I have the feeling that what happens is not only what went on before it flew through the air but also something that followed, once the object has become separate from me. In the same way meditation gives rise to the feeling: It is not just you who is thinking. You fan thoughts into flame but they then whirl away, they whirl and exist in their own right. You are then no longer their master for they enter into a life and identity of their own.

When we thus feel ourselves to be within the atmosphere in which our thoughts are active and have a life of their own as if those thoughts actually moved through our brain in waves—when we begin to feel this we come to feel certain and sure that we are within a spiritual world, that we are merely one element weaving within all that is weaving there. It is important that we really achieve such stillness, such inner calm, in our meditation that we achieve the significant feeling: ‘It is not you alone who is doing this; it is being done. You have started to set these waves in motion but now they spread around you. They have a life of their own in which you are merely the centre.’

So you see, my friends, that it is an experience which actually leads to recognition of the spiritual world. It is an experience we have to wait for, possessing our souls in patience. It is extraordinarily important, yet it needs patience, persistence and self-denial to wait for it. This one experience will be enough to make us fully convinced that the spiritual world does objectively exist.

You will be able to see from what has been said here that a state of alternation between waking and sleeping really is a general necessity. We are asleep and awake here in the way that is familiar to us. We sleep and awake so that our brain, which is active throughout the day, shall also be able to immerse itself in that part of us which by day takes care of the organs and at night is outside us, always remaining unconscious. This rhythm between sleeping and waking has to take place; we have seen that it also takes place in the great process of cosmic evolution. Now our brain is really asleep, to enable us to think, and our hands are awake—that is our whole relationship to our hands is free, awake, whereas we do not move them in sleep. On the Old Moon we were quite awake as far as the brain is concerned but we have since learned to sleep; we have been able to evolve into thinkers on earth because we have learned to let the brain sleep. On the Old Moon the brain was still awake, but here it has achieved the ability to sleep. Because of this man is able to think. The mid-body will learn to sleep on Jupiter and thinking will then become a wider experience. That is how the state of alternation between sleep and waking undergoes its evolution. It is, however, quite a general state which may be found in all kinds of different areas. We may say that wherever we look it is apparent that a state of alternation between waking and sleeping is essential. Let me give you a rather peculiar example, one that is peculiar yet may have special meaning for us at the present time.

If you want to find out what went on in the cultural and literary life of the early 19th century you will of course look up a history of literature. This will tell you which poet was important and which was not; and the record will only go a certain way, for poets who were of no importance at all will not be mentioned. And so a person who knows anything at all will know which poets were important at the beginning or in the middle of the 19th century and which were not. They'll know that. Undoubtedly, there must also have been people who wrote poetry during the 19th century and yet are totally unknown to most if not all people today. I think you will agree that there must have been people of whom nothing at all is known today. But a time will come when the picture people have, say of literary life in the 19th century, will be different, completely different. Then a poet given many pages today will be given just half a page whilst another, who is not even mentioned today, will be given ten or twenty pages. Things are going to change. And, indeed, it will be necessary for thing to change quite profoundly. It is particularly when we consider that spiritual science is an element that now has to enter into the process of civilization, taking hold of human knowledge and entering into it everywhere, that we become aware of how men and women will have to change their approach and learn to think. Let me give you an instance.

I think you will agree that something new has to develop in place of present-day cognition, the process in which knowledge is on the whole obtained by giving validity only to whatever man gains by making use of his physical organisation. The new thing which must develop will give validity also to what may be gained by taking the path of spiritual initiation. Today the situation is such that a genuine scientist only considers valid, considers scientifically proven, what has been gained through a path of knowledge based on the instruments of the physical body. Everything else is considered a figment of the imagination. It may just be accepted as hypothesis, but even this is not allowed to go far or else the hypothesis will be called utter fantasy. So that is the situation today. But a time will have to come when validity attaches to insights gained on the path to spiritual knowledge, and, what is more, insights gained in the physical world are fully illumined and truly fathomed only through spiritual insights. That is how it will have to be.

Well, we are not merely speaking metaphorically but in completely real terms if we say we are now living in an age when men are asleep as far as the gaining of insight is concerned—or at least the majority of people are. Courtesy comes easy here, for we can exclude anyone with an interest in spiritual science—they are of course awake when it comes to the gaining of spiritual knowledge. The rest of mankind, then, is asleep when it comes to spiritual insight; they are sleepyheads. And our most highly esteemed science arises because they are really asleep. We are in an age when this genuine reality is being missed by a human race that is utterly and completely asleep. This has been in preparation for a long time and we might say that just as there is the going-to-sleep stage before we sleep so we are able to observe a kind of dream-state and a struggle against sleep when it comes to gaining spiritual insight. It slumbers sweetly. But it has not been easy to achieve this full sleep-state and a struggle against sleep is apparent in certain major events in the first half of the 19th century when some individuals still has a certain intuition, an inner experience dawning, of spiritual truths, of conditions in the spiritual world. As it progressed the 19th century really could do no other, in its desire to achieve those sweet slumbers, but forget poets who still had special knowledge of the spiritual world. They do not fit into this state of spiritual slumber.

I have once before spoken of the poet Julius Mosen whose Ritter Wahn (Sir Illusion) and also Ahasver clearly showed that Julius Mosen had a living relationship with the spiritual world.⁴⁹ This knight called Ritter Wahn—taken from an earlier legend but given qualities by Julius Mosen which reveal his connection with the spiritual world—this Ritter Wahn is looking for the man on this earth who could tell him about conquering death. The main theme of Julius Mosen's poetic work Ritter Wahn is that Sir Illusion, that is a man in the ordinary state of knowledge, knowledge based on illusion, is looking for someone who is able to tell him how to get beyond the state of illusion connected with physical life. He holds the man able to give him that information in very high regard. Julius Mosen then described the way his knight intended to find the man who will tell him how to gain knowledge that does not depend on the physical body:

Henceforth through all the lands on earth I'll wander,
Eastward, wherever my valiant steed may go,
From king to castle through every land meander.

Until I find the man who will with surety say:
I can preserve your body from the reaper,
I can beat death and can his power stay.

He is the one whom through eternity
I'll serve; these hands grown strong in war
Shall work for him, and wrestle mightily.

Sir Illusion thus wants to learn how knowledge can be attained that is not overcome by the body but itself overcomes the body, continuing through eternities. The longing for this was already there. And the knight then first of all fought the old man Ird, as Julius Mosen called him. This is something people did not understand, this word Ird. But if they could have read it in the original they would not have interpreted Ird as ‘death’, they way Rudolf von Gottschall did who was a professor of literature at Leipzig [1823–1909]. It should have been interpreted as ‘earth’ or ‘world’. So Sir Illusion first of all fought the old man Ird. He overcame him. We spoke of the spirit overcoming the earthly on the last occasion, of the spirit vanquishing earth, time and space. After this the knight overcame the old man Space and arrived at the gates of heaven, that is the spiritual world. He then developed a longing to return to earth because he had not lived life to the full. The whole of this beautiful poetic work tells us that there has been a man once before who wrestled with the problem of initiation, who knew something of the existence of such a problem of initiation. And in his Ahasver Julius Mosen presented a similar theme.

Another German poet who is quite frequently mentioned is Wilhelm Jordan [1819–1904]. Very little mention is made however of the work in which he presented himself at his most spiritual: Demiurgos. This appeared in the 1850s. It is quite a significant work, for in Demiurgos it is really shown how spiritual entities, spiritual powers that may be good or evil, approach man, enter into his soul and manifest here on earth with the help of human beings. So if we see a human being before us we have to remember: 'This person does of course consist of everything we know about, but something acts into him that comes from higher spiritual entities.' Demiurgos basically consists in a description of how man is connected with the spiritual world. In three handsome volumes Jordan shows how spiritual entities are influencing the soul of man.

That was the struggle against sleep, and after this, sleep took over completely. Those were people who still found in their dreams what mankind now has to strive for in spiritual science, emerging from the sweet slumber of purely external, positivist cognition. We must really see this as a process, the way human beings enter into spiritual dreams to end up in a state of idleness, in the sleep of idleness.

We may ask ourselves why there still was such a person as Julius Mosen, a man able to describe spiritual progress and depicting something of an initiation process in the travels of his knight. Where did such things come from? The answer is very strange. Julius Mosen fell ill and for much his life was almost totally paralyzed. What is the significance of such a paralysis? It means that the physical body dried up as it were, separating from the astral and ether bodies. Because of the paralysis the astral and the ether bodies were more free. In this case a disease process had brought about what we have to struggle for in the process of initiation. Such a disease process should not, of course, be seen as one of genuine cognition nor as something desirable to be brought on deliberately. Yet in an age that may be said to have been entering into a state of idleness, the cosmic order caused a man to be born on earth who had been given that particular relationship between his physical and his soul and spirit elements. So there he lay, paralyzed and unable to move his limbs but with a soul and spirit that were alive and active. It was his paralysis that made them free and able to enter into the spiritual world. Something initiation seeks to achieve in a healthy way was here brought about through illness. A man had to spend much of his life Paralyzed and unable to leave his bed, but his soul and spirit triumphed over his physical paralysis and rose in freedom. This is why that man was actually able to write works that strike us as being spiritual by nature. The same could also be achieved in a healthier way than in the case of Julius Mosen, though perhaps it would not have the same depth.

It was possible to achieve it in a healthier way. During the first half of the 19th century it was still possible for a poet to reveal the process of the culture and civilization of man in the course of history by letting shine through everywhere into the figures he describes the connection which exists between the spiritual worlds and man as he walks about on this earth. In the 1830s a beautiful poetic work appeared, Auffenberg's Alhambra.⁵⁰ Auffenberg is a spiritual poet and his Alhambra is a significant work. Thus we have three works—four if we count Ahasver—Ritter Wahn, Ahasver, Demiurgos and Alhambra. There is much more still to be said about such works which are not easy to get hold of nowadays. They show us that in this age everything to do with man's relationship to the spiritual world is fading away like a dream, as it were, in the face of the general materialistic slumber state. Before, mankind was open to things spiritual, though, of course, the people who are now describing the intellectual life of that time fail to mention the men who did have full awareness of the spiritual world. When someone writes a history of philosophy today he will also fail to mention anyone having awareness of the spiritual world, or no mention is made of the way the most outstanding figures were working in•; concord with the spiritual world.

It is interesting to compare Ritter Wahn, a work pulsing With genuine spiritual life, and Jordan's Demiurgos which also contains something of spiritual life. Jordan was probably a healthy man; the spirit and soul element did not separate from the physical and ether bodies the way it did in the case of Mosen whose body was paralyzed. The consequence was that Jordan was only capable of producing a work such as his Demiurgos in his young years, when he was still more flexible, with an inner energy, elasticity and logic capable of grasping things relating to soul and spirit. Later he fell into the crude Darwinism which had come into intellectual life, and this found reflection in his Nibelungen and other works. This man therefore had to join the rest in succumbing to the lullaby of materialism. It is important for us to realize that it is the mission of our age to bring an insight into the intellectual process, the process of human evolution, which arises out of genuinely spiritual perception—an insight the universal spirit may be said to be pointing to in the tragic fate of Julius Mosen:

Man is no longer able to reach the spiritual world simply without his own volition'. There have been times in the past when this was Possible, where the purely natural constitution of man was such that spirit and soul elements, astral body and ether body, were freer and more independent of the physical body. That time has passed, however. In our present materialistic age—and for the rest of earth existence, in the course of which it will grow more and more intensive—man in his normal state will need a compact union between spirit-soul element and physical body. This, however, does not permit man to achieve some form of awareness of the spiritual world simply through natural circumstances. The reason why this has to be so is that the will must be given opportunity to be active. Imbued with the Power of spiritual science, man must be able to use inner will impulses, acting out of freedom, to separate the spirit-soul element from the Physical body during meditation, through concentration. To achieve spiritual insight the way people did in the past we would have to be sick, paralyzed, have our limbs paralyzed in the second half of our life. Our present organization would make this necessary. In the past it was not necessary. Then, man did not have to be paralyzed, for the union between astral body, ether body and physical body was such that people had clairvoyant vision. Today it could only be acieved through illness. What happened in the case of Julius Mosen has been put there more or less as visible evidence.

We really must use spiritual science to bring before our mind's eye the profound spiritual background to what shows itself in the world. At the same time we must come to see how the necessity which now exists for mankind gradually to accept spiritual science is intimately bound up with profound impulses in the history of the spirit. The necessity arises not from arbitrary choice of some individual but from the great cosmic spiritual evolution which has to take its course throughout the period of earth evolution. Man's mission and task is to enter more and more into genuinely spiritual experience as he moves towards the future, so that mankind does not dry up the way the whole of earthly civilization is drying up, and the spirit will truly be able to continue to live on this earth.

One of of many things capable of bringing such insight home to man is something I have spoken of a number of times: the fact that numerous people are now, within a relatively short span of time, bearing their soul principle upwards when they still have unused ether bodies which contain powers that could have gone on to provide for physical life for many years. Because they are now going through the gate of death due to the terrible historical events of our time they are taking their unused ether bodies up into the spiritual world. And these will be the people who in future will make a major contribution to spiritualizing human civilization. Apart from all else, these major events of our time are profoundly significant in human evolution because the creation of unused ether bodies can yield forces that stream out into earth evolution, forces that will be able to prove that the spiritual world is real.

We know, however, that it would not help, dear friends, to have any number of suns in this world if men were unable to receive the light of the sun through their eyes. It is true, as Goethe has said, that if the eye were not of like kind with the sun it could never see the sun.⁵¹ Just as the sun would be shining in vain if there were no eyes to take in its light, so organs will have to come to life out of the souls of men which will really be able to take in the spiritual life which is streaming down from the cosmos and the world where men live between death and new birth, a world which also contains those unused ether bodies. Thus the great sacrifice brought in war must join into the spiritual cosmic sphere; it has to be taken up by human souls receptive for things of the spirit. And it would be a dreadful thing if the only science to survive were to be the one that now considers itself to be the one and only one, a science which does nothing but record the facts perceptible to the outer senses, using them to make intellectual judgements. If science merely repeats what is also there without science, it cannot form a link with divine and spiritual reality. This is something only possible for elements awakening in the human soul that truly go beyond sensory perception. These will be able to unite with the spiritual reality so that the process of earth evolution itself will remain spiritual, alive in the spirit. Any progress for mankind depends on the spiritual entering into the process of human soul development, and the decision as to whether something is true or false can only be made out of the spirit. Today, people think they can decide one thing or another, prove one thing or another, without the spirit; yet the final authority when it comes to making decisions relating also to sense-perceptible truths is living spiritual experience.

When the old experience of the spirit vanished during the first half of the 19th century, evidence was again given, one might say, of what the spirit could bring about in certain people, to demonstrate the non-nature of scientific argumentation concerned only with external, sense-perceptible things. A man who wrote under the name of Dr Mises' did a great deal at that time to show that everything, but everything, can be proved, and that the opposite can also be proved, so that the final authority still lies in the relationship to spiritual life. This man had seen many things happen in science, in medical science—he was a member of the medical profession—he saw new drugs coming up all the time for one disease or another. He lived at a time, for instance, when people started to prescribe iodine for the treatment of goitre. It was a time when this remedy was much celebrated, when people wanted to demonstrate—this was in the 1820s—what a valuable remedy iodine was. So one day Dr. Mises sat down and demonstrated that one could easily prove, using all the scientific principles, that Iodine was an excellent thing. the reason being that the moon consisted of iodine, as could be clearly proven.⁵² And he provided irrefutable evidence in support of this. His intention was to show that it is possible to prove anything we want to prove. And we certainly can. The intellect, which is bound to the brain, really is able to prove yes or no with regard to simply everything. It is almost always the case that some scientific view or other comes to the fore and the opposite comes up at another time; people are able to prove something just as well as the other side is able to disprove it. Anything where we do not have the yes-no wave surging up and down in such Ahrimanic fashion, anything which is real progress in a human evolution which is good and divine, bases on the spiritual.

We must be clear in our minds that the present age has produced its own characteristic cultural features on the basis of being the age when nonphysical science is asleep, and because slumber of the mind has spread to an extraordinary degree over all the things that tend to be regarded as science. This slumber of the mind is necessary. I am not being critical, but merely stating a fact. With all due regard it has to be said, to be emphasized, that it was necessary for the whole of science to go to sleep for a time as far as the spiritual world Was concerned. Now, however, the time has come when there must be an awakening, new vitality, in spiritual life, and we can sense the longing for this which exists everywhere. This, dear friends, will provide the foundation for the feeling that must bring us to life now, in these pain-racked times. We may only be able to have a faint notion that it is possible for man to find the way to the spiritual world, but because we have the feeling we must look for this way. We must seek a way in which our spiritual thoughts can meet with what is streaming down from those unused ether bodies. And a time will come when we shall really be able to look back on these days which are so full of pain and laden with destiny and do so from a certain spiritual elevation. This spiritual elevation will come when more and more people find impulses for spiritual science out of the genuine content of life awareness within them.

I have always from the depths of my soul given you a final thought here in this place in recent times, and this is something which will then come true. Let us make it our hope, a hope anyone who is connected with spiritual science can and indeed should cherish in days like these which are laden with fate.

Out of courage shown in battle,
Out of the blood shed in war,
Out of the grief of those who are left,
Out of the people's deeds of sacrifice
Spirit fruits will come to grow
If souls with knowledge of the spirit
Turn their mind to spirit realms.

• 48. It appears that the theme was not taken up again in this form and that none of the audience returned to it either. For a consideration of the subject from a different point of view. sec the lectures given by Rudolf Steiner in Dornach on 17 December 1920 in Die Brücke zwischen der Weltgeistigkeit and dem Physischen des Menschen, GA 202 (Engl. The Bridge Between Universal Spirituality and the Physical Constitution of Man, trs. not mentioned: New York: Anthroposophic Press 1958) and on 13 January 1924 in Mysterienstätten des Mittelalters. GA 233a (Engl. Rosicrucianism and Modern Initiation, trs. Mary Adams. London: Rudolf Steiner Press 1965).
• 49. Mosen. Julius (1803–1867): Ritter Wahn published in 1831 (due to the interest created by Rudolf Steiner. a new edition was published by Der Kommende Tag AG, Stuttgart in 1921). Ahasver published in 1838.
• 50. von Auffenberg. Joseph (1798–1857). Alhambra, an epic work in dramatic form, appeared in 1828–1830 in 3 volumes
• 51. Goethe: Zahme Xenien III.
• 52. Fechner, Gustar Theodor (1801–1887): Beweis, dass der Mond aus Jodin besteht 2nd edn. Leipzig 1932. [Jodin appears to be a spoof word made up by Dr Fechner—it could perhaps be rendered into English as ‘iodene’. (Translator)]

[ 1 ] This book will indicate new possibilities for the science and art of Medicine. It will only be possible to form an accurate view of what is described if the reader is willing to accept the points of view that predominated at that time when the medical approach outlined here came into being.

[ 2 ] It is not a question of opposition to modern [homogenic] medicine which is working with scientific methods. We take full cognizance of the value of its principles. It is also our opinion that what we are offering should only be used in medical work by those individuals who can be fully active as qualified physicians in the sense of those principles.

[ 3 ] On the other hand, to all that can be known about the human being with the scientific methods that are recognized today, we add a further knowledge, whose discoveries are made by different methods. And out of this deeper knowledge of the World and Man, we find ourselves compelled to work for an extension of the art of medicine.

[ 4] Fundamentally speaking, the [homogenic] medicine of today can offer no objection to what we have to say, seeing that we on our side do not deny its principles. He alone could reject our efforts a priori who would require us not only to affirm his science but to adduce no further knowledge extending beyond the limits of his own.

[ 5 ] We see this extension of our knowledge of the World and Man in Anthroposophy, which was founded by Rudolf Steiner. To the knowledge of the physical man which alone is accessible to the natural-scientific methods of today, Anthroposophy adds that of spiritual man. Nor does it merely proceed by dint of reflective thought from knowledge of the physical to knowledge of the spiritual. On such a path, one only finds oneself face to face with more or less well conceived hypotheses, of which no one can prove that there is anything in reality to correspond to them.

[ 6 ] Before making statements about the spiritual, Anthroposophy evolves the methods which give it the right to make such statements. Some insight will be gained into the nature of these methods if the following be considered: all the results of the accepted science of our time are derived in the last resort from the impressions of the human senses. However far man may extend the sphere of what is yielded by his senses, in experiment or in observation with the help of instruments, nothing essentially new is added by these means to his experience of the world in which the senses place him.

[ 7 ] His thinking, too, in as much as he applies it in his researches of the physical world, can add nothing new to what is given through the senses. In thought he combines and analyses the sense-impressions in order to discover laws (the laws of nature), and yet, as a researcher of the material world he must admit: this thinking that wells up from within me adds nothing real to what is already real in the material world of sense.

[ 8 ] All this immediately changes if we no longer stop short at that thinking which man acquires through his experience of ordinary life and education. This thinking can be strengthened and reinforced within ourselves. We place some simple, easily encompassed idea in the centre of consciousness and, to the exclusion of all other thoughts, concentrate all the power of the soul on such representations. As a muscle grows strong when exerted again and again in the direction of the same force, so our force of soul grows strong when exercised in this way with respect to that sphere of existence which otherwise holds sway in thought. It should again be emphasized that these exercises must be based on simple, easily encompassed thoughts. For in carrying out the exercises the soul must not be exposed to any kind of influences from the subconscious or unconscious. (Here we can but indicate the principle of such exercises; a fuller description, and directions showing how such exercises should be done in individual cases, will be found in the books, such as Knowledge of the Higher Worlds and Occult Science, and other anthroposophical works.

[ 9 ] It is tempting to object that anyone who thus gives himself up with all his strength to certain thoughts placed in the focus of consciousness will thereby expose himself to all manner of auto-suggestion and the like, and that he will simply enter a realm of fantasy. But Anthroposophy shows how the exercises should be done from the outset, so that this objection loses its validity. It shows the way to advance within the sphere of consciousness, step by step and fully wide-awake in carrying out the exercises, as in the solving of an arithmetical or geometrical problem. At no point in solving a problem of arithmetic or geometry can our consciousness veer off into unconscious regions; nor can it do so during the practices here indicated, provided always that the anthroposophical suggestions are properly observed.

[ 10 ] In the course of such practice we attain a strengthening of a power of thought, of which we had not the remotest idea before. Like a new content of our human being we feel this power of thought holding sway within us. And with this new content of our own human being there is revealed at the same time a world-content which, though we may perhaps have divined its existence before, was unknown to us by actual experience until now. If in moments of introspection we consider our everyday activity of thought, we find that the thoughts are pale and shadow-like beside the impressions that our senses give us.

[ 11 ] What we experience in the now strengthened capacity of thought is not pale or shadow-like by any means. It is full of inner content, vividly real and graphic; it is, indeed, of a reality far more intense than the contents of our sense perceptions. A new world begins to dawn for the man who has thus enhanced the force of his perceptive faculty.

[ 12 ] He, who until now was only able to perceive in the world of the senses, learns to apperceive in this new world; and as he does so he discovers that all the laws of nature known to him before hold good in the physical world only; it is of the intrinsic nature of the world he has now entered that its laws are different, in fact, the very opposite to those of the physical world. In this world for instance the earthly force of gravity does not apply, on the contrary, another force emerges, working not from the centre of the earth outwards but in the reverse direction, from the circumference of the universe towards the centre of the earth. And so it is in like manner with the other forces of the physical world.

[ 13 ] Man's faculty to perceive in this world, attainable as it is by exercise and practice, is called, in Anthroposophy, the imaginative faculty of knowledge. Imaginative not for the reason that one is dealing with “fantasies”, the word is used because the content of consciousness is filled with pictures, instead of the mere shadows of thought. And as in sense perception we feel as an immediate experience that we are in a world of reality, so it is in the activity of soul, which is here called imaginative knowledge. The world to which this knowledge relates is called in Anthroposophy the etheric world. This is not to suggest the hypothetical ether of modern physics, it is something really seen in the spirit. The name is used in keeping with older, instinctive presentiments with regard to that world. Against what can now be known with full clarity, these old presentiments no longer have a scientific value; but if we wish to designate a thing we have to choose some name.

[ 14 ] Within the etheric world an etheric bodily nature of man is perceptible, existing in addition to the physical bodily nature.

[ 15 ] This etheric body is also to be found in its essential nature in the plant-world. Plants too have their etheric body. The physical laws really only hold good for the world of lifeless mineral nature.

[ 16 ] The plant-world is possible on earth because there are substances in the earthly realm which do not remain enclosed within, or limited to the physical laws, but can lay aside the whole complex of physical law and assume one which opposes it. The physical laws work streaming from the earth; the etheric work from all sides of the universe streaming to the earth. It is not possible for man to understand how the plant world comes into being, till he sees in it the interplay of the earthly and physical with the cosmic-etheric.

So it is with the etheric body of man himself. Through the etheric body something is taking place in man which is not a straightforward continuation of the laws and workings of the physical body with its forces, but rests on a quite different foundation: in effect the physical substances, as they pour into the etheric realm, divest themselves to begin with of their physical forces.

[ 17 ] The forces that prevail in the etheric body are active at the beginning of man's life on earth, and most distinctly during the embryonic period; they are the forces of growth and formative development. During the course of earthly life a part of these forces emancipates itself from this formative and growth activity and becomes the forces of thought, just those forces which, for the ordinary consciousness, bring forth the shadow-like world of man's thoughts.

[ 18 ] It is of the greatest importance to know that man's ordinary forces of thought are refined formative and growth forces. Something spiritual reveals itself in the formation and growth of the human organism. The spiritual element then appears during the course of life as the spiritual force of thought. [ 19 ] And this force of thought is only a part of the human formative and growth force that works in the etheric.

The other part remains true to the purpose it fulfilled in the beginning of man's life. But because the human being continues to evolve even when his growth and formation have reached an advanced stage, that is, when they are to a certain degree completed, the etheric spiritual force, which lives and works in the organism, is able to emerge in later life as the capacity for thought.

[ 20 ] Thus the formative or sculptural force, appearing from the one side in the soul-content of our thought, is revealed to the imaginative spiritual vision from the other side as an etheric-spiritual reality.

If we now follow the material substance of the earth into the etheric formative process we find wherever they enter this formative process these substances assume a form of being which estranges them from physical nature. While they are thus estranged, they enter into a world where the spiritual comes to meet them transforming them into its own being.

[ 21 ] The way of ascending to the etherically living nature of man as described here is a very different thing from the unscientific postulation of a “vital force” which was customary even up to the middle of the nineteenth century in order to explain the living entities. Here it is a question of the actual seeing—that is to say, the spiritual perception—of a reality which, like the physical body, is present in man and in everything that lives. To bring about spiritual perception of the etheric we do not merely continue ordinary thinking nor do we invent another world through fantasy. Rather we extend the human powers of cognition in an exact way; and this extension yields experience of an extended universe.

[ 22 ] The exercises leading to higher perception can be carried further. Just as we exert an enhanced power in concentrating on thoughts placed deliberately in the centre of our consciousness, so we can now apply such an enhanced power in order to suppress the imaginations—(pictures of a spiritual-etheric reality)—achieved by the former process. We then reach a state of completely emptied consciousness. We are awake and aware, but our wakefulness to begin with has no content. (Further details are to be found in the above-mentioned books.) But this wakefulness does not remain without content. Our consciousness, emptied as it is of any physical or etheric pictorial impressions, becomes filled with a content that pours into it from a real spiritual world, even as the impressions from the physical world pour into the physical senses.

[ 23 ] By imaginative knowledge we have come to know a second member of the human being; by the emptied consciousness becoming filled with spiritual content we learn to know a third. Anthroposophy calls the knowledge that comes about in this way knowledge by inspiration. (The reader should not let these terms confuse him, they are borrowed from the instinctive ways of looking into spiritual worlds which belonged to more primitive ages, but the sense in which they are here used is stated exactly.) The world to which man gains entry by “inspiration” is called the “astral world”. When one is speaking in the sense explained here of an “etheric world”, we mean those influences that work from the circumference of the universe towards the earth. If we speak of the “astral world”, we proceed, as is seen by the perception of inspired consciousness, from the influences of the cosmos towards certain spiritual beings which reveal themselves in these influences, just as the materials of the earth reveal themselves in the forces that radiate out from the earth. We speak of real spiritual beings working from the distant universe just as we speak of the stars and constellations when we look out physically into the heavens at nighttime. Hence the expression “astral world”. In this astral world man bears the third member of his human nature, namely his astral body.

[ 24 ] The earth's substances must also flow into this astral body. Through this it is estranged from its physical nature.—Just as man has the etheric body in common with the world of plants, so he has his astral body in common with the world of animals.

[ 25 ] What essentially raises the human being above the animal world can be recognized through a form of cognition still higher than inspiration. At this point Anthroposophy speaks of intuition. In inspiration a world of spiritual beings manifests itself; in intuition, the relationship of the discerning human being to the world grows more intimate. He now brings to fullest consciousness within himself that which is purely spiritual, and in the conscious experience of it, he realises immediately that it has nothing to do with experience from bodily nature. Through this he transplants himself into a life which can only be described as a life of the human spirit among other spirit-beings. In inspiration the spiritual beings of the world reveal themselves; through intuition we ourselves live with these beings.

[ 26 ] Through this we come to acknowledge the fourth member of the human being, the essential “I”. Once again we become aware of how the material of the earth, in adapting to the life and being of the “I”, estranges itself yet further from its physical nature. The nature which this material assumes as “ego organization” is, to begin with, that form of earthly substance in which it is farthest estranged from its earthly physical character.

[ 27 ] In the human organization, that which we thus learn to know as the “astral body” and “I ” is not bound to the physical body in the same way as the etheric body. Inspiration and intuition show how in sleep the “astral body” and the “I” separate from the physical and etheric, and that it is only in the waking state that there is the full mutual permeation of the four members of man's nature to form a human entity.

In sleep the physical and the etheric human body are left behind in the physical and etheric world. Yet they are not in the same position as the physical and the etheric body of a plant or plant-like being. For they bear within them the after-effects of the astral and the Ego-nature. Indeed, in the very moment when they would no longer bear these aftereffects within them, the human being must awaken. A human physical body must never be subjected to the merely physical, nor a human etheric body to the merely etheric effects. Through this they would disintegrate.

[ 28 ] Inspiration and intuition however also show something else. Physical substance experiences further development of its nature in its transition to living and moving in the etheric. It is a condition of life that the organic body is snatched out of the earthly state to be built up by the extraterrestrial cosmos. This building activity however brings about life, but not consciousness, and not self-consciousness.

The astral body must build up its organization within the physical and the etheric; the ego must do the same with regard to the ego organization. But in this building there is no conscious development of the soul life. For this to occur a process of destruction must oppose the process of building. The astral body builds up its organs; it destroys them by allowing the soul to develop an activity of feeling within consciousness; the ego builds up its “ego-organization”; it destroys this, in that will-activity becomes active in self-consciousness.

[ 29 ] The spirit within the human being does not unfold on the basis of constructive material activity but on the basis of what it destroys. Wherever the spirit is to work in man, matter must withdraw from its activity.

[ 30 ] Even the origin of thought in the etheric body depends not on a further development but, on the contrary, on a destruction of etheric being. Conscious thinking does not take place in the processes of growth and formation, but in the processes of deformation, fading, dying which are continually interwoven with the etheric events.

[ 31 ] In conscious thinking, the thoughts liberate themselves out of the physical form and become human experiences as soul formations.

[ 32 ] If we consider the human being on the basis of such a knowledge of man, we become aware that the nature of the whole man, or of any single organ, is only seen with clarity if one knows how the physical, the etheric, the astral body and the ego work in him. There are organs in which the chief agent is the ego; in others the ego works but little, and the physical organization is predominant.

[ 33 ] Just as the healthy man can only be understood by recognizing how the higher members of man's being take possession of the earthly substance, compelling it into their service, and in this connection also recognizing how the earthly substance becomes transformed when it enters the sphere of action of the higher members of man's nature; so we can only understand the unhealthy man if we understand the situation in which the organism as a whole, or a certain organ or series of organs, find themselves when the mode of action of the higher members falls into irregularity. We shall only be able to think of therapeutic substances when we evolve a knowledge of how some earthly substance or earthly process is related to the etheric, to the astral and to the ego. Only then shall we be able to achieve the desired result, by introducing an earthly substance into the human organism or by treatment with an earthly process of activity, enabling the higher members of the human being to unfold again unhindered, or by the earthly substance (of the physical body) finding, in what has been added, the necessary support to bring it into the path where it becomes a basis for the earthly working of the spiritual.

[ 34 ] Man is what he is by virtue of physical body, etheric body, soul (astral body) and ego (spirit). He must, in health, be seen and understood from the aspect of these his members; in disease he must be observed in the disturbance of their equilibrium, and for his healing we must find the therapeutic substances that can restore the balance.

[ 35 ] A medical approach built on such a basis is to be suggested in this book.

After the statements which we were able to make in the last lecture on the cooperation of the spirits of the various hierarchies in the kingdoms of nature, there still remains the mineral kingdom to be considered. We call to mind that we described the mineral kingdom by saying that its physical part alone exists in the physical world; while that which corresponds to the etheric body of the mineral we have to seek in the so-called astral world; the astral body in the Lower Devachanic world, and the actual group-ego of the mineral kingdom on the higher Devachanic plane. Thus the mineral kingdom presents a remarkable contrast to, man. Whilst we have to say with regard to man that all four principles of his being are active on the physical plane—the physical as well as the etheric body, the astral body and the ego—we must as it were, distribute all that man has on the one plane and say: with regard to the mineral we have to seek on the astral plane that which corresponds to the etheric body of man; on the Devachanic plane the astral body; and on the higher Devachanic plane the group-ego of the mineral. Thus, that which in man is concentrated on the physical plane, is in the case of the mineral divided in its activity, among the various worlds. Again, when we trace with occult vision what is really in question, we arrive at the following result. In the sense of occultism we must, in the first place, seek only that part of the mineral kingdom on the physical plane which is perceptible to the external senses. We must be quite clear as to the fact that only what we call the forms, the shapes of the mineral kingdom, are perceptible. We know—this can only be touched upon here—that the mineral world, at any rate in part, encounters us formed, organized, in such a manner that we perceive this formation as suitable to the mineral nature. If we look at a certain body of cubic form, and at another of a different form, we know that these forms are not accidental but are connected in a certain way with the nature of the mineral. Now occult investigation teaches us that the forms in the mineral which we call crystal-forms, can be traced back to the action of the Spirits of Form. Now because occultism always starts from reality and seeks to find the origin of this or that, names are so bestowed in occultism that the name points to something characteristic. The name “Spirits of Form” was chosen for the reason that in the kingdom which we on earth describe as the mineral kingdom, the Spirits of Form display their activity; and further that the offspring of the Spirits of Form—in the sense in which we have spoken of offspring of the higher hierarchies in the course of these lectures, are above all, active there. To understand the nature of the minerals we must be quite clear that, to physical perception, generally speaking, only the forms of the minerals exist. To be sure, certain forces are evident in the mineral kingdom—such as the forces of electricity, magnetism—forces that cause the minerals to appear in certain colors; but we must be quite clear that in general only the form of the mineral kingdom is to be observed on the physical plane. Without taking the other qualities into account, let us consider the forms which we encounter, at any rate in most of the mineral kingdom, and let us be quite clear that this pure form proceeds from the mode of operation of the Spirits of Form or their offspring.

Now we come to the so-called etheric body, which we must describe as the second principle of a being of the mineral kingdom. The occult investigator cannot find what he has to describe as the etheric body of the mineral in the physical world; but he finds it in the same realm in which he must seek, if, for instance he wishes to find the astral body of the plant, or the group-ego of the animal. As we saw yesterday, he need make no other preparation with regard to his soul than that necessary for finding the group-ego of the animal. With the same condition of consciousness with which he perceives the group-ego of the animal, he also perceives the astral body of the plant, and that which lies behind the mineral kingdom as its etheric body. Now we have seen that we must extend our observations into the region of the planets of a planetary system; in our own planetary system to those planets which exist outside the earth. And we have shown that the corresponding forces externalizing themselves in the group-egos of the animals and the astral bodies of the plants, work directly from the planetary centers. Thither must we also go if we wish to seek for that which works etherically in the mineral. How a mineral is laved by life-powers can first be seen if we penetrate to that universal life which is common to all, from the earth to the rest of the planets of our planetary system. Thus the principle by which the mineral is animated, the life of the mineral, is not to be found in the physical world, or in the realm of what our earth directly offers us, but in the life-streams pouring down from the planets; stimulated constantly, to be sure, by the sun, but still streaming down directly from the planets, and permeating our earth-planet livingly; in order to permeate all that is form with their offspring, the etheric nature-spirits, of which we have spoken. Thus form has inner-being; in other words, the form of the mineral which proceeds solely from the physical plane, is not permeable but offers resistance. Were nothing active in the mineral but what is active on the physical plane, then the mineral would only make itself perceptible as form; but this form is filled with inner-being. For the mineral has also inner-being; it has the inner-being of the various mineral substances. Not only has it form, it has matter, it has substance. When we directly perceive this substance in the physical world, it appears to us as a dead, lifeless substance. To cosmic space it is not dead, to planetary space at least, it is something which is part of its own life, which is precipitated from the life of the planetary system. Just as the human or animal organism separates off hard products—the nails, for instance—so is the mineral substance put forth; but the active forces by means of which it is put forth are not to be sought upon the earth itself; hence it appears to the earth as dead. These streams of life, these life-forces, this etheric body must be sought as streaming down from the several planets. Just as in considering the group-egos of the animals we could say: In reality only the general forms are treated by the group-egos of the animals, and these are then further developed; so must we say: The streams of life sent down by the individual planets which permeate the earth from all sides, do not create forms for the minerals, for those are created by the Spirits of Form; but through these streams the minerals are permeated with inner-being. But this occurs in such a way that this inner-being gives certain main types, main substances: and each substance is thereby connected with a stream proceeding from one of the planets.

Now because the minerals at once acquired solid forms, mobile types are not created from the planets by means of these planetary streams, but types of one kind only. And then through the various positions of the planets, as I have already described with regard to the group-souls of the animals—besides the main types, and substances—other types, subordinate substances are created, which again depend on the constellation of the individual planets. But what the planets create, each through its own original nature, is expressed in the principal substances of the earth's organism. Thus we have certain mineral main substances of the earth's organism of which we can say. Here is a substance which is what it is because it is permeated by an etheric stream from one of the planets; another is permeated by a stream from another planet. Thus we have to trace back the nature of mineral substances to activities in the planetary system which externalize as etheric streams in the organism of the earth. Therefore the occult schools which have to investigate such matters have also so referred the principal substances of our earth-organism to the planets, that they have designated those substances which have been produced quite directly—not through the constellation but through the principal activity of the planet—by the same or similar names as the planets; and indeed in such a way that occult observation has been strictly adhered to. If we observe the planet Saturn in our system we find that the life stream which permeates the earth directly from him is connected with the substance we call lead: so that we have a basic substance which is inwardly animated by Saturn. From Jupiter we get tin as main substance; from Mars, iron; and in the occult sense, from Venus, copper. With regard to Mercury we must take into consideration that he was later confused with Venus. The life-activity (in the sense of true occult nomenclature) produced creatively by Mercury, on account of its greater proximity when it penetrated the earth-organism, bears a still greater resemblance to the planet itself, for Mercury stands nearer to the earth than the other planets. Therefore this substance has been given the same name as the cosmic body itself, namely, Mercury or quicksilver. These are the principal substances which are connected in their etheric body with the corresponding planets of our system. If we recollect how we had to speak of all that works from the planetary system, with regard to the group-souls of the animals and the astral bodies of the plants, we find it is always a question of the beings in connection with the Spirits of Motion, either with themselves or their offspring, who work in their totality on the earth from the planets of the system. Thus we must also reckon as belonging to the sphere of the Spirits of Motion, that which etherically permeates the mineral substances.

Now if we wish to consider what belongs to the mineral kingdom as astral body, we have to ascend, as it were, to a still higher world. In the whole sense of our past considerations it will be clear, that as we had to ascend from the astral body of the plant to the group-ego, from the planets to the sun—to the fixed star; so with regard to the mineral kingdom, if we pass from the etheric body to the astral body we must again ascend to the fixed star. That is, we can understand, and occult vision tells us, that the astral nature of the mineral works from those beings in the ranks of the hierarchies through whom comes from the sun that which is directly perceptible; from the beings we call the Spirits of Wisdom, or from that which is connected with their sphere. Thus even the offspring of the Spirits of Wisdom come into consideration. What thus works in the mineral is seen by occult investigation as quite separate, outside the mineral; but it is so seen that the life just described as existing in the mineral, as the etheric body of the mineral, is pressed in from outside. Whereas the astral body in man or animal holds together the etheric body from within; the etheric body of the mineral is as it were, pushed towards it from outside, not concentrated and held together inside as in man and animal. If we consider the relation of the astral body of man to his etheric body, we see that what works as etheric body is held together by the power of attraction. In the mineral the etheric body is compressed together from outside by forces; thus in the mineral the content, the inner nature expressed in the etheric stream is, by means of active astral forces compressed into the form. The mineral is held together astrally from outside, and indeed for the reason that it is determined through the different positions of the sun to the earth in relation to this astral pressure. One might say that the etheric substance is driven into the mineral from the point from which the sun shines upon the earth.

Thus while this etheric substance is itself directed by the planet, it is driven into and held within the mineral or crystal by the sun, by the forces belonging to the sphere of the Spirits of Wisdom. But now something very remarkable is seen. If we investigate occultly the activity exercised by the astral forces from the sun upon the mineral, we recognize very clearly at this point a very important fact; we learn that while all the etheric forces proceeding from the planets work upon the mineral and actually form its basic substances, other etheric streams also pass down from the sun as such to the earth. Thus, while in general, for the normal formation of the mineral, the etheric substance passes down from the planets, and is only compressed from outside by the forces proceeding from the sun, yet we cannot say that no etheric streams come down from the sun, for it is a fact that such an etheric stream does come down. What is the reason of this? Why does an etheric stream come down from the sun which can, as it were, inwardly animate the mineral? Why does this take place? It is brought about by the activity of what I have designated as the Luciferic principle. The spirits in the ranks of the higher hierarchies which work astrally upon the mineral are—as we have just said—the Spirits of Wisdom: whilst the Spirits of Motion work etherically.

Now there are Spirits of Wisdom active on the sun who have gone through their complete normal process of evolution; they work, as has been described, astrally upon the mineral. But certain of the Spirits of Wisdom have become Luciferic. We have designated this “becoming Luciferic” of certain spiritual beings of a hierarchy, as a sort of rebellion in the cosmos. This rebellion comes about because certain spirits having reached a given stage in their hierarchy, resist their brethren and work against them; work in an opposite direction. This opposition comes about simply because they do not wish to go through the evolution which the others do; so they simply remain behind at an earlier stage, just as we know in our own souls that we wish to progress, yet the ideas and habits we have acquired Will not allow us to do so because they wish to remain as a permanence. Our habits are often rebels against what we have acquired in a new epoch of life. In like manner the spiritual beings who remain behind at an earlier stage are rebels in the Cosmos. The Luciferic Spirits, the Spirits of Wisdom of the Second Hierarchy who have not gone through their development with the rest—instead of sending astral streams from the sun to the mineral, send etheric streams to the earth. This resulted in a certain basic substance being formed, which received its inner-being, not from the planets but directly from the sun; and this mineral is gold. Gold is that Luciferic mineral which as regards its inner-being is not influenced etherically by the planets, but by the sun. Hence the occultist has allotted gold to the sun. In a certain sense this mineral is therefore somewhat different from other metals.

Now you can easily grasp that because etheric streams come from the sun and work something into the earth which is actually a rebel principle, the equilibrium of the earth is thereby disturbed. The equilibrium of the earth in relation to the mineral kingdom would be maintained if all the etheric influences came from the planets, and none but astral influences came to the minerals from the sun; but there are also direct etheric forces coming from the sun and these disturb the equilibrium. Now, this equilibrium had to be re-established by the Wise Leaders of the world; for the earth could not carry out her evolution under such conditions. The hierarchies had to work in cooperation so that the equilibrium might be re-established. The stronger Luciferic forces had to be opposed by other forces which in a certain sense paralyzed them and arrested their effects. That could only come about through the etheric stream which came from the sun being opposed by another, which counteracted, and in a certain sense, balanced its effects. Thus while certain Spirits of Wisdom proved themselves Luciferic and sent down etheric currents from the sun into the mineral kingdom on the earth, other spirits took care that these were opposed by other currents. These opposing currents which re-adjusted the equilibrium, were created by a part of the disturbed equilibrium substance being detached from the earth and circling round the earth as moon. Thus the etheric streams coming from the sun came into opposition to the etheric stream which flowed from the moon to the earth from quite a different quarter, and in this way the balance was re-established. Thus because Luciferic Spirits of Wisdom on the sun had attained the possibility of sending forth etheric streams, other Spirits of Wisdom renounced their claim to working from the sun, and consented to apply their forces to restoring the equilibrium. That is, a cosmic colony, a planetary colony was founded on the moon, from which there now streamed etheric currents to the earth, so that a substance was created which had to be in the earth so that the direct power of gold might be weakened. This came about by the moon being separated from the earth; and from the Spirits of Wisdom who separated the moon, and who now, in a sense, became the opposers of the Luciferic Spirits of Wisdom from the sun, stream down to the earth those etheric forces which have produced the substance silver. Thus you see that in the universe, in the cosmos, certain things work in such a way that one might explain it by means of a certain diagram; but the peculiar thing is that the diagram would everywhere be broken through. If anyone were to prove by means of a diagram that all the etheric forces for the minerals come from the planets, he would be in error; for in reality two etheric streams come from two different sides, the one from the sun, the other from the moon; hence two basic substances are formed in a different way.

If we wish to make what I have just described, objective, perceptible to our senses, and to find an external expression for it, we can achieve it in the following way; but we must first of all be clear as to what it really is that we see when we look at the sun. We pointed out previously that only the spirits of the higher hierarchies down to the Spirits of Wisdom go through their own evolution on the fixed star; what we see when we look at the fixed star is the actual content-substance of the Spirits of Wisdom. That is the true content of the fixed star. Indeed we human beings can only gain a concept of that which is the substance of the Spirits of Wisdom, by contemplating what exists in us, as at any rate an image of this substance. What is that in us, in humanity, in the human soul, which is a symbol of the substance of the Spirits of Wisdom? Our thoughts! But we do not see our thoughts with the physical eyes, that is the point; neither can the fixed stars, in so far as they are the fields of activity for the genuine Spirits of Wisdom, be seen with physical eyes. We have now reached a point where we can point again to the enormous significance of what we find in the religious documents, which are based on occultism. You know that the Bible, in Genesis, states that man was created in a very peculiar way. We are told that Lucifer appeared to Eve and told her that if she would do as he wished, her eyes would be opened. Anyone who knows the original text will not readily be put off with a merely symbolical explanation; for what the Bible means by good and evil does not refer to moral good and evil; that belongs to quite a different part of the development of civilisation. What is here meant as good and evil is that which is seen externally, not as something spiritually-psychic, but something seen with the physical eyes:—“Your eyes shall he opened.” Till then they were not open. This must be taken quite literally. Before Lucifer approached man, man could perceive; he saw the fixed stars with the primitive clairvoyance then given to man, but his vision was such that he saw the substance of the fixed stars as the substance of the Spirits of Wisdom; he saw them spiritually. He only began to see them physically, that is, perceptible light first streamed towards him perceptibly to his physical eyes, when he himself, the human being, had yielded to the Luciferic temptation. That means that the fixed stars as directed by the Spirits of Wisdom, are not physically visible, they do not shed physical light. Physical light can only be shed if there is something underlying it which serves as a bearer to the light, when light is, as it were, held captive through a bearer. For a fixed star to become visible, something more is necessary than the mere presence of Spiritual Beings of Wisdom at work there. It is necessary that in this fixed star Luciferic Beings should work, who resist the mere substance of Wisdom and permeate it with their own principle. Thus within the fixed star is mingled that which is only visible spiritually and that which resists this merely spiritual visibility: the Luciferic element in the fixed star which carries forth the light into physical phenomena.

The fixed star would not be visible if it had not within it, in addition to the Spirits of Wisdom who have progressed normally, those who have not attained their goal, who remained at a lower stage, either at the stage of the Spirits of Motion or that of the Spirits of Form. Thus we have to recognize backward Spirits of Wisdom who have not attained their goal, as light-bearers in the lightless spiritual substance of the fixed star. Now, if we are clear as to the fact that from the fixed stars, from our own sun, physical light only reaches us because the normal Spirits of Wisdom have as companions those who have remained behind and who have become light-bearers:—Light—Lucifer—Phosphoros—we must also be clear that the same cause which makes the sun visible, which sends light to us from the fixed star, is also that which sends the etheric life-stream to the earth and produces gold. It was necessary therefore that other forces should work from the moon (which occult vision perceives as etheric currents), forces which produce silver. Now, as they are Spirits of Wisdom who oppose the moon to the sun in order to bring about an adjustment, we must say: “These Spirits of Wisdom upon the moon cannot shine;” for the Spirits of Wisdom do not shine.—Hence if occult vision searches for these spirits on the moon, it does not discover them as luminous; for these Spirits of Wisdom who founded a colony on the moon, were obliged to exclude the Lucifer Spirits from the moon, otherwise the balance would not have been maintained. That is to say, the moon cannot ray out any light of its own, only that reflected as sunlight. Quite normal Spirits of Wisdom made a sacrifice and took up their position on the moon in order to supply the earth with the necessary currents for keeping the equilibrium, in opposition to the Lucifer currents which stream from the sun. Hence the moon is excluded from having light of its own; and it is not difficult in this external fact which we encounter in the physical world, to see the symbol of a deep occult connection. The sun has its own light which appears to us, but the moon has not; and the reflected light which rays to us from the moon, and of which Lucifer is the bearer.—Lucifer—Phosphoros—tells us that the moon has no light of its own. Therefore that which is Lucifer can only appear to us in symbol, in a Maya, shining down from the moon, because the sunlight is reflected. When for instance, the crescent moon reflects the sunlight, there are then no Luciferic Spirits of Wisdom on the moon itself, but what is poured forth from the sun by the Luciferic Spirits of Wisdom is reflected as light.

Now when we turn our occult vision to the moon, that which the physical eyes perceive, the shining crescent moon, disappears, for that exists only for physical vision; but in its place occult vision sees the real being behind all visible light in the cosmos; sees the form of Lucifer, though certainly as a reflection. Thus, if we think of the image of Lucifer as seen by occult vision in the place of the crescent moon, we must say: The moon owes its origin to the circumstances that certain normal Spirits of Wisdom renounced their dwelling-place on the sun and have taken up their abode in this colony, and thence restrain that which streams forth from the Luciferic Spirits. Hence to occult vision the Spirit of Wisdom does not reveal himself here, above the crescent of the moon, but is to be seen restraining the Luciferic principle. The occult fact is thus presented symbolically to the imagination, as a normal Spirit of Wisdom holding the Luciferic principle in subjection. The occultists therefore represent a form, usually taken to be a Chief Messenger of the higher Spirits of Wisdom, of one who curbs Lucifer; and in place of the crescent they represent Lucifer chained, curbed. This is an occult picture. Among our occult pictures there is also one representing the chief Messenger curbing Lucifer. This is an allusion to profound occult mysteries. What is thus shown externally in Maya, is in reality to be ascribed to the cooperation of the Spirits of the Hierarchies. When with physical eyes we see the crescent moon shining silver bright, there is often to be seen a sort of shadow above in the dark part; then to occult vision the crescent moon is transformed into a living Being, with the restraining Spirit above it, maintaining the balance from its place on the moon. Thus you see that even to produce a phenomenon such as our earth moon, many preparations had to be made in the COSMOS. The cooperative activities of the various hierarchies in the cosmos is a very complicated matter and even in a much longer course of lectures we could still only give suggestions of it; we can only make clear the principle as to how these spiritual, hierarchies cooperate.

Please hold fast the thought just mentioned in connection with the astral body of the minerals. We have, indeed, still to consider the group-ego of the minerals; that has to be sought in a still higher super-sensible world—in a world not found in the regions where the group-egos of the animals or plants are to be found. Therefore we cannot find it upon the sun. Where then does the group-ego of the minerals reveal itself to occult vision? The peculiar thing about the group-ego of the minerals is, that, strictly speaking, it does not end anywhere when we search in cosmic space; it is in the whole widths of cosmic space and works from there. We are therefore driven to seek actually for the group-ego of the minerals outside the planetary system; we must look upon it as something which works into the planetary system from outside. Thus far this coincides with what we know from the Akashic Records, that the next higher class of beings above the Spirits of Wisdom are the Thrones, or Spirits of Will. These Spirits of Will belong to the First Hierarchy (though their offspring are not so far advanced that they can be reckoned with it), these Spirits of Will or their offspring give forth that which becomes the group-ego of the minerals, and which, in fact, works into the planetary system. This also coincides with the fact that simultaneously with the out-pouring of the substance of the Spirits of Will, begins the formation of the planetary system on ancient Saturn which was brought about by the Spirits of Will. They still work in the same way at the present time as when the first embodiment of our earth was built up out of the Universe by these beings. We can really only see these Spirits of Will when, having become Luciferic, they reveal themselves in a sense in certain phenomena which we find as minerals in the sphere of the earth, and which come, as it were, from cosmic space. The cosmic origin, the super-earthly origin of what we are now considering, is revealed by the fact that when these Spirits of Will thus work in they combine—very, very easily with that which works into the planetary system as the cometary and meteoric beings—as cometary or meteoric life.

We have pointed out what meaning this life has in the planetary system. I should like at least to indicate that in reality a comet is something which comes in from outside, but which makes certain combinations. In as much as the comet travels through the planetary system it combines with the mineral kingdom which also arises through the Spirits of Will. And the result may be that as the comet rushes through the planetary system it attaches mineral substance to itself, which is then attracted by the earth and falls down upon it. This of course is not the comet, but rather does it announce its approach to the earth by a fall of meteors taking place. These things are absolutely in accord, and if certain things appear to contradict what was represented earlier, we must always understand that these contradictions will solve themselves if everything is taken into consideration and studied. This was only an, example to show that in the planetary system we really have to do with influences working in from the cosmos. These group-souls of the minerals work in the form of rays from without inwards. And since various modes of operation come from the various aspects of space, for space is not homogeneous, these group-souls of the minerals, which belong to the sphere of the Spirits of Will, ray towards us from different sides in the most varied manner. Now through the cooperation of what comes from the planets for the minerals, what comes from the sun, and what streams in from the universe from the various directions arises the possibility that not only have those basic types already mentioned come into existence in the mineral kingdom, but all sorts of other forms, all sorts of differently modified substances of the mineral kingdom have been formed. The kind of substance a mineral exhibits simply depends on the way the forces which come from the planets are again influenced by other forces either streaming astrally to the earth from the sun, or from various directions of cosmic space. The variety and multiplicity of the mineral kingdom can be understood in this way.

If we observe our present-day Saturn, it presents itself in the first place to occult vision as the outermost planet of our System. Why? Because actually Saturn as planet, as well as ancient Saturn, the first of the successive incarnations of our earth known to us, was produced by the furthest currents coming from cosmic space. Had we been able to observe Saturn at a very early condition of our earth evolution, we should have seen that in his orbit he had a sort of nucleus and a sort of comet's tail, which passed out into cosmic space. In olden times Saturn would have revealed himself definitely with a nucleus and a comet's tail, extending into cosmic space. That is, in the primeval periods of our earth, Saturn would have been seen circling round his orbit with his tail pointing outwards. He was earlier like this (see below). The facts of the Akasha Chronicle show him thus:

The tail of ancient Saturn took the most varied directions out into space, corresponding with the currents which came in from the cosmos, directed by the Spirits of Will, who are the group-souls of the minerals. At a later period, when through the spiritual beings of other hierarchies, the planetary system was enclosed, that which had formerly gone out into cosmic space was so drawn together that the tail became an enclosed ring; through the power of attraction of the planetary system the ring was formed. To occult vision the ring of Saturn is absolutely the same phenomenon as the comet's tail. If you were to take the ring of Saturn as it circles round Saturn and open it out, you would have a comet's tail. (See Diagram.)

In this way it is possible to look back to the streaming in of the group-souls of the minerals into our planetary system; and again the Signs of the Zodiac in general give us their individual positions. It is to be noted that the two outermost planets now reckoned as belonging to our system by physical astronomy—Uranus and Neptune—did not originally belong to our Solar System; they came much later into the sphere of attraction of our system: they then joined company and remained within it. They cannot therefore be reckoned in the same sense as the other planets as belonging to our system from Saturn onwards, for they, so to speak, belonged to it from the beginning. Thus, when we consider Saturn, especially in his ancient form, we see in him a planet which, by sending forth etheric currents from his own center to our earth, creates—we can even say—the substance of lead. At the same time we see how the group-souls of the minerals stream in; we see how these group-souls are affected when a power of attraction is exercised on them from the sun, from which the astral body of the mineral streams out. From the sun the astral body of the mineral streams out into space; from outside in cosmic Space the ego of the mineral streams in. When these currents are united something takes place which, in a modified way, expresses itself, as it were, in a fructification of the group-ego by the astral body, and by this means alone does the mineral come to its perfection. Now if we go back to the comet, here, too, we have something which, in fact, streams in from cosmic space: a similar stream of beings to the group-souls of the minerals. The group-souls of the minerals belong to the sphere of the Spirits of Will; but above them lie the beings who essentially form the basis of cometary life. But as everywhere there are Luciferic Beings, so also within the comet there are such as stand at the stage of the Thrones, not of the Cherubim and Seraphim. That is why the comet acquires a mineral nature; appears as a mineral intervention in the planetary system; in other words, we have to look upon the comets as cosmic bodies which fly in from the cosmos after the planetary system is already formed and thus do not come as far as the bodies composing the system itself, but remain behind at a considerably earlier stage. It would certainly be very fascinating to trace the stages of cosmic growth; how worlds are formed by the cooperative activities of the spirits of the hierarchies in a fixed-star system; how those same spirits themselves appear when we direct our gaze back to cosmic mists and far-distant fixed stars. Whenever we direct our occult vision to a fixed star, we first of all encounter the normal Spirits of Wisdom. The whole heavens would be invisible to physical sight and only visible to clairvoyant consciousness if none but these normal Spirits of Wisdom were active; but everywhere Luciferic spirits are mingled with the normal Spirits of Wisdom, and bring physical light of its own into the world of the fixed star. When at night the starry heaven is illuminated, Phosphorus actually works down upon us from countless points: and everywhere in the universe we find the possibility of formation only through the cooperation of the opposing forces; through the combined working of the normal spirits of the hierarchies with those who are rebels—that is, those who have remained behind. Unillumined to physical eyes but visible to spiritual sight, is the starry world through the normal Spirits of Wisdom; it became luminous to physical eyes, it is revealed in Maya through Lucifer or the Luciferic spirits who are, and must be, active everywhere.

Thus, we have seen something very remarkable in the mineral kingdom also. To-day we have, so to speak, grasped the moon as a field of action from which a Spirit of Wisdom works and restrains Lucifer, because a place had to be created from which through opposition of the Luciferic activity, the balance would be restored. Now what signification had this for humanity? We have seen that in man everything is compressed into the physical plane which as it were, for the mineral, is distributed over the worlds. We have found group-souls for the minerals, plants and animals. Is there also a sort of group-soul for the human being? Oh, yes, there is. The group-souls of the minerals are to be found in the sphere of the Thrones, those of the plants in the sphere of the Spirits of Wisdom, and the animals in the sphere of the Spirits of Motion; but man has so received his group-soul that with the inflowing of his ego, a group-soul was originally given him, as an emanation from the Spirits of Form. This group-soul of man was originally allotted by the Spirits of Form to be a unitary soul for the whole of humanity. What differentiated this group-soul into such variety that differences of race, differences of tribe arose? This was brought about through the action of other spirits. Man was created to be one all the world over; in this unity the primeval ego of man was to assert itself as a group-soul dwelling in all men, a group-soul which had descended to the physical plane. Just as the external form only of the minerals can be brought into being by the Spirits of Form, so by these same Spirits of Form was the group-ego created for humanity, which was then differentiated by the activity of other beings of the various hierarchies. Now the balance brought about for the mineral kingdom through the formation of the moon was also brought about for humanity; and indeed in such a way that whilst for the mineral realm in the moon there is a physical readjustment, in exactly the same way a moon-principle exists for humanity, which works against the Luciferic influence in human nature, just as in the mineral kingdom the dark moon-principle works against the Lucifer principle. Just as in the mineral kingdom something is active in the moon which keeps the balance with regard to the Luciferic forces streaming down from the sun, so does a spiritual moon-principle work from the moon against the temptation of Lucifer which man has encountered in the course of the earth evolution. As we have seen, all the planets, all the heavenly bodies stand in connection with beings of the higher hierarchies, and so, too, is it with the moon. The Spirits of Wisdom founded a colony upon the moon in order to preserve the equilibrium; and so from the direction of the moon there also Work in upon humanity compensating spirits against Lucifer, who approached man as a tempter; and just as he disseminated light, so, too, did his spiritual principle sink down into the human soul. So we can also point to the moon as the bearer of the opponent of Lucifer; as the dwelling-place of dark spirits, who yet must be there that the balance may be maintained with regard to the Light-bearers pressing forward, who, at the same time, are the tempting spirits to humanity. In fact, the secret of the moon and its spiritual principle was first revealed to humanity in the old Hebrew Records, and what we have found physically in the moon is, in its spiritual aspect, what Hebrew antiquity designated as the Jehovah principle.

According to this the moon, so to speak, is designated as the starting-point of the forces working upon humanity as the opponents of Lucifer. Jahveh, or Jehovah, is the opponent of Lucifer. The secret doctrine of the ancient Hebrews looked up to the Sun, saying: In the Sun work the invisible Spirits of Wisdom who are only visible to spiritual, not to physical sight. The latter sees the principle of Lucifer raying down. What is to be seen externally as the sun principle is Lucifer; but therein works secretly, invisible to physical vision, everything attainable through the Spirits of Wisdom, who form the gateway to it. One of these Spirits of Wisdom separated and sacrificed himself, and has taken up his abode upon the moon in order through his activity there to curb the light and also to counteract the spiritual work of Lucifer. Hebrew antiquity saw in Jehovah an Ambassador of those true exalted spirits to whom vision is opened through the Spirits of Wisdom, if the sun is looked upon with spiritual sight. Hebrew antiquity justly concluded that Jehovah must continue to work from the moon until humanity has become inwardly mature enough to perceive and feel at least a little of that which gradually in the course of evolution will be both seen and understood—that from the same sun proceeds not only the physical part of Lucifer, but also the dissemination of that of which the Spirits of Wisdom are the portal. Thus to the ancient Hebrew there appeared in Jehovah that which is similar to the Spirits of Wisdom in the sun, and we can say: just as the sunlight is reflected from the moon in space, so to the ancient Hebrew who really knew, Jehovah was the reflection of that Spiritual Being Who, when man shall have become sufficiently mature, will ray down from the sun, and Whose appearance was foretold by the Holy Rishis, Zarathustra, and the worshippers of Osiris. Just as in space sunlight is reflected from the moon, so Jehovah is revealed as a reflection of the principle of the great Sun-Spirit Whom you may designate by whatever name you will—Vishvakarma, as the ancient Indians called him; Ahura Mazdao, as He was called by Zarathustra, Osiris by the ancient Egyptians, or as the Christ, as He is known to the fourth post-Atlantean period of civilisation—that is, the esoteric comprehension of Jehovah. He is Christ reflected by the moon-principle and because reflected in time, Christ announced prophetically. Hence in St. John's Gospel we come across a passage which otherwise can never be understood, in which it is said that Moses spoke of Christ. Actually, he spoke of Jehovah, but it is Christ, prophetically announced. This passage, in which Jehovah is mentioned is referred to because the bearer of the Christ wishes to point out that in antiquity Jehovah is but Christ foretold.

Thus we see that these things are in accord, and that what we have heard to-day is connected with what was said in the last lecture; and that in what we call the external light and its bearer we must recognize something which is in opposition to the spiritual principle which is at the normal point of its evolution, and which appears to us as the spiritual center of our planetary system. It is not a question of names, but of recognizing the whole significance of this Principle. We must recognize that in the realm of the spiritual, we speak of Christ just as in that of the physical we speak of the Sun; that in the realm of the spiritual we speak of the planetary spirits and of the planets just as in the development of earthly civilisation we speak, perhaps, of the principle of Buddha. Here again is a point concerning which you find one of the important revelations you come across in H. P. Blavatsky. What great revelations there are in The Secret Doctrine you can see by the way H. P. Blavatsky treats the conception of Jehovah. We need not recoil at this, or think things are not correct because she shows a certain antipathy towards Christ and Jehovah; the truth nevertheless presses through, and the description of Jehovah as a Moon divinity, and the presentation of Lucifer as his opponent as given by H. P. Blavatsky is—one might say—the broken expression of a truth. The presentation given from inspiration by Blavatsky is only given a subjective coloring by her, because she had a feeling that Lucifer was really a good Divinity—she felt him as such. She preferred him, in a certain sense to the Moon-god, because to her Lucifer was a Sun-god. That is correct; he is that; but we had to represent the true connection in order that the expression used in former times. “Christ is the true Lucifer,” “Christus verus Luciferus,” may be understood. It does not sound quite right to us today; but at that time when people knew from the old Secret Doctrine that the Light-Bearer manifests in the external physical light, and that, if we penetrate through the physical light to the Spirits of Wisdom, to the spiritual light, then we reach the Light-Bearer of that Light.

“Christus verus Luciferus”—I think, in spite of the incompleteness which was inevitable in our rendering of this comprehensive theme, yet what we always wish to attain in the sphere of Spiritual Science has come before your souls, that the treatment of every theme leads us to look up from the physical to the spiritual. With regard to the heavenly bodies which, as the expression of the wonders of the universe, shine forth from space, that is in many respects, very difficult; because in the heavenly bodies there is a complicated cooperation of the beings of the various hierarchies, and because everything which takes place in cosmic space can only be comprehended if, behind all matter, even behind the substance of light itself, we find the Spirit or Spirits. Behind all this Spiritual Life lies the Universal, Divine Fatherhood, an Omnipresent and ever-working All-Divine Life, which before It comes to expression in the physical, is differentiated into countless worlds of Spiritual Hierarchies. We look up to these worlds, however, and see within them, That which works down into our kingdoms of nature, and is the foundation of all the wonders of the heavens. For even in our kingdoms of nature either the hierarchies themselves are revealed or their offspring. When we thus look out into the spaces of heaven, we can, through such reflections, also gain a moral impression which must, if we allow the mighty operations of the hierarchies in cosmic space to gain a little influence over us, result in our being drawn away from the passions, desires, impulses and concepts which our physical earth-life brings to maturity. These are, in essence, that which flings down into the development of the earth that which divides humanity into factions, which makes men all over the world opponents or partisans, in the most varied directions. In a higher moral sense we attain a sense of freedom, if but for a brief time, we free ourselves from the consideration of earthly things, and contemplate the worlds of spirit in cosmic space. Then do we become free from that which otherwise plays in our egotistical impulses, which are the original cause of all the smallnesses and quarreling upon earth. Hence the most certain means of attaining the high ideals of our Anthroposophical life is to direct our gaze from time to time to the starry worlds and their spiritual guides and leaders, the hierarchies. If we investigate the different civilizations as we have tried to do and the significance of the inspiring spirits of the various religions and of the bearers of Wisdom to humanity, we shall cease to strive on earth as followers of individual systems. We shall not depend on names, nor on the creeds of the several groups of men on the earth. When men seek their knowledge there where the vision of all the humanity of the earth can he directed, and where the knowledge common to all can be obtained—knowledge which unites and does not separate—when men actually reach that heavenly language which expresses the significance of the various religious Founders and Inspirers of humanity, then will the Anthroposophical ideal of a tolerant and unbiased consideration of all religions and cosmic conceptions be really able to appear. Men will no longer quarrel when they no longer claim for their own group a particular bearer of religion or stream of civilisation, but seek for the origin of these bearers outside in cosmic space. In this sense such a contemplation may acquire great moral importance if in much which formerly brought divisions and disharmonies upon earth, peace and harmony are established. Only we must learn to read the mighty writing given us in the forms and movements of the heavenly bodies—learn to read how, in reality, not different but the same spirits, work for each single individual on earth—that they belong to all men. This might be explained by means of a physical picture. As long as we remain on the earth, a group of people may dwell in the North or in the South, East or West. But when we look upon the movement of the earth and observe how it turns its face to the stars when it changes its position—whether in short periods of time or in millions of years—how the southern half turns to the northern and the stars of our northern heavens become visible, and then the northern part of our earth turns to the south and perceives the stars of the southern heavens. Just as the earth in the course of time turns its countenance, so to speak, to all the stars which shine to us from cosmic space, so may humanity learn through the ideals of Anthroposophy to look in an unbiased manner upon all which speaks spiritually from cosmic space. Through such a positive consideration of facts this ideal will best be reached—not through a sentimental emphasis of love and peace. In a real way shall we attain love and peace and harmony, if we direct our vision away from the concerns of earth which divide humanity into races, nations, religions—to the starry heavens, where spirits speak the same language to us through all time, even through all eternity; the same language for every human soul, for every human heart, if only we understand it rightly.

In this sense I should like now, at the end of our course of lectures, to point to the moral effects of such considerations, if we take the trouble to learn to know the facts of occultism. If we learn to know them in the true occult sense, what has been learnt will so stream into our hearts that it becomes a life-force within us, a living hope; and, above all, will become moral energy, and really make us what we may call citizens of the heavenly worlds. Then through his spiritual life a man carries heaven into the concerns of earth, and thus in the course of the processes of civilisation, brings about that which, in the highest sense, we can designate as harmony, as peace. Then will man become more and more conscious that at the very beginning as well as at the end of the evolution of civilisation an undivided Spirit really governs, a Spirit of Form, Who works uniformly throughout humanity, while He is stimulated by His brothers, the other Spirits of Form, who do Him service, in order to send a uniform working through the whole of humanity. Thus through true heavenly science something uniform is brought to men, and this will promote the intellectual and moral understanding of humanity on the earth. Thus we do not wish to consider merely the abstract and theoretical; but every such consideration ought at the same time to become in us a source of power, above all, a source of moral power; and then will all our teachings, even those which appear drawn from afar, serve to forward the direct aims and ideals of Spiritual Science.

With these words, my dear friends, which should gather up the whole spirit and character of these lectures into a certain nuance of feeling, I should like at their close to take farewell of you all.

When, as we saw yesterday, man has reached the stage in the spiritual world in which he has, so to speak, transformed everything which he possessed in the form of capacities and talents acquired during his earthly life, then the time has come for him to prepare for a new incarnation. But we must realise that two things should be dealt with in that which comes towards us from the human being. One thing is that which reproduces itself in the course of physical heredity, and the other is that which the human being brings along into the world from his earlier lives on earth.

To-day we shall have to describe man's descent into the world, but you need not object to the word “descent”, for it is not a spatial descent, but a gradual process of development whereby man comes out of the world which is round about us and enters into the physical world.

Yesterday we saw that the spiritual world should not be sought in a “Beyond”, but that it is also round about us; modern man, however, is not able to perceive this spiritual world.

Out of this spiritual world develops that which we designate as a new embodiment. We saw that from his former life man retains an essence of his etheric and of his astral body, a survey of his experiences, and that he also took with him into the spiritual world that part of his astral body which he had been able to transmute, casting off the unrefined part.

It will be easier to form an idea of reincarnation if we bear in mind a few other things concerning the life after death. We saw that immediately after his physical death man lives for about three and a half days within his etheric body and that his past life rises up before him in these three and a half days like a kind of picture. The etheric body dissolves and then comes the Kamaloka time; this is the time of purification, in which the astrality still requiring purification is cleaned and purged.

But now I must mention another experience. When this memory picture arises immediately after death, man has a significant experience. He has the experience as if he suddenly grew in size, quickly breaking through his own surface and growing out into space. This feeling does not vanish until he is born again. Man feels that he is as large as the whole world to which he belongs, as large as the whole space of the universe. This will enable you to realise that man can look upon his body and experience it as something which does not belong to him, for he sees his passions as if they were outside his body. He has the strange feeling of being spread out over the whole universe.

Then comes something which is more difficult to understand. During the whole time of Kamaloka man feels as if he were really split up into space. You may understand this better if you bear in mind the following: During the time of Kamaloka, when man lives through his life backwards as far as his childhood, in the manner described, he passes through all his experiences as if they were reflected in a mirror. If he once slapped someone's face it is he who now feels the slap, for he feels that he is a part of the world once occupied by the other person. For example, if you died here in Kassel and the other person whom you slapped lives in Paris, then you feel as if one part of your being were in Paris. Thus you feel as if you were split up over, the whole world; parts of you live, so to speak, wherever you have to look for something. But you should understand this in such away that you cannot feel anything in the space between Kassel and Paris. If you thus bear in mind all the events of your life, you really feel split up into many many places during your passage through the period after death.

The following may serve you as a simile: A wasp. consists of two parts, a front and a back part, with a very thin connection. Now imagine that the back part were completely severed, but that the wasp nevertheless, drags it along with it. This is more or less the way in which you can picture to yourself what I have just described: You feel that you consist of single parts and that there is no connection between them. But when the human being enters Devachan, he once more feels as he did immediately after death, namely as if he filled up the whole space of the universe.

Now, when in Devachan man has transformed all his dispositions into talents and capacities, the Ego once more feels attracted towards the physical earth and endeavors to descend to the earth in a physical incarnation. First of all the Ego surrounds itself with an astral body. This process takes place through the fact that Ego attracts everything astral; the astral substance comes shooting towards it, as it were. It is just as if you were holding a magnet in front of iron filings; even as these filings are attracted in definite forms, so the Ego attracts the astral substance. But while passing through the soul and spirit realms the Ego has gained impressions through its experiences and all these form the fundamental forces which help to build up the new astral body. The new astral body thus takes along with it everything that the human being has experienced during his former life and in Kamaloka. All the impressions which he has had there, have a definite influence upon the way in which the new astral body enters into him.

The human being has now acquired an astral body; but he must also have the other members. The astral body has only been formed through its own forces of attraction. Before conception, man is enfolded only by this astral body. The seer therefore continually sees these astral germs of human beings waiting to be born—that is to say, waiting to be conceived. He sees them flying about with a tremendous speed; bell-like shapes move about. through space with enormous speed; distances play no part whatever; they move so rapidly that distances play no part at all.

Now comes the enfolding with an etheric body; but that a process in which the human being does not become enfolded with his own forces alone. His own forces, which lie in him, can no longer care for the etheric body; for that purpose, man needs the help, of certain spiritual Beings who must cooperate in this.

You may have an idea of these Beings if you bear in mind that you sometimes use words which you do not generally connect with any definite thought; for instance, the word Folk-spirit, Folk-soul. To-day we have no definite idea in connection with this word, but only something quite abstract. But the clairvoyant seer connects with it something quite different. There really are Beings of a higher nature, who exist even as we ourselves exist, but who never incarnate in the flesh, and these beings are the souls, or the souls of tribes and races. We do not use a vague expression when speaking of the Folk-soul: The Folk-soul is a real being, except that it does not possess a physical body, for its lowest member is the etheric body. Then the Folk-soul has an astral body, the Ego, Manas, Budhi, Atma, and a still higher member which man does not attain and which Christian Esoterisism calls the Holy Spirit, and which Theosophy generally designates as the Logos.

The clairvoyant seer may therefore address the Folk-Soul even as he addresses other human beings. To-day we have no real conception of such things and believe that this word designates characteristics of single nations. But this is not true—a reality is connected with it. The understanding for such things was necessarily lost through the materialistic conception, but it will be reached again. To-day men are inclined to dissolve such things into empty concepts. This had to come. For this same reason a book had to be published in our modern epoch which constitutes, so to speak, the very opposite of a theosophical conception. This book had to appear and has been greatly admired. It is Fritz Mauthner's “Kritik der Sprache” (The Critique of Language). Mauthner is a thinker who dissolves everything which lies beyond sensory things. Only a radical thinker who had been abandoned by every good spirit, could have the courage to write as Mauthner did, breaking with everything that is spiritual and real. In centuries to come, men will turn to this very book when they wish to know how people used to think at the beginning of the 20th century.

The Folk-Soul is a reality; it spreads out like a mass of fog, and in it are embedded all the etheric bodes of the individual human beings belonging to a definite nation and its forces stream into the etheric bodies of individual men.

Now there are spiritual beings having the rank of these Folk-souls, who cooperate in the building up of the etheric body of the new soul. These spiritual beings bring about the fact that the human being is led towards the nation which is most suited to him. The etheric body does not always fit quite perfectly; all the disharmonies which you often encounter in life often depend upon the fact that man is unable to build up his etheric body through his own forces. A complete harmony will only be reached upon a much later stage of development of the earth.

The enfolding with the etheric body takes place with great rapidity—a speed which you cannot conceive of if you compare it with physical conditions. Still higher spiritual beings then lead man towards the parents who are able to supply him with the substance which he needs for his physical body.

The modern materialist who sees that the son resembles his parents, will not be able to believe that something else is also connected with the body inherited from the parents. Of course, as regards our body we resemble our ancestors, but this does not contradict the facts explained above.

Let us observe a definite case—the family of Bach In the course of two hundred and fifty years, over 29 more or less significant musicians have come out of that family. Materialists will say: This clearly proves that there is such a thing as heredity!—In the same way the family Bernoulli produced eight mathematicians in a short time. How can we explain this? We can understand this best of all if we bear in mind hereditary conditions. As this is easier to grasp in the case of a musician lot us observe the family of Bach.

Let us suppose that a young Bach had lived in Rome during his former incarnation, that he had elaborated his dispositions and was ready to reincarnate. Supposing he had brought with him, as the result of his former incarnations, the greatest musical gifts; he could do nothing with these gifts if he were not able to find a well developed ear. Without such a well developed ear, he would be just as helpless as a great artist without an instrument. Necessarily such an individuality would have to incarnate in a body supplying a good organ for his dispositions. But the external form of the inner and outer organs is hereditary and if this individuality wished to become a musician, a well developed ear would be essential! Where can he most easily acquire such an organ? In a family of musicians. So he is led towards a family where he can find the best organ for his further development and the unfolding of the talents reposing in him. At that time, the best which could be found in that direction were the parents of Johann Sebastian Bach.

And how do matters stand with the brothers Bernoulli? Mathematical thought does not depend upon the structure of the brain (for mathematical logic does not differ from any other), but the mathematical gift is based upon the specially exact development in the structure of the three semicircular canals. This is an organ not larger that a pea, embedded in the middle of the ear and consisting of three semicircular canals, exactly corresponding to the three-dimensional space. If one canal lies exactly horizontally, then the second one stretches from right to left, and the third one from the front to the back.¹ They all face one another in an angle of 90 degrees The essential thing is therefore this exact position: The more exact the right angle is, the better does the organ function. If the organ is in any way injured, giddiness arises; you can no longer orientate yourself in space. The mathematical talent, that is to say, the possibility of using it, is based upon a specially fine elaboration of these canals. And this organ is inherited in the same way as, the musical ear.

The brain forms thoughts concerning space in exactly the same way in which it forms thoughts on philosophy. But the fact of having an understanding for the forms in space depends upon these three semicircular canals. Thus an individuality with highly developed mathematical gifts will incarnate in a family in which this organ has reached the most perfect development and this was the case in the family Bernoulli.

A suitable instrument is also needed in order to be morally efficient. An individuality with a high morality therefore seeks parents who promise to supply the best instrument for this purpose. The proverb, which is often used so superficially and trivially: “one cannot be too careful in the choice of one's parents”, is true in the deepest and most earnest sense, for a child chooses its own parents, so to speak.

Many people might object to this and ask: How can we explain mother-love, if that is so? For mother-love depends on the fact that the mother knows that the child is part of her own self. But viewed in the right light, mother-love does not suffer in any way—on the contrary, we learn to know it better.

Why is a child born to a certain mother? Because its spiritual qualities lead it to a mother who is spiritually related to it, and the child loves its mother even before it is conceived; mother-love is, as it were, the counter-part of this primary love and attraction. Consequently this insight even deepens the idea of mother-love.

Now the occasion for incarnate is essentially dependent on the qualities of father and mother; and there, father and mother work differently. When a human being descends to a new birth, the Ego, which possesses more volitional forces, feels more attracted by the father, and the more astral forces by the mother. The father has a greater influence upon the Ego, the will and character, and the mother has more influence upon the astral body—that is to say, more in the direction of thought. Of course, it is best of all if both parents are suited to the individuality seeking to incarnate.

When man descends, those forces are also active which were impressed upon him when he ascended to the spiritual worlds. All this develops forces of attraction and he is drawn into the sphere which was related to him from the very beginning. He is consequently led towards those human beings with whom he was already connected before.

Let me give you an example based on real fact. It once happened that a man was sentenced to death by a vehmgericht of four or five judges and executed. The former life of these six men was investigated through spiritual science and it appeared that they had formerly all been together on earth, but that the executed man had been their chieftain and that the others had been sentenced to death by him. The last execution was therefore a kind of atonement. This case in particular brings into clear evidence the law of Karma.

Thus the various forces which man attracted during his former life exercise a determining influence when he is born again, both in regard to the structure of his body and the place of birth, and in regard to his later destiny. Disharmonies appear in the physical body even more strongly than in the etheric body.

All these things show how man becomes enfolded by the three bodies when he is born again. And in every incarnation one Ego works upon the astral body, the etheric body and the physical body. Later on we shall see how man ascends to this high degree of perfection, for he transforms the astral body and the etheric body more and more. Out of the purified astral body develops Manas, out of the purified etheric body Budhi, and out of the purified physical body Atma. We are therefore able to imagine the ever growing perfection of man from incarnation to incarnation.

This appears most beautifully in the Lord's Prayer. But we can only understand it in the right way if we grasp it in the truly Christian meaning, as it was grasped in the Occult School of St. Paul. In this School the Lord's Prayer was explained according to its true Christian meaning, and the pupils were told: Imagine the higher members of human nature, which develop, through the fact that man more and more refines his three lower members. Early Christianity used to look upon these three higher members (Manas, Budhi, Atma) as man's higher nature. By developing the three higher members more and more, man gradually approaches the Godhead. From this standpoint, the esoteric Christians of the past used to call the three highest members the Divine Nature, and they called the highest Atma, i.e. the Father. This is the deepest divine essence in man: the Father in Heaven.

The Father is the essence towards which all men develop. He is the centre of the world's creation. The creation in the Christian meaning, can be best imagined if we bear in mind the sacrifice. Think of your mirrored-image, and assume that you could be just as selfless as this mirrored image, to the point of being able to sacrifice your own life. This is how we must think of a selfless creative activity: We ourselves must become completely one with the created object.

Now imagine the Father as the centre of a reflecting hollow sphere: The Father's image will in that case be reflected a thousand-fold. The esoteric Christian of olden times said to himself: Look at the world: All the Beings in it are, after all, the reflected images of God. And in their esoterisism they used to call this reflection of the Godhead's own image “the Kingdom”, that is to say: God, reflecting Himself everywhere.

“Continue now to develop your feelings,” was the instruction given to the pupil of esoteric Christianity in olden times, “continue to develop, your feelings. and if you can perceive God in everything, if you have dissolved the Godhead in an infinite number of single objects, and if you wish to distinguish these objects you must give each a name. This name: must be sanctified, it must be hallowed, for every single creature is a mirrored image of' the Godhead.”

In the course of his development, aiming at the attainment of God, man enters into these three elements. But you must not think that man becomes God. Take a drop out of the ocean: In its essence it is akin to the ocean, but it is not the ocean. In the same way the drop of divine nature within us is akin to God, to be sure, but it is not “the Godhead.” By developing the three highest members more and more, man gradually becomes united with the Kingdom; for the spiritual world comes down to him.

Here you have the three first entreaties in the Lord's Prayer: the first place, the appeal to the Father; in the second place, the entreaty that the Kingdom should come to us; in the third place, the Hallowing of the Name.

If we develop those three highest members within us, we shall always endeavour to avoid acting in a way which is not in harmony with the Spirit of the Father, from Whom we descend and to Whom we go in our development.

In contrast to the three higher members esoteric Christianity then considers the four lower members of man which must also become more and more perfect.

The physical body consists of the same substances which are also to be found outside in Nature, and these substances continually go in and out of our physical body. Indeed, if the physical body is to remain healthy, they must continually go in and out.

The etheric body has forces which are inter-related with the whole Folk-soul, even as the physical body's forces are inter-related with the whole of Nature. If the physical body is to remain sound, physical substances must go in and out of it day by day. If the etheric body is to remain sound, it must not develop upon an individual basis, but enter into harmony with the whole Folk-soul and with all the higher Beings.

The word “trespasses” is connected with the word “debts.” Debts clearly show that you do not stand there isolated, but that you live within social connection with your fellow-men.

That which brings disorder into the astral body of man was considered in early Christian esotericism as something connected with man's inclinations, passions, impulses and desires. Everything which can bring disorder into these is expressed by the word “temptation”. “Trespasses” are something which brings man into connection with the social community, whereas “temptation” is something into which every man may fall, in so far as he is an individual being.

If physical substances did not go in and out of our physical body, this body would come into disorder. Hence, we pray: this day our daily bread.

If the etheric body did not enter into a harmonious relationship with the Folk-soul, that is to say, if it did not insert itself harmoniously into the whole social structure, this body too would come into disorder. Hence we pray: Forgive us our trespasses.

If man fell into the error of giving way to every temptation which approaches him, this would bring disorder into his astral body. Hence we pray: Lead us not into temptation.

The Ego can commit errors which we designate as “evil”. Everything which transforms a normal, sound self-consciousness
into to evil, that is to say, into selfishness, belongs to these errors of the Ego (which is our own Self). To these errors belong all the aberrations of selfishness and egoism. Hence we pray: Deliver us from evil.

The physical body can thus develop soundly if we nourish it in the right way with daily bread.

The etheric body can develop soundly, if we bring it into a right harmony with the social structure in which we live.

The astral body can develop soundly, that is to say, it can be purged and purified, if we overcome all temptations.

The Ego can develop soundly, if we endeavour to transform every form of egoism into altruism, every form of selfishness to selflessness. Thus we may see in the Lord's Prayer a prayer encompassing the whole development of man.

Someone might now object—and you will often come across this objection: The Lord' s Prayer is one that was given by Christ Jesus for every man. Of what use are explanations such as the above, since the majority of men knows nothing about them?

The naive' person need not know anything about them. Look at the rose. The greatest wisdom has built up the rose, and yet even the simplest man may rejoice in it! It is not necessary to know anything of the wisdom contained, in the rose. It is the same with the Lord' s prayer. A power goes out from it and influences the human soul, even if the soul in its simplicity does not know this . But the Lord's Prayer could never contain this force had it not been drawn out of the deepest wisdom. Every great prayer, such as this greatest of all prayers, has been drawn out of the deepest wisdom, and the power of such prayers is based upon this fact. If you think that this is simply a thought-out explanation, you will be wrong, for the Being Who gave us the Lord' s Prayer laid into it this deep power.

You may therefore see that only with the help of spiritual science can we understand that which we practice daily the power of which has been experienced by mankind for nearly two thousand years.

Now we have reached a stage in the development of humanity where it is no longer possible to proceed without such a deepening of our understanding. Formerly, that is to say, up to that moment, humanity was able to feel the spiritual forces contained in this prayer without knowing its deeper meaning. But now humanity has progressed so far in its development that it must ask after this meaning, and an answer has to be given now.

The Christian religion will not lose any of its value thereby, but it will, on the contrary, manifest itself in its whole depth. Religious truths will be gained anew through the greatest wisdom. The esoteric explanation of the Lord's Prayer is an example of this. (See Rudolf Steiner's booklet: The Lord's Prayer) It shows us the path which man must tread through many incarnations. If he walks in the spirit of the four petitions referring to the four lower members, they will help him to fulfil the work leading to the development of his higher members, as expressed in the first three petitions of the Lord's Prayer.

• 1. In regard to the human head, and the directions “above, below”, “right and left”, “in front and at the back”, the organ as a whole stands like a cubus poised on its point.

Today let us try to add something to what is already familiar to us. What I have to say may be useful to some of you in that it will lead to a more exact idea of the nature of man and his relationship to the cosmos.

Anthroposophists often hear objections to spiritual science from outsiders. Scholars and laymen alike criticize the division of man into the four members of physical body, etheric body, astral body and ego.¹ These skeptics often say that perhaps one who has developed hidden soul forces may be able to see these things but there is no reason why one who has not should concern himself with such ideas. It should be emphasized, however, that life itself, if one is attentive to it, confirms what spiritual science has to say. Furthermore, the things anthroposophy has to teach can be extremely useful in everyday life. This usefulness, which is not meant to be taken pragmatically, gradually comes to carry conviction even for those who are not particularly inclined to concern themselves with clairvoyant perception.

Now let's consider nervousness. It is well-known today that there are many people who complain of nervousness and all that this implies, and we are hardly surprised when the statement is made that there is none who is not afflicted. Considering present social conditions to which all this nervousness can be attributed, such a statement can be readily understood.

Nervousness becomes manifest in a variety of ways, most obviously perhaps when a person becomes an emotional fidgety-gibbet, that is to say, someone who constantly jumps from one thought to another and is unable to hold a single thought in his head, let alone carry it through to a conclusion. Such constant scurrying in the inner life is the most common form of nervousness. Another is one in which people do not know what to do with themselves and are unable to make anything of themselves. When called upon to make a decision in a given situation, they are at a loss for an answer. This condition can lead to more serious symptoms that may finally be expressed in various forms of disease that simulate organic illnesses in a most deceptive way. Gastric disturbances are an example. Many other conditions might be mentioned, but who in our time does not know of them? We need only mention the “political alcoholism” that has pervaded the important events of public life. This expression was coined because of the way political affairs in Europe have been conducted during recent months. There has been no little talk about it since people began to notice how unpleasantly the prevailing nervousness is making itself felt.

If people remain as they are, we need not doubt but that there will be no improvement in the near future. The prospects of change are by no means hopeful. There are many harmful factors strongly influencing our lives that pass like an epidemic from person to person and thus those who are weak also become infected.

It is extremely harmful for our time that many of the men who hold high and responsible positions in public life have had to study as one does today. There are whole branches of learning that are taught in such a way that throughout the entire school year the student will be unable to spend his time and energy really thinking through what he has heard from his professors. As a result, when he is faced with an exam, he is forced to cram for it. This cramming, however, is dreadful because it provides no real connection of interest of the soul with the subject matter that the student is to be examined in. No wonder the prevailing opinion of the student often is one of wanting to forget as soon as possible what he has just had to learn!

What are the consequences of these educational methods? In some respects, men are no doubt receiving the training needed to take part in public life. But, as a result of their schooling, they are not inwardly united with their work. They feel remote from it. Now there is nothing worse than to feel remote in your heart from the things you have to do with your head. It is not only repugnant to sensitive people, but it also acts most adversely on the strength of the etheric body. Thus, because of the tenuous interest that may exist in the core of a person's soul for his professional pursuits, his etheric body is gradually weakened. Precisely the opposite effects are obtained, however, when anthroposophy is taken up in a healthy way. A man will not merely learn that he consists of physical body, etheric body, astral body and ego. He will also come to behave in such a way that these members unfold strongly and harmoniously in him.

Often in anthroposophy, even a simple experiment repeated with diligence can work wonders. Let me speak in detail, for example, of forgetfulness, so common and such a nuisance, but also so significant in our lives. Strange as it may seem, anthroposophy shows it to be harmful to health, and that many upsets bordering on severe illness can be avoided if people would only be less forgetful. And who can claim to be exempt, since there is no one who is not forgetful to some degree. Just consider the numerous cases in which people can never find where they put things. One has lost his pencil, another cannot find his cufflinks, etc., etc., all of which seems trivial but such things do, after all, occur often enough in life.

There is a good exercise for gradually curing such forgetfulness. Suppose, for example, a lady is forever putting her brooch down when she takes it off in the evening, and then cannot find it in the morning. You might think the best cure for her forgetfulness would be to remember to put it always in the same place. There is, however, a far more effective means of remembering where it is. This does not, of course, apply to all objects but in this case the lady should say to herself, “I will put my brooch in a different place each evening, but as I do so I will hold the thought in mind that I have put it in a particular spot. Then I will form a clear picture in my mind of all the surroundings. Having done this, I will go quietly away. I realize that if I only do this once, I probably will not succeed, but if I make a habit of it, I will find that my forgetfulness gradually disappears.”

This exercise is based on the fact that the person's ego is brought consciously into connection with the deed he does, and also that he forms a picture of it. Connecting the ego, that is, the spiritual kernel of man's being, in this way with a pictorial image, sharpens memory. Such an exercise can be quite useful in helping us to become less forgetful.

Further results can also be attained from such an exercise. When it becomes habit to hold such thoughts when things are put aside, it represents a strengthening of the etheric body, which, as we know, is the bearer of memory. But now assume you have advised someone to do this exercise not because he is forgetful but because he is nervous. It will prove to be an excellent cure. His etheric body will be strengthened and the nervous tendencies will disappear. In such cases, life itself demonstrates that what spiritual science teaches is correct.

Here is another example that may also appear trivial on the surface. You know that the physical and etheric bodies are intimately connected. Now anyone with a healthy soul will be moved to compassion for clerical workers and others whose professions demand a great deal of writing. Perhaps you have noticed the strange movements they make in the air whenever they are about to write. Actually, with some of them the movements are not so extreme and they may only give a kind of jerk when they write, a jerk repeated for every up and down stroke. You can see the jerking in the writing. This condition is easily understood through spiritual science. In a healthy human being the etheric body, guided by the astral body, is always able to permeate the physical body. Thus, the physical body is normally the servant of the etheric body. When, undirected by the astral body, the physical body executes movements on its own, it is symptomatic of an unhealthy condition. These jerks represent the subordination of the etheric to the physical body, and denote that the weak etheric body is no longer fully able to direct the physical. Such a relationship between the physical and etheric bodies lies at the occult foundation of every form of cramp or convulsion. Here the physical body has become dominant and makes movements on its own, whereas in a healthy man all his movements are subordinated to the will of the astral body working through the etheric.

Again, there is a way of helping a person with such symptoms, provided the condition has not progressed too far, if one takes into account the occult facts. In this case we must recognize the existence and efficacy of the etheric body and try to strengthen it. Imagine someone so dissipated that his fingers get to shaking and jerking when he tries to write. You certainly would do well to advise him to write less and take a good vacation, but better still you might also recommend that he try to acquire a different handwriting. Tell him to stop writing automatically and try practicing for fifteen minutes a day to pay attention to the way he forms the letters he writes. Tell him to try to shape his handwriting differently and to cultivate the habit of drawing the letters. The point here is that when a man consciously changes his handwriting, he is obliged to pay attention to, and to bring the innermost core of his being into connection with what he is doing. The etheric body is strengthened in this way and the person is made healthier.

It would not be a bad idea to introduce such exercises systematically into the classroom to strengthen the etheric body even in childhood. But, even though anthroposophy can give such pedagogical advice, it will doubtless be a long time before leading educators will consider it anything but foolish. Nevertheless, suppose that children were first taught to write a particular style of penmanship and after a few years were expected to acquire an entirely different character in their handwriting. The change, and the conscious attention it would involve, would result in a remarkable strengthening of the etheric body.

So you see, something can be done to strengthen the etheric body. This is of immense importance because in our time weakness of the etheric body leads to many unhealthy conditions. What has been indicated here represents a definite way of working upon the etheric body. When these exercises are practiced, an actual force is applied to the etheric body that certainly could not be applied if the existence of this body were denied. Surely, however, the effects of the force, when they become apparent, demonstrate the existence of the etheric body.

The etheric body can be strengthened by performing another exercise, in this case, for the improvement of memory. By thinking through events, not only in the way they occurred but also in reverse sequence, that is, by starting at the end of an event and pursuing it through to the beginning, will help to make the etheric body stronger. Historical events, for example, which are usually learned in chronological sequence, can be followed backwards. Or a play or story can be thought through in reverse from end to beginning. Such exercises when done thoroughly are highly effective in consolidating and strengthening the etheric body.

When you come to think of it, it soon becomes apparent that people do not do the things that would contribute to the strengthening of the etheric body. The restless daily bustle of modern life does not allow them the opportunity to come to that inner quiet required for such exercises, and in the evening after the day's work they are generally too tired to be bothered. Should spiritual science begin to penetrate their souls, however, people would soon see how many things done in the bustle of modern life could be dispensed with, and they would find the time to practice such exercises. They also would become aware of the positive results that could be achieved if such exercises were carefully applied in education.

Another little exercise may be mentioned here. If it has not been cultivated from early youth, it is, perhaps, not quite so useful in later life. Nevertheless, it is still a good exercise to practice in later years. With certain things we do, no matter whether or not they are of enduring importance, it is good practice to look carefully at what is being done. This is comparatively easy in writing and I am quite sure many people would soon correct their hideous handwriting if they really looked at the letters.

In still another exercise a person should endeavor to watch himself the way he walks, moves his head, laughs, etc. In short, he should try to form a clear picture of his movements and gestures. Few people actually know what they look like when they are walking, for instance. While it is good to make this experiment, it should not be prolonged because it would quickly lead to vanity. Quite apart from the fact that it can be corrective of undesirable habits, this exercise also tends to consolidate the etheric body. When a man cultivates an awareness of his gestures and involuntary actions, the control of the astral becomes increasingly stronger over the etheric. Thus, he also becomes able, if necessary, to suppress certain actions or movements out of his free will.

It is an excellent accomplishment to be able to do quite differently the things we do out of habit. Nowadays, people only alter their handwriting for unlawful purposes, but I am not advocating a school of forgery when I suggest that if one changes one's handwriting honestly, it will help to consolidate one's etheric body. The point is that it is good to be able to do quite differently on occasion the things we do habitually. This does not mean that we need become fanatical about the indifferent use of our right and left hands. If a man, however, is occasionally able to do with his left hand what he commonly does with the right, he will strengthen the control of his astral over his etheric body.

The cultivation of the will, as we may call it, is most important. I have already mentioned how nervousness often makes it impossible for people to know what they should do. They do not know their desires, or even what they should desire. This may be regarded as a weakness of the will that is due to an insufficient control of the ego over the astral body. Some people do not know what they want and, if they do, they never manage to carry it out. Others, still, cannot bring themselves to will firmly what they should.

The way to strengthen one's will is not necessarily to carry out something one wishes, provided, of course, it will do no harm to leave the wish unfulfilled. Just examine your life and you will find countless desires it would no doubt be nice to satisfy, but equally possible to leave unsatisfied. Fulfillment of them would give you pleasure, but you can quite well do without. If you set out to examine yourself systematically in this way, every restraint will signify additional strength of the will, that is, strength of the ego over the astral body. If we subject ourselves to this procedure in later life, it becomes possible to make good much that has been neglected in our earlier education.

Let me emphasize that it is not easy to apply what has just been described in the education of the child. If a father, for example, denies a wish of his son that he could fulfill, he is apt to awaken the boy's antipathy. Since it is thus possible to arouse antipathy, you might say that the non- fulfillment of wishes in education is a doubtfully correct principle. What, then, is to be done? The answer is for the person guiding the child or pupil to deny himself the wishes in such a way that the child becomes aware of the denial. There is a strong imitative impulse at work here in the child, especially during the first seven years, and it will soon become evident that he will follow the example of his elders and also deny himself wishes. What is hereby achieved is of untold importance. When, through our interest in anthroposophy, our thoughts are directed in the right way, we come to know spiritual science not only as theory but as a wisdom of life that sustains and carries us forward.

A most important means of strengthening the control of the ego over the astral body was presented here in two recent lectures.² In them I discussed the importance of being flexible enough to consider what is said not only for, but also against, an issue to be able, as it were, to see both sides of a problem. Generally, people see only one side, but there is really no problem in life that should be treated this way. Pros and cons are never lacking. We would do well to acquire the habit of always adducing the pros as well as the cons in a case. Being what they are, human vanity and egoism usually favor what one wants to do. Therefore, it is also good to list the reasons against.

The fact is that man would so much like to be “good” that he is often convinced he will be if he does the things there are so many reasons in favor of doing, and disregards the things there are so many reasons against. It is an uncomfortable fact to have to realize, but there are always many possible objections to practically everything we do. People are not nearly as good as they think. That is a universal truth, a truism, but it can become an effective truth when it is made a practice in everything that is done to consider also what might be left undone.

The results to be attained by these means can be clarified by an example. No doubt you have met people so weak-willed that they would rather let others take care of their affairs. They would rather sit around asking themselves what they should do than find reasons in themselves to act. What I am now going to say must also be conceived as having many cons as well as pros. Assume that one of these weak-willed people is confronted by two others. One of them says, “Do this.” The other says, “Don't.” The one whose will exerts the stronger influence on the weak-willed person will be the victor. This is a most significant phenomenon because the decision of “yes” or “no” made by the weak-willed person will have been brought about by the adviser whose strength of will was the greater.

In contrast, however, suppose that I stand alone and quite independently face in my own heart the necessity of making a “yes” or “no” decision. Then, having answered “yes,” suppose I go forth and do what must be done. This “yes” will have released a strong force within me. When you thus place yourself in consciousness before a choice of alternatives, you allow strength to prevail over weakness simply from the manner in which your decision is made. This is important because in this way the control of the ego over the astral body is greatly strengthened. Try to carry out what I have just described and you will find it will do much to strengthen your will.

This problem, however, also has its darker side. You will not strengthen but only weaken your will if, instead of acting under the influence of what speaks for one course as opposed to another, you were out of slackness to do nothing. Seemingly you will have followed the “no” direction, but in reality you will have been merely lax and easy going. If you feel limp and weary, it would be better not to attempt to make a choice until you are inwardly strong and know that you can really follow through with the eventual pros and cons you place before your soul. It is obvious that such things must be brought before the soul at the right time.

The control of the ego over the astral body is also strengthened when we witness from our souls everything that creates a barrier between us and the surrounding world. The anthroposophist, however, should not feel that he should repress justified criticism if it is objective. On the contrary, it would represent a weakness to advocate the bad in place of the good, and one need not do this. But we must be able to distinguish something that is to be criticized objectively from something that we find exasperating simply because of its effect on ourselves. The more we make ourselves independent of what confronts us, the better. Thus it is good to practice self-denial in not considering bad in our fellow-men the things we consider bad only because they are bad for us. In other words, we should not apply our judgment only where we ourselves are not involved. This is really difficult to apply in life. When a man has lied to you, for instance, it is not easy to restrain your antipathy, but having caught him in it you should not immediately jump to conclusions. There is another way. We can observe from day to day how he acts and speaks and let this, rather than what he has done to us, form a basis for our judgment. Then you are taking into consideration what there is in the man himself and are not basing your judgment on the effect his conduct has made on you. Your personal relationship with him should be disregarded in order that you may view him quite objectively.

It is advisable for the strengthening of the ego to reflect on the fact that in all cases we might well refrain from a considerable portion of the judgments we pronounce. It would be more than enough if but a tenth of them were experienced in our souls. Our lives would by no means be impoverished thereby.

These may seem like small details I have given here, but it must also be our task now and again to consider such problems. Then, in order to lead purposeful, healthy lives, we see how differently life must be grasped than is ordinarily the case. It is not always right to send to the drug store for medicine when a man is ill. What is important is to order life in such a way that people become less susceptible to illnesses and that they have a less oppressive effect. They will become less oppressive when we strengthen the influence of the ego over the astral body, the astral body over the etheric, and the etheric body over the physical. Self-education and an influence upon the education of children can follow from our fundamental anthroposophical convictions.

• 1. Spritual science views man as a fourfold being:
  
  The physical-mineral body man has in common with the mineral kingdom.
  
  The etheric or life body is the carrier of all life and growth forces. It is the element man has in common with the plant kingdom. Plants have physical and etheric bodies.
  
  The astral body is the carrier of feelings, instincts, etc., that man has in common with the animals, which possess a physical, etheric, and astral body.
  
  The ego, unique spark of divinity in man. It makes possible self-awareness and enables man to become a free being capable of choice between good and evil.
  
  —Translator
  
  
• 2. How to Disprove Theosophy, January 8, 1912; How to prove Theosophy, January 10, 1912. These lectures have not yet been published in English.