The Rudolf Steiner Archive

When we consider the successive Planetary evolutions we find that each one is a stage of a particular condition of evolution, which has 7 Rounds, 7 x 7 Globes and 7 x 7 x 7 Races. The purpose of every such Planetary evolution is to lead one condition of consciousness through all its stages. In the different esoteric religions these stages are named in various ways. In Christian esotericism

a condition of Consciousness is called Power
a Round is called Kingdom, Wisdom
a Globe is called Splendour, Glory

When in Christian esotericism we speak of Power we mean ‘going through a condition of consciousness’. Going through a Round is going through a Kingdom. In the successive rounds man experiences seven Kingdoms:

1. First Elemental Kingdom
2. Second Elemental Kingdom
3. Third Elemental Kingdom
4. Mineral Kingdom
5. Plant Kingdom
6. Animal Kingdom
7. Human Kingdom

Going through the seven conditions of Form or Globes is called Glory. Glory signifies what has external appearance, what takes on shape and form. The Lord's Prayer gives us in its final words: ‘For Thine is the Kingdom, the Power and the Glory,’ a gazing upwards to Cosmic events. When once again this will be present in consciousness, a knowledge of God will be possible.

Today all religions, exoteric religions in particular, have fallen away from the true knowledge of God. They are the bearers of egoism for they are not conceived in connection with the whole world, with the Power, the Kingdom and the Glory. When these words regain their meaning through living consciousness, then once more religions will be what they ought to be.

The Saturn condition was there in order to develop in man a deep trance consciousness; this he hardly knows today. He only knows dreamless sleep like the plant and the dream filled sleep such as existed on the Moon—a picture consciousness. Man no longer knows deep trance consciousness for the following reason: When someone sleeps, only the astral body frees itself and the physical body and the etheric body remain lying in the bed. If in sleep he were able to take the etheric body with him as the Chela can, then the physical body alone would remain behind; a dull consciousness. In the case of mediums this comes about in an abnormal manner and quite remarkable things are brought to light in this way. Such people then can draw remarkable cosmic pictures. For example, a girl was put into a trance by a glassful of port wine and in this condition drew remarkable pictures, in which one could see caricatures of our cosmic system; she also found approximations of our names for them.

Mediums have their visions because they are able to take the etheric body also out of the sleeping physical body and in the sleeping physical body to perceive consciously. They are then still able to make use of the physical body; the physical body becomes clairvoyant in a remarkable way. The Chela achieves this consciously, whereas the medium does so unconsciously. It is through such a clairvoyant consciousness that the planetary systems have been discovered. All the conditions into which the Chelas and Adepts are able to transpose themselves are nothing other than consciousness through the physical body; they experience all this in full consciousness.

On the future Venus a complete consciousness in the etheric body will develop. Then, while man sleeps, he will gain a consciousness concerning the other side of the world. On Vulcan the spirit is completely detached; he has then taken the etheric body also with him. This condition endows man with an exact knowledge of the entire world.

We distinguish:

1. On Saturn—Trance consciousness, universal consciousness
2. On Sun—Dreamless sleep, consciousness limited to what is living
3. On Moon—Picture consciousness
4. On Earth—Waking consciousness
5. On Jupiter—Astral consciousness, further extended
6. On Venus—Etheric consciousness, still further extended
7. On Vulcan—Universal consciousness

Each one of such conditions of consciousness must go through all the Kingdoms, through seven Rounds or Kingdoms, in each Round gaining in complexity as it passes through the seven Globes. The lesser forces become further developed in the so-called Races. Thus gradually creation exteriorises from within outwards what was present as inner potential.

Today it is the mineral kingdom that man knows best because he lives in it. Everything that takes place in the higher kingdoms is not understood by the intellect. This has been a necessary phase of evolution. Now however one can no longer be satisfied with mere science. Everything is understood to be in a continuous evolution.

If we consider in the mineral kingdom any kind of stone—what we see there is a space with definite boundaries, a definite form. Of the mineral kingdom as such we see absolutely nothing, but we see only the reflected light. The rays of the sun are reflected in a certain form. If we strike a bell we hear a sound: an effect of a bell goes into our ear. All that we perceive in the world as mineral kingdom is a whole compressed together to a spatial form. If one takes away the colour of an object, the sound, the taste, nothing remains. It is due to the mineral kingdom that light and sound appear through such forms. Let us think of a world in which only the qualities of perception stream through space and are not perceived in connection with definite forms. Let us think of coloured clouds floating through the world, sounds resounding through the world, all our sense impressions filling space without being bound to a form; then we have the Third Elemental Kingdom. These are the elements light and fire, permeating space. Man himself in the Astral Kingdom is a coloured cloud.

We will now take a further step forward. When we see a thought form, it is such a coloured cloud, a movement vibrating in itself. If one wishes to conjure up a thought, one must draw the figure in question into astral space. On this depends the conjurings of magicians. They draw the forms into space and then surround them with astral substance. They direct astral substance along these figures. The Third Elemental Kingdom is not arbitrary, but a flying hither and thither in interpenetrating lines: everything expressing beautiful forms having the power of light within themselves. They are like bodies of light flying hither and thither in space, shining from within.

The tones that resound through space are ordered according to numbers. What one must specially bear in mind is that from the outset things stand in a definite relationship to one another. One figure could work upon another in such a way that it did no harm, or so that it was utterly destroyed. This was called the measure of things. Everything was ordered according to measure, number, form. It is possible to think away the qualities induced by the senses and the world filled with such thought-figures. This would then be the Second Elementary Kingdom which underlies the Third. Here we only have forms woven by thoughts, the World-Ether-Thoughts.

The first Elementary Kingdom is difficult to describe. Let us assume for example that we conceive the thought of such a figure as a spiral, then the thought of a lemniscate. We now transfer ourselves into the intention before the form has actually arisen, thus first into the intention of a spiral and then into the intention of a lemniscate. One imagines a world filled with such thought-seeds. This formless world is the First Elementary Kingdom.

The Fourth Elementary Kingdom is the mineral kingdom which reflects what it receives from outside. The plant kingdom not only reflects sense-qualities, but these reflections are inwardly endowed with life. The Second Elementary Kingdom is the formative element of the Third Elementary Kingdom. The mineral kingdom is condensed out of qualities belonging to the Third Elementary Kingdom. The plant reflects the form of the Second Elementary Kingdom and thus develops the form out of itself. The animal kingdom also reflects the intentions which lie in the First Elementary Kingdom.

In the First Round man was in the First Elementary Kingdom. When at that time he became physical, he was in the first Round and in the First Elementary Kingdom at the stage of physical form. In the physical condition of the First Elementary Kingdom of the First Round, the thought-seeds became physical. At that time the Earth consisted only of physical globules, so small that one would not have been able to see them; they were simply points of force. These points of force gradually condensed; they were not yet differentiated. At that time the condensed Elementary Kingdom was already physical. When one imagines the human being as merely a being of thought, then one can easily go through such a being even though one does not see it, but even though one cannot see it, one cannot go through it when it has become physical. Later the physical points of force once more became astral and passed over to the following Round.

In the Second Round the Earth consisted only of forms. The Earth was a very beautifully formed sphere in which all the things that developed out of it were present as types. It was the prophetic shaping of everything that emerges in the other Kingdoms. On the Earth the colours and forms were prototypes of present-day man. On the next Planet the colours and forms will be prototypes of what man will then be.

In the Fifth Round, the plastic-astral man will no longer need to retain his hand. The hand will only be formed when it is needed. It will be something like a tendril, because then everything will have taken on the nature of a plant. Then too all that develops separate existence will be a plant-product. Likewise everything that proceeds from man will be plantlike. We shall then be living in the plant kingdom.

In the Sixth Round we shall live in the animal kingdom. Then everything that proceeds from man, which streams out from him, will be a living product that has within it life and sensation. A word will then be a living being—a bird that one sends out into the world.

In the Seventh Round man will create himself. He will then be able to duplicate, to reproduce himself. In the Seventh Round everyone will have reached the stage at which our Masters stand today. Then our ego will be the bearer of all earthly experiences. To begin with this will be concentrated in the Lodge of the Masters.⁶⁷ The higher ego then will draw itself together, become atomic and form the atoms of (future) Jupiter.

The White Lodge will be looked upon as a unity, an ego comprising everything. All human egos and all separateness will be given up and will flow together into the all-comprehensive universal consciousness; great circles, expanded from within, each having a special colour, all assembled together in one single circle. When one thinks of them as laid one upon the other the result is an all-inclusive colour. All the egos are within it, making a whole. This immense globe, contracted, constitutes the atom. This multiplies itself, creating itself out of itself. These then are the atoms which will form Jupiter.⁶⁸ The Moon Adepts formed the atoms of the present-day Earth. One can study the atom when one studies the plan of the Adepts Lodge on the Moon.

Summary:

Each kingdom must go through seven Forms:

1. Arupa—Approach to Form
2. Rupa—Form
3. Astral—Shimmering and shining from within outwards.
4. Physical—impenetrable in space
5. Plastic-astral—forming itself out of itself
6. Intellectual
7. Archetypal

• 67. See Note 31.
• 68. A few days before, on 21.10.1905 Rudolf Steiner spoke on this subject but only very scanty notes exist.

Human beings are dwellers in two worlds. Our uniqueness amongst the creatures of the earth lies in this role that we have as half beast and half angel. A dynamic tension exists because of the contrary demands which living in each of these realms places on us. We experience this on a daily basis, an internal tug-of-war, pulling first in one direction, then to the opposite pole. Whenever we are called upon to make a choice, a decision, the earthly and the heavenly draw us one way or the other and often both at once!

A long held view has been that, of course, one should always give way to the heavenly or spiritual; the alternative is to succumb to the earthly, the fallen, to evil. The struggle has been portrayed as white versus black, as good versus evil. The enduring legacy of this attitude has been to deem the earthly, the bodily nature of the human being as soiled, unclean, corrupt, shameful. With this view the spiritual aspirant of the past had no choice but to reject the body, the earth. In India incarnating into a physical body has long been considered a curse, the entering into the “veil of tears” which constitutes life.

The physical body was especially singled out for punishment, to be starved and tortured, purged and scourged. St. Francis derided his body as his “donkey,” but reluctantly acknowledged that he must give it some care if it was to continue carrying him about. The medieval Cathars saw the human body as a pit into which the devil had lured the souls of weakened angels. Procreation was thus looked upon with horror as an act of unwitting cruelty—each new birth dragged a heavenly soul into the fallen world of matter, bringing another diabolically corrupt angel into the flesh. Even to study the physical body too closely was suspect, hence Leonardo's need for secrecy in dissection of corpses. The accumulation of an inordinate amount of the material realm in the form of wealth has also been rather suspect.

Such views have persisted on varying levels into modern times, and not just amongst the puritanical or the late Victorian. Sigmund Freud had difficulty, as a scientist, in acknowledging an angelic side in his patients. He reframed the conflict as one involving human bodily nature and the probably superstitious religious and moral beliefs they maintain. This wrestling match between the instinctual id and the moralistic superego was refereed by the central ego.

Later psychologists have continued to use this framework of two opposing forces moderated by the central force of an ego (though they all interpret the ego somewhat differently). Gestalt psychologists very pragmatically focus on how an individual becomes caught in this struggle between the two poles, without worrying about the relative merits of either pole—what is important is to get the individual “unstuck,” to empower the central ego to again be able to choose, to act more decisively through becoming conscious of its dilemma. The Italian psychiatrist, Robert Assagioli, wrote of the pull between the lower and higher unconscious, once again recognizing an earth/heaven dichotomy. He developed a therapy that sought a “psychosynthesis” of the two opposing forces, paving the way for the discovery of one's unifying center. Similarly, Carl Jung described the marriage of Eros and Logos within the soul, with the sometimes alchemical participation of the ego.

Some of these more spiritually inclined psychologists share with Rudolf Steiner the recognition that it is a synthesis of the two poles and not the choosing of one over the other that frees us for self-development. Humanity has both an earthly and a heavenly mission, tasks in the outer world as well as the inner, necessitating an acceptance, an embracing of both our natures.

In examining this predicament of living in two worlds, Rudolf Steiner, by virtue of his capacity for spiritual research, went much further than previous researchers. Steiner was able not merely to speak of opposing psychological forces, but to relate these specifically to the influence of mighty spiritual beings, Lucifer and Ahriman. The influence of these beings is not to be thought of as limited to the realm of the soul but rather taken in the widest context as encompassing human evolution, history, and almost every aspect of our existence.

The name Lucifer comes from the Latin meaning “bearer of the Light.” One's childhood picture of Lucifer as a slithering manifestation of evil is difficult to reconcile with the beauty of this name. Lucifer, however, represents a force that paradoxically can combine beauty and if you will, beauty gone too far, to the extreme of decadence, hence to evil.

In the Greek legend, Icarus and his father Daedalus escape from the tower of their island prison with wings fashioned of wax. Despite his father's warning, Icarus becomes enamored of his newfound power and of the beauty of the Sun; he flies up to the light (and heat), his wings melt, and he falls to his death. The wiser and more restrained Daedalus keeps his flight balanced between heaven and earth, thus succeeding in his escape from bondage. The Greeks were very aware of the temptation of Lucifer—in most of their tales of tragedy, “hubris” or overweening pride was the source of a hero's downfall.

In Rudolf Steiner's sculpture, the Representative of Humanity, Lucifer is portrayed as an exceedingly handsome and powerful winged form. Despite his having fallen from Heaven, he was nevertheless, an angel, a leader of angels. As the Light Bearer he has particular gifts for humankind, especially that of wisdom, the gift he first offered to Adam and Eve. By their eating of the fruit of the Tree of Knowledge, Lucifer promised that they would “be as gods.” Like Icarus, they were not yet prepared for such a gift and ignoring warnings to the contrary, they accepted it and fell from Paradise. In this example it should be noted that the gift in and of itself is not evil. As in our earlier psychological examples, neither the heavenly nor the earthly is of itself to be seen as either absolutely desirable or absolutely forbidden. The beings of the polarities actually have something of value to offer to humanity. This is very different from the traditional view of the Devil's offerings! However, an individual must be inwardly prepared for the reception of these gifts if they are to be of any value. The hallucinogenic drug user is open to receiving Luciferic light and often feels quite wise when in the midst of the drug experience. Without the meditative discipline of the serious student of the spirit, however, the contact with those realms is rarely beneficial and, in fact, is often quite harmful.

In this century, society has especially interested itself in the material. Partially in response to the excessive rejection of the earth and the body, and of the authoritarianism which maintained this position, we have now fully entered the realm of matter, with head, heart, and soul. Whereas in former times humankind was more dreamy in its consciousness and thus more prone to the Luciferic realm of fantasy, illusion, and superstitious thinking, modern consciousness tends to the concrete, to materialism. The belief only in what can be ascertained by the physical senses (and the instruments which extend those senses) binds us to the earth and to the influence of the being named Ahriman.

Aingra Mainu, or Ahriman, was first spoken of in the Zoroastrianism of ancient Persia. He was the evil god, the lord of lies who tempted men and women to believe that they were solely earthly beings. At a time in history when the clairvoyance which had once been common was becoming rare, the ethical teachings of Zarathustra sought to remind the people of their divine origin and to teach through the revelation he had received of the Lord of the Sun, Ahura Mazda.

The influence of Ahriman has grown through the centuries, quietly gaining respectability in the age of the Renaissance and flourishing in our own century as the predominant worldview. Only in the last years has there been any serious questioning of the notion that the only reality is the physical one. For the most part the realm of soul and spirit has been dismissed. The prevailing scientific view has been that only what can be weighed, measured, or quantified should merit serious attention. Ahriman has welcomed statistics as his handmaid.

At the beginning of the century, the Russian philosopher, Vladimir Soloviev, warned of this danger in his “A Short Narrative about Anti-Christ.” In this fictional essay Soloviev described the appearance of a great individual who taught world peace and became first the World Leader, and later the reuniter of the world's religions. He is a vegetarian and anti-vivisectionist and brings great material prosperity and physical comfort to all who acknowledge his authority, all of this without effort on the people's part. The world becomes peaceful, even docile, for the minor sacrifice of individuality and freedom.

The influence of Ahriman is seen in the generous gifts that he has bestowed on humankind in the past centuries and for which we must feel very grateful. All of the technological marvels which science has made possible have given many of us relative freedom from all manner of drudgery while maintaining a high standard of living, freeing us to pursue other interests, giving us more time ... or do we have more time? The great difficulty with our acceptance of Ahriman's bounty has been our relative blindness and lack of foresight as we have lost ourselves in its enjoyment. The birth of the ecology movement and discussion of the reductionist nature of science has wakened some consciousness of the danger into which we have strayed. Some awareness has arisen as to what we are sacrificing in the Faustian bargain which society has struck, a sacrifice which involves our very humanity.

Through Darwin's theory of evolution as well as through Freud's positing of the sexual as the primary motive of humankind, the idea that we are no more than “naked apes” has become quite accepted. To this instinctual or animalistic picture of the human, science has added the model of the human being as machine, with the brain as computer. With such a confining definition of humanity, is it any wonder that we have increasingly come to act and to see ourselves as just machines, or just animals?

The challenge for the individual is often not how to face either Ahriman or Lucifer, but how not to be torn asunder in the encounter with both forces. In T.S. Eliot's play, Murder in the Cathedral, the Archbishop of Canterbury, Thomas a Becket, is conducted to an examination of himself and his past by a succession of four Tempters. The first three attempt to win him with the Ahrimanic enticements of pleasures of the senses, good fellowship, and temporal power for himself and for his Church. Becket turns away from these three only to be approached by a fourth Tempter, clad like himself as a priest and tonsured. The Luciferic temptation now offered is the most dangerous and difficult for Becket, the whisper of spiritual pride—to die in order to attain immortality on earth, to envisage the saint's tomb being visited by pilgrims for centuries, to stand high within the ranks in heaven. Only with difficulty does Becket turn away from these “higher vices.”

In Rudolf Steiner's sculpture, a strong figure stands with one clenched hand upraised to the beautiful Lucifer, the other hand stretched downward to the twisted and sclerotic Ahriman. The Representative of Humanity stands heroically, holding at bay and in balance the two opposing forces, centered within the “Third Force,” that force which we recognize in ourselves in the word ‘I’.

In this series of lectures, Rudolf Steiner strives to deepen our understanding of the two opposing forces, to alert us especially to the dangers of Ahriman, whose wiles have lulled us into a soporific state. The intent, however, is not to drive us to obsession over Luciferic or Ahrimanic demons, but rather to remind us, to reawaken us to our true center. In the words of Henry David Thoreau, “We must learn to reawaken and keep ourselves awake, not by mechanical means, but by an infinite expectation of the dawn, which does not forsake us even in our soundest sleep.” We recognize that dawn in the figure of the risen Christ who stands for all of us as the “Representative of Humanity” in the modern struggle for the kernel of our being.

Thomas Poplawski

[ 1 ] Man can only come to a true understanding of himself when he grasps clearly the significance of thinking within his being. The brain is the bodily instrument of thinking. A properly constructed eye serves us for seeing colors, and the suitably constructed brain serves us for thinking. The whole body of man is so formed that it receives its crown in the physical organ of the spirit, the brain. The construction of the human brain can only be understood by considering it in relation to its task—that of being the bodily basis for the thinking spirit. This is borne out by a comparative survey of the animal world. Among the amphibians the brain is small in comparison with the spinal cord; in mammals it is proportionately larger; in man it is largest in comparison with the rest of the body.

[ 2 ] There are many prejudices prevalent regarding such statements about thinking as are presented here. Many people are inclined to under-value thinking and to place higher value on the warm life of feeling or emotion. Some even say it is not by sober thinking but by warmth of feeling and the immediate power of the emotions that we raise ourselves to higher knowledge. People who talk in this way are afraid they will blunt the feelings by clear thinking. This certainly does result from ordinary thinking that refers only to matters of utility. In the case of thoughts that lead to higher regions of existence, what happens is just the opposite. There is no feeling and no enthusiasm to be compared with the sentiments of warmth, beauty and exaltation that are enkindled through the pure, crystal-clear thoughts that refer to the higher worlds. The highest feelings are, as a matter of fact, not those that come of themselves, but those that are achieved by energetic and persevering thinking.

[ 3 ] The human body is so constructed that it is adapted to thinking. The same materials and forces that are present in the mineral kingdom are so combined in the human body that thought can manifest itself by means of this combination. This mineral structure built up in accordance with its function will be called in the following pages the physical body of man.

[ 4 ] Organized with reference to the brain as its central point, this mineral structure comes into existence by propagation and reaches its fully developed form through growth. Man shares propagation and growth in common with plants and animals. Through propagation and growth what is living differentiates itself from the lifeless mineral. Life gives rise to life by means of the germ. Descendant follows forefather from one living generation to another. The forces through which a mineral originates are directed upon the substances of which it is composed. A quartz crystal is formed through the forces inherent in the silicon and oxygen that are combined in the crystal. The forces that shape an oak tree must be sought for indirectly in the germ-cells of the mother and father plants. The form of the oak is preserved through propagation from forefather to descendent. Thus, there are inner determining conditions innate in living things, and it was a crude view of nature that held lower animals, even fishes, to have evolved out of mud. The form of the living passes itself on by means of heredity. How a living being develops depends on what father and mother it has sprung from—in other words, on the species to which it belongs. The materials it is composed of are continually changing but the species remains constant during life and is transmitted to the descendants. Therefore, it is the species that determines the combination of the materials. This force that determines species will here be called life-force. Mineral forces express themselves in crystals, and the formative life-force expresses itself in the species or forms of plant and animal life.

[ 5 ] The mineral forces are perceived by man by means of his bodily senses, and he can only perceive things for which he has such senses. Without the eye there is no perception of light; without the ear no perception of sound. The lowest organisms have only one of the senses belonging to man—a kind of sense of touch (See Addendum 2). These organisms have no awareness of the world perceptible to man with the exception of those mineral forces that they perceive by the sense of touch. In proportion to the development of the other senses in the higher animals does their surrounding world, which man also perceives, become richer and more varied. It depends, therefore, on the organs of a being whether what exists in the outer world exists also for the being itself as something perceptible. What is present in the air as a certain motion becomes in man the sensation of hearing. Man, however, does not perceive the manifestations of the life-force through the ordinary senses. He sees the colors of the plants; he smells their perfume. The life-force, however, remains hidden from this form of observation. Even so, those with ordinary senses have just as little right to deny that there is a life-force as the man born blind has to deny that colors exist. Colors are there for the person born blind as soon as he has undergone an operation. In the same way, the various species of plants and animals created by the life-force—not merely the individual plants and animals—are present for man as objects of perception as soon as the necessary organ unfolds within him. An entirely new world opens out to him through the unfolding of this organ. He now perceives not merely the colors, the odors and other characteristics of living beings, but the life itself of these beings. In each plant and animal he perceives, besides the physical form, the life-filled spirit-form. In order to have a name for this spirit-form, let it be called the ether body or life body.² (Compare this also with what is said under Addendum 1)

To the investigator of spiritual life this ether body is for him not merely a product of the materials and forces of the physical body, but a real independent entity that first calls forth into life these physical materials and forces. We speak in accordance with spiritual science when we say that a purely physical body derives its form—a crystal, for example—through the action of the physical formative forces innate in the lifeless. A living body does not receive its form through the action of these forces because in the moment life has departed from it and it is given over to the physical forces only, it falls to pieces. The ether body is an organism that preserves the physical body from dissolution every moment during life. In order to see this body, to perceive it in another being, the awakened spiritual eye is required. Without this ability its existence as a fact can still be accepted on logical grounds, but it can be seen with the spiritual eye just as color can be seen with the physical eye.

We should not take offense at the expression “ether body.” “Ether” here designates something different from the hypothetical ether of the physicist. We should regard it simply as a name for what is described here. The structure of the physical body of the human being is a kind of reflection of its purpose, and this is also the case with the human etheric body. It can be understood only when it is considered in relation to the thinking spirit. The human etheric body differs from that of plants and animals through being organized to serve the purposes of the thinking spirit. Man belongs to the mineral world through his physical body, and he belongs through this etheric body to the life-world. After death the physical body dissolves into the mineral world, the ether body into the life-world. By the word “body” is meant whatever gives a being shape or form. The term body must not be confused with a bodily form perceptible to the physical senses. Used in the sense implied in this book, the term body can also be applied to such forms as soul and spirit may assume.

[ 6 ] The life-body is still something external to man. With the first stirrings of sensation the inner self responds to the stimuli of the outer world. You may search forever in what is called the outer world but you will be unable to find sensation in it. Rays of light stream into the eye, penetrating it until they reach the retina. There they cause chemical processes in the so-called visual-purple. The effect of these stimuli is passed on through the optic nerve to the brain. There further physical processes arise. Could these be observed, we would simply see more physical processes just as elsewhere in the physical world. If I am able also to observe the ether body, I shall see how the physical brain process is at the same time a life-process. The sensation of blue color that the recipient of the rays of light experiences, however, I can find nowhere in this manner. It arises only within the soul of the recipient. If, therefore, the being of this recipient consisted only of the physical and ether bodies, sensation could not exist. The activity by which sensation becomes a fact differs essentially from the operations of the formative life-force. By that activity an inner experience is called forth from these operations. Without this activity there would be a mere life-process such as we observe in plants. Imagine a man receiving impressions from all sides. Think of him as the source of the activity mentioned above, flowing out in all directions from which he is receiving these impressions. In all directions sensations arise in response to the stimuli. This fountain of activity is to be called the sentient soul. This sentient soul is just as real as the physical body. If a man stands before me and I disregard his sentient soul by thinking of him as merely a physical body, it is exactly as if, instead of a painting, I were to call up in memory merely the canvas.

A statement similar to the one previously made in reference to the ether body must be made here about perceiving the sentient soul. The bodily organs are blind to it. The organ by which life can be perceived as life is also blind to it. The ether body is seen by means of this organ, and so through a still higher organ the inner world of sensation can become a special kind of supersensible perception. Then a man not only senses the impressions of the physical and life world, but he beholds the sensations themselves. The sensation world of another being is spread out before a man with such an organ like an external reality. One must distinguish between experiencing one's own sensation world, and looking at the sensation world of another person. Every man, of course, can see into his own sensation world. Only the seer with the opened spiritual eye can see the sensation world of another. Unless a man is a seer, he knows the world of sensation only as an inner one, only as the peculiar hidden experiences of his own soul. With the opened spiritual eye there shines out before the outward-turned spiritual gaze what otherwise lives only in the inner nature of another being.

[ 7 ] In order to prevent misunderstanding, it may be expressly stated here that the seer does not experience in himself what the other being experiences as the content of his world of sensation. The other being experiences the sensations in question from the point of view of his own inner nature. The seer, however, becomes aware of a manifestation or expression of the sentient world.

[ 8 ] The sentient soul's activity depends entirely on the ether body. The sentient soul draws from the ether body what it in turn causes to gleam forth as sensation. Since the ether body is the life within the physical body, the sentient soul is also directly dependent on the physical body. Only with correctly functioning and well-constructed eyes are correct color sensations possible. It is in this way that the nature of the body affects the sentient soul, and it is thus determined and limited in its activity by the body. It lives within the limitations fixed for it by the nature of the body. The body accordingly is built up of mineral substances, is vitalized by the ether body, and itself limits the sentient soul. A man, therefore, who has the organ mentioned above for seeing the sentient soul sees it limited by the body, but its limits do not coincide with those of the physical body. This soul extends somewhat beyond the physical body and proves itself to be greater than the physical body. The force through which its limits are set, however, proceeds from the physical body. Thus, between the physical body and the ether body on the one hand, and the sentient soul on the other, another distinct member of the human constitution inserts itself. This is the soul body or sentient body. It may also be said that one part of the ether body is finer than the rest and this finer part forms a unity with the sentient soul, whereas the coarser part forms a kind of unity with the physical body. The sentient soul, nevertheless, extends, as has been said, beyond the soul body.

[ 9 ] What is here called sensation is only a part of the soul nature. (The expression sentient soul is chosen for the sake of simplicity.) Connected with sensations are the feelings of desire and aversion, impulses, instincts, passions. All these bear the same character of individual life as do the sensations, and are, like them, dependent on the bodily nature.

[ 10 ] The sentient soul enters into mutual action and reaction with the body, and also with thinking, with the spirit. In the first place, thinking serves the sentient soul. Man forms thoughts about his sensations and thus enlightens himself regarding the outside world. The child that has burnt itself thinks it over and reaches the thought, “Fire burns.” Man does not follow his impulses, instincts, and passions blindly but his reflection upon them brings about the opportunity for him to gratify them. What one calls material civilization is motivated entirely in this direction. It consists in the services that thinking renders to the sentient soul. Immeasurable quantities of thought-power are directed to this end. It is thought-power that has built ships, railways, telegraphs and telephones, and by far the greatest proportion of these conveniences serves only to satisfy the needs of sentient souls. Thought-force permeates the sentient soul similarly to the way the formative life-force permeates the physical body. The formative life-force connects the physical body with forefathers and descendants and thus brings it under a system of laws with which the purely mineral body is in no way concerned. In the same way thought-force brings the soul under a system of laws to which it does not belong as mere sentient soul. Through the sentient soul man is related to the animals. In animals also we observe the presence of sensations, impulses, instincts and passions. The animal, however, obeys these immediately and they do not become interwoven with independent thoughts thereby transcending the immediate experiences (See Addendum 4). This is also the case to a certain extent with undeveloped human beings. The mere sentient soul, therefore, differs from the evolved higher member of the soul that brings thinking into its service. This soul that is served by thought will be termed the intellectual soul. It could also be called the mind soul.

[ 11 ] The intellectual soul permeates the sentient soul. The one who possesses the organ for seeing the soul sees the intellectual soul as a separate entity in contrast to the mere sentient soul.

[ 12 ] By thinking, the human being is led above and beyond his own personal life. He acquires something that extends beyond his soul. He comes to take for granted his conviction that the laws of thought are in conformity with the laws of the universe, and he feels at home in the universe because this conformity exists. This conformity is one of the weighty facts through which he learns to know his own nature. He searches in his soul for truth and through this truth it is not only the soul that speaks but also the things of the world. What is recognized as truth by means of thought has an independent significance that refers to the things of the world, and not merely to one's own soul. In my delight at the starry heavens I live in my own inner being. The thoughts I form for myself about the paths of heavenly bodies have the same significance for the thinking of every other person as they have for mine. It would be absurd to speak of my delight were I not in existence. It is not in the same way absurd, however, to speak of my thoughts, even without reference to myself, because the truth that I think today was true also yesterday and will be true tomorrow, although I concern myself with it only today. If a fragment of knowledge gives me joy, the joy has significance just as long as it lives in me, whereas the truth of the knowledge has its significance quite independently of this joy.

By grasping the truth, the soul connects itself with something that carries its value in itself. This value does not vanish with the feeling in the soul any more than it arose with it. What is really truth neither arises nor passes away. It has a significance that cannot be destroyed. This is not contradicted by the fact that certain human truths have a value that is transitory inasmuch as they are recognized after a certain period as partial or complete errors. Man must say to himself that truth after all exists in itself, although his conceptions are only transient forms of manifestation of the eternal truths. Even someone who says, like Lessing, that he contents himself with the eternal striving for truth because the full pure truth can only exist for a god, does not deny the eternity of truth but establishes it by such an utterance. Only what has an eternal significance in itself can call forth an eternal striving for it. Were truth not in itself independent, if it acquired its value and significance through the feelings of the human soul, it could not be the one unique goal for all mankind. By the very fact of our striving for truth, we concede its independent being.

[ 13 ] As it is with the true, so is it with the truly good. Moral goodness is independent of inclinations and passions inasmuch as it does not allow itself to be commanded by them but commands them. Likes and dislikes, desire and loathing belong to the personal soul of a man. Duty stands higher than likes and dislikes. Duty may stand so high in the eyes of a man that he will sacrifice his life for its sake. A man stands the higher the more he has ennobled his inclinations, his likes and dislikes, so that without compulsion or subjection they themselves obey what is recognized as duty. The morally good has, like truth, its eternal value in itself and does not receive it from the sentient soul.

[ 14 ] By causing the self-existent true and good to come to life in his inner being, man raises himself above the mere sentient soul. An imperishable light is kindled in it. In so far as the soul lives in this light, it is a participant in the eternal and unites its existence with it. What the soul carries within itself of the true and the good is immortal in it. Let us call what shines forth in the soul as eternal, the consciousness soul. We can speak of consciousness even in connection with the lower soul stirrings. The most ordinary everyday sensation is a matter of consciousness. To this extent animals also have consciousness. The kernel of human consciousness, that is, the soul within the soul, is what is here meant by consciousness soul. The consciousness soul is thus distinguished as a member of the soul distinct from the intellectual soul, which is still entangled in the sensations, impulses and passions. Everyone knows how a man at first counts as true what he prefers in his feelings and desires. Only that truth is permanent, however, that has freed itself from all flavor of such sympathy and antipathy of feeling. The truth is true even if all personal feelings revolt against it. That part of the soul in which this truth lives will be called consciousness soul.

[ 15 ] Thus three members must be distinguished in the soul as in the body, namely, sentient soul, intellectual soul and consciousness soul. As the body works from below upwards with a limiting effect on the soul, so the spiritual works from above downwards into it, expanding it. The more the soul fills itself with the true and the good, the wider and the more comprehensive becomes the eternal in it. To him who is able to see the soul, the splendor radiating forth from a man in whom the eternal is expanding is just as much a reality as the light that streams out from a flame is real to the physical eye.

For the seer, the corporeal man counts as only part of the whole man. The physical body as the coarsest structure lies within others that mutually interpenetrate it and each other. The ether body fills the physical body as a life-form. The soul body (astral shape) can be perceived extending beyond this on all sides. Beyond this, again, extends the sentient soul, and then the intellectual soul, which grows the larger the more of the true and the good it receives into itself. This true and good causes the expansion of the intellectual soul. On the other hand, a man living only and entirely according to his inclinations, likes and dislikes, would have an intellectual soul whose limits coincide with those of his sentient soul. These organizations, in the midst of which the physical body appears as if in a cloud, may be called the human aura. The perception of this aura, when seen as this book endeavors to present it, indicates an enrichment of man's soul nature.

[ 16 ] In the course of his development as a child, there comes a moment in the life of a man when for the first time he feels himself to be an independent being distinct from all the rest of the world. For sensitive natures, it is a significant experience. The poet, Jean Paul, says in his autobiography, “I shall never forget the event that took place within me, hitherto narrated to no one and of which I can give place and time, when I stood present at the birth of my self-consciousness. As a small child I stood one morning at the door of the house looking towards the wood-pile on my left, when suddenly the inner vision, I am an I, came upon me like a flash of lightning from heaven and has remained shining ever since. In that moment my ego had seen itself for the first time and forever. Any deception of memory is hardly to be conceived as possible here, for no narrations by outsiders could have introduced additions to an occurrence that took place in the holy of holies of a human being, and of which the novelty alone gave permanence to such everyday surroundings.” It is known that little children say of themselves, “Charles is good.” “Mary wants to have this.” One feels it is to be right that they speak of themselves as if of others because they have not yet become conscious of their independent existence, and the consciousness of the self is not yet born in them (See Addendum 5).

Through self-consciousness man describes himself as an independent being separate from all others, as “I.” In his “I” he brings together all that he experiences as a being with body and soul. Body and soul are the carriers of the ego or “I,” and in them it acts. Just as the physical body has its center in the brain, so has the soul its center in the ego. Man is aroused to sensations by impacts from without; feelings manifest themselves as effects of the outer world; the will relates itself to the outside world, realizing itself in external actions. The “I” as the particular and essential being of man remains quite invisible. With excellent judgment, therefore, does Jean Paul call a man's recognition of his ego an “occurrence taking place only in the veiled holy of holies of a human being,” for with his “I” man is quite alone. This “I” is the very man himself. That justifies him in regarding his ego as his true being. He may, therefore, describe his body and his soul as the sheaths or veils within which he lives, and he may describe them as bodily conditions through which he acts. In the course of his evolution he learns to regard these tools ever more as instruments of service to his ego. The little word “I” is a name which differs from all others. Anyone who reflects in an appropriate manner on the nature of this name will find that in so doing an avenue opens itself to the understanding of the human being in the deeper sense. Any other name can be applied to its corresponding object by all men in the same way. Anybody can call a table, table, or a chair, chair. This is not so with the name “I.” No one can use it in referring to another person. Each one can call only himself “I.” Never can the name “I” reach my ears from outside when it refers to me. Only from within, only through itself, can the soul refer to itself as “I.” When man therefore says “I” to himself, something begins to speak in him that has to do with none of the worlds from which the sheaths so far mentioned are taken. The “I” becomes increasingly the ruler of body and soul.

This also expresses itself in the aura. The more the “I” is lord over body and soul, the more definitely organized, the more varied and the more richly colored is the aura. The effect of the “I” on the aura can be seen by the seer. The “I” itself is invisible even to him. This remains truly within the “veiled holy of holies of a human being.” The “I” absorbs into itself the rays of the light that flame forth in him as eternal light. As he gathers together the experiences of body and soul in the “I,” so too he causes the thoughts of truth and goodness to stream into the “I.” The phenomena of the senses reveal themselves to the “I” from the one side, the spirit reveals itself from the other. Body and soul yield themselves up to the “I” in order to serve it, but the “I” yields itself up to the spirit in order that the spirit may fill it to overflowing. The “I” lives in body and soul, but the spirit lives in the “I”. What there is of spirit in it is eternal, for the “I” receives its nature and significance from that with which it is bound up. In so far as it lives in the physical body, it is subject to the laws of the mineral world; through its ether body to the laws of propagation and growth; by virtue of the sentient and intellectual souls, to the laws of the soul world; in so far as it receives the spiritual into itself it is subject to the laws of the spirit. What the laws of mineral and of life construct, come into being and vanishes. The spirit has nothing to do with becoming and perishing.

[ 17 ] The “I” lives in the soul. Although the highest manifestation of the “I” belongs to the consciousness soul, one must, nevertheless, say that this “I” raying out from it fills the whole soul, and through it exerts its action upon the body. In the “I” the spirit is alive. The spirit sends its rays into the “I” and lives in it as in a sheath or veil, just as the “I” lives in its sheaths, the body and soul. The spirit develops the “I” from within, outwards; the mineral world develops it from without, inwards. The spirit forming and living as “I” will be called spirit self because it manifests as the “I,” or ego, or self of man. The difference between the spirit self and the consciousness soul can be made clear in the following way. The consciousness soul is in touch with the self-existent truth that is independent of all antipathy and sympathy. The spirit self bears within it the same truth, but taken up into and enclosed by the “I,” individualized by it, and absorbed into the independent being of the individual. It is through the eternal truth becoming thus individualized and bound up into one being with the “I” that the “I” itself attains to the eternal.

[ 18 ] The spirit self is a revelation of the spiritual world within the “I,” just as from the other side sensations are a revelation of the physical world within the “I.” In what is red, green, light, dark, hard, soft, warm, cold one recognizes the revelations of the corporeal world. In what is true and good are to be found the revelations of the spiritual world. In the same sense in which the revelation of the corporeal world is called sensation, let the revelation of the spiritual be called intuition.⁵ Even the most simple thought contains intuition because one cannot touch thought with the hands or see it with the eyes. Its revelation must be received from the spirit through the “I.” If an undeveloped and a developed man look at a plant, there lives in the ego of the one something quite different from what exists in the ego of the other. Yet the sensation of both are called forth by the same object. The difference lies in this, that the one can form far more perfect thoughts about the object than the other. If objects revealed themselves through sensation only, there could be no progress in spiritual development. Even the savage is affected by nature, but the laws of nature reveal themselves only to the thoughts fructified by intuition of the more highly developed man. The stimuli from the outer world are felt also by the child as incentives to the will, but the commandments of the morally good disclose themselves to him in the course of his development in proportion as he learns to live in the spirit and understand its revelations.

[ 19 ] There could be no color sensations without physical eyes, and there could be no intuitions without the higher thinking of the spirit self. As little as sensation creates the plant in which color appears does intuition create the spiritual realities about which it is merely giving knowledge.

[ 20 ] The ego of a man that comes to life in the soul draws into itself messages from above, from the spirit world, through intuitions, and through sensations it draws in messages from the physical world. In so doing it makes the spirit world into the individualized life of its own soul, even as it does the physical world by means of the senses. The soul, or rather the “I” flaming forth in it, opens its portals on two sides—towards the corporeal and towards the spiritual.

[ 21 ] Now the physical world can only give information about itself to the ego by building out of physical materials and forces a body in which the conscious soul can live and possess within its organs for perceiving the corporeal world outside itself. The spiritual world, on the other hand, with its spiritual substances, and spiritual forces, builds a spirit body in which the `I” can live and, through intuitions, perceive the spiritual. (It is evident that the expressions spirit substance, spirit body, contain contradictions according to the literal meaning of the words. They are only used to direct attention to what, in the spiritual region, corresponds to the physical substance, the physical body of man See Addendum 6).

[ 22 ] Within the physical world each human body is built up as a separate being, and within the spirit world the spirit body is also built up separately. For man there is an inner and an outer in the spirit world just as in the physical world there is an inner and an outer. Man takes in the materials of the physical world around him and assimilates them in his physical body, and he also takes up the spiritual from the spiritual environment and makes it into his own. The spiritual is the eternal nourishment of man. Man is born of the physical world, and he is also born of the spirit through the eternal laws of the true and the good. He is separated as an independent being from the spirit world outside him, and he is separated in the same manner from the whole physical world. This independent spiritual being will be called the spirit man.

[ 23 ] If we investigate the human physical body, it is found to contain the same materials and forces as are to be found outside in the rest of the physical world. It is the same with the spirit man. In it pulsate the elements of the external spirit world. In it the forces of the rest of the spirit world are active. Within the physical skin a being is enclosed and limited that is alive and feels. It is the same in the spirit world. The spiritual skin that separates the spirit man from the unitary spirit world makes him an independent being within it, living a life within himself and perceiving intuitively the spiritual content of the world. Let us call this “spiritual skin” (auric sheath) the spirit sheath. Only it must be kept clearly in mind that the spiritual skin expands continually with advancing human evolution so that the spiritual individuality of man (his auric sheath) is capable of enlargement to an unlimited extent.

[ 24 ] The spirit man lives within this spirit sheath. It is built up by the spiritual life force in the same way as the physical body is by the physical life force. In a similar way to that in which one speaks of an ether body, one must speak of an ether spirit in reference to the spirit man. Let his ether spirit be called life spirit. The spiritual nature of man is thus composed of three parts, spirit man, life spirit and spirit self.

[ 25 ] For one who is a seer in the spiritual regions, this spiritual nature of man is, as the higher, truly spiritual part of the aura, a perceptible reality. He sees the spirit man as life spirit within the spirit sheath, and he sees how this life spirit grows continually larger by taking in spiritual nourishment from the spiritual external world. Further, he sees how the spirit sheath continually increases, widens out through what is brought into it, and how the spirit man becomes ever larger and larger. In so far as this becoming larger is seen spatially, it is of course only a picture of the reality. This fact notwithstanding, the human soul is directed towards the corresponding spiritual reality in conceiving this picture because the difference between the spiritual and the physical nature of man is that the physical nature has a limited size while the spiritual nature can grow to an unlimited extent.

Whatever of spiritual nourishment is absorbed has an eternal value. The human aura is accordingly composed of two interpenetrating parts. Color and form are given to the one by the physical existence of a man, and to the other by his spiritual existence. The ego marks the separation between them in such wise that the physical element after its own manner surrenders itself and builds up a body that allows a soul to live within it. The “I” surrenders itself and allows the spirit to develop in it, which now for its part permeates the soul and gives the soul its goal in the spirit world. Through the body the soul is enclosed in the physical. Through the spirit man there grow wings for movement in the spiritual world.

[ 26 ] In order to comprehend the whole man one must think of him as put together out of the components mentioned above. The body builds itself up out of the world of physical matter in such a way that this structure is adapted to the requirements of the thinking ego. It is permeated with life force and becomes thereby the etheric or life body. As such it opens itself through the sense organs towards the outer world and becomes the soul body. The sentient soul permeates this and becomes a unity with it. The sentient soul does not merely receive the impacts of the outer world as sensations. It has its own inner life, fertilized through thinking on the one hand and through sensations on the other. The sentient soul thus becomes the intellectual soul. It is able to do this by opening itself to the intuitions from above as it does to sensations from below. Thus it becomes the consciousness soul. This is possible because the spirit world builds into it the organ of intuition, just as the physical body builds for it the sense organs. The senses transmit sensations by means of the soul body, and the spirit transmits to it intuitions through the organ of intuition. The spiritual human being is thereby linked into a unity with the consciousness soul, just as the physical body is linked with the sentient soul in the soul body. Consciousness soul and spirit self form a unity. In this unity the spirit man lives as life spirit in the same way that the ether body forms the bodily life basis for the soul body. Thus, as the physical body is enclosed in the physical skin, so is the spirit man in the spirit sheath. The members of the whole man are therefore as follows:

1. Physical Body
2. Ether or life body
3. Soul body
4. Sentient soul
5. Intellectual soul
6. Consciousness soul
7. Spirit self
8. Life spirit
9. Spirit man

Soul body (C) and sentient soul (D) are a unity in the earthly human being. In the same way consciousness soul (F) and spirit self (G) are a unity. Thus there come to be seven members in earthly man.

1. Physical body
2. Etheric or life body
3. Sentient soul body
4. Intellectual soul
5. Spirit-filled consciousness soul
6. Life spirit
7. Spirit man

[ 27 ] In the soul the “I” flashes forth, receives the impulse from the spirit, and thereby becomes the bearer of the spiritual human being. Thus man participates in the three worlds, the physical, the soul and the spiritual. He is rooted in the physical world through his physical body, ether body and soul body, and through the spirit self, life spirit and spirit man he comes to flower in the spiritual world. The stalk, however, that takes root in the one and flowers in the other is the soul itself.

[ 28 ] This arrangement of the members of man can be expressed in a simplified way, but one entirely consistent with the above. Although the human “I” flashes forth in the consciousness soul, it nevertheless penetrates the whole soul being. The parts of this soul being are not at all as distinctly separate as are the members of the bodily nature. They interpenetrate each other in a higher sense. If then one regards the intellectual soul and the consciousness soul as the two sheaths of the “I” that belong together, with the “I” itself as their kernel, then one can divide man into physical body, life body, astral body and “I.” The expression astral body designates what is formed by considering the soul body and sentient soul as a unity. This expression is found in the older literature, and may be applied here in a somewhat broad sense to what lies beyond the sensibly perceptible in the constitution of man. Although the sentient soul is in certain respects energized by the “I,” it is still so intimately connected with the soul body that a single expression is justified when united. When now the “I” saturates itself with the spirit self, this spirit self makes its appearance in such a way that the astral body is transmuted from within the soul. In the astral body the impulses, desires and passions of man are primarily active in so far as they are felt by him. Sense perceptions also are active therein. Sense perceptions arise through the soul body as a member in man that comes to him from the external world. Impulses, desires and passions arise in the sentient soul in so far as it is energized from within, before this inner part has yielded itself to the spirit self. This expresses itself in the illumination of the impulses, desires and passions by what the “I” has received from the spirit. The “I” has then, through its participation in the spiritual world, become ruler in the world of impulses and desires. To the extent to which it has become this, the spirit self manifests in the astral body, and the astral body is transmuted thereby. The astral body itself then appears as a two-fold body—partly untransmuted and partly transmuted. We can, therefore, designate the spirit self manifesting itself in man as the transmuted astral body.

A similar process takes place in the human individual when he receives the life spirit into his “I.” The life body then becomes transmuted, penetrated with life spirit. The life spirit manifests itself in such a way that the life body becomes quite different from what it was. For this reason it can also be said that the life spirit is the transmuted life body. If the “I” receives the spirit man, it thereby receives the necessary force to penetrate the physical body. Naturally, that part of the physical body thus transmuted is not perceptible to the physical senses, because it is just this spiritualized part of the physical body that has become the spirit man. It is then present to the physical senses as physical, and insofar as this physical is spiritualized, it has to be beheld by spiritual perceptive faculties, because to the external senses the physical, even when penetrated by the spiritual, appears to be merely sensible. (See Addendum 3)

Taking all this as basis, the following arrangement may also be given of the members of man:

1. Physical body
2. Life body
3. Astral body
4. I, as soul kernel
5. Spirit self as transmuted astral body
6. Life spirit as transmuted life body
7. Spirit man as transmuted physical body

• 2. The author wishes to note that long after this book was written, he gave the name “formative-force body” to what is here called etheric or life body, (also cp. Das Reich, fourth book of the first year's issue, January, 1917). He felt himself moved to give it this name because he believes that one cannot do enough to prevent the misunderstanding due to confusing what is here called etheric body with the “vital force” of older natural science. In what concerns the rejection of this older concept of a vital force in the sense of modern natural science, the author shares, in a certain sense, the standpoint of those who are opposed to assuming the existence of such a vital force. The purpose of assuming such a vital force was to explain how the inorganic forces work in a special way in the organism. But there is no difference between the activity of the inorganic in the organism and its activity outside in the inorganic world. The laws of inorganic nature are in the organism no different from what they are in the crystal. But in the organism there is present something that is not inorganic—the formative life. The etheric body, or formative force body, lies at the base of this formative life. By assuming its existence, the rightful task of natural science is not interfered with, namely, to observe the workings of forces in inorganic nature and to follow these workings into the organic world, and further, to refuse to think of these operations within the organism as being modified by a special vital force. To a true spiritual science this seems justified. The spiritual researcher speaks of the etheric body insofar as there manifests in the organism something different from what shows itself in the lifeless. In spite of all this, the author does not feel himself impelled to replace the term “etheric body” by the other “formative force body,” since within the whole connected range of what is said here, any misunderstanding is excluded for anyone who really wants to comprehend. Such a misunderstanding can only arise when the term is used in a development that cannot exhibit this connection.
• 5. See Addendum 6

The cycle of lectures which I was permitted to hold this winter before you, had the task of illuminating from the point of view of spiritual science as characterised in the first lecture here, the most various manifestations of human soul-life and of life in a wider context. Today, let us observe an area of human life which can lead to misery, suffering and perhaps also to the loss of hope. To make up for this, in the next lecture we will touch on a field entitled “Human Conscience”, which will lead us back to the heights where human dignity and value, the power of human self-consciousness is revealed most. And then, this year's cycle will be concluded with a reflection on “The Mission of Art”, which will try to show the thoroughly healthy side of what might appear to us today from its most terrible, dark aspect of life.

When error and mental disorder are spoken of, images of deepest human suffering arise in every person's soul, and images, too, of deepest human sympathy. And everything which thereby arises in the soul can also be a challenge to illuminate a little this chasm in the human soul with the light which we hope to have gained in these lectures. Particularly the person who increasingly accustoms himself to proceed in the way of thinking which has passed before our soul here must have the hope that the spiritual-scientific method of observation can illuminate in certain respects this sad chapter of human life. For anyone with some knowledge of the literature, and I am now referring less to the rapidly expanding non-specialist literature than to the specialist one, will be able to note from the point of view of spiritual science that it reaches an extraordinarily long way in some respects and offers a wealth of material for the assessment of the relevant facts. But on the other hand in no literature does it become so clear how little the different theories, views and modes of thinking in our time are appropriate to providing a framework for the experiences and scientific observations which have been collected. In this field in particular it can be seen clearly how spiritual science is in harmony with true and genuine science, with everything which we come up against as scientific facts, results and experiences. But it can also be seen how at each stage it finds a contradiction between these experiences and the way that they are interpreted from the current scientific point of view. As in other fields, we will again only be able to deal with the subject in outline, but perhaps it will provide the stimulus to gain a relevant understanding which can also flow into our practical life, so that we are increasingly capable of orientating ourselves in respect of the sad condition which we are about to touch upon.

In using the words “error” and “mental disorder” we will be aware that the one is fundamentally different from the other. Nevertheless, the exact observer of a soul-life which can be described truly as mentally disordered will find expressions and appearances which only seem to be different in degree from error committed in some respect in a life which is otherwise regarded as normal. But such observations are liable to misinterpretation in so far as certain directions of thought have the tendency to blur the individual divisions and to state that in fact no firm line exists between a healthy normal soul-life and one which can be described with the words “mental disorder”.

Such statements contain a certain danger which must be emphasised when the occasion occurs. And the danger lies not in the fact that the statement is wrong, but that it is correct. This may sound paradoxical, but nevertheless it is true, that wrong statements are sometimes less dangerous than correct ones which can be interpreted and put into practice in a one-sided way because the danger inherent in their correctness is not noticed. It is often thought to be sufficient that if something can be proved in a certain context it is correct; but it should be realised that every matter which is correct also has its reverse aspect and that any truth which we discover is true only in respect of certain facts and experiences. The danger arises in the moment that it is extrapolated to cover other areas, when it is carried too far and becomes dogmatic belief. That is the reason why in general not much is achieved if we know that a truth exists; the important thing is that in true knowledge we should know the limits within which that knowledge is valid.

We can certainly observe phenomena in normal healthy soul-life which, if they go beyond a certain point, are also pathological symptoms. The full weight of this statement will be noticed only by someone who is properly accustomed to observe life on a more intimate level. Who would deny the pathological aspect which can be included under the heading of “mental disorder” when someone is incapable of linking one comprehended concept with a second one at the right moment, so that he applies the first one in a new and completely inappropriate situation and acts on the basis of an idea which was correct for an earlier situation but not for a later one. Who would deny that this borders on the pathological? If it happens beyond a certain degree it is directly a symptom for mental disorder. But on the other hand, who would deny that there are people who are unable to advance in their work because of their long-windedness, their laboriousness. Here there is a situation in normal soul-life—the impossibility of progressing from an idea—where the point is approached at which it is necessary to stop speaking of error and start speaking of pathological mental disorder.

Let us assume, for example, that someone is prone to the error—and this really does happen—that when someone in the vicinity clears their throat this does not sound to him like a normal cough but gives him the illusion that people are saying unkind things about him. If that person then adjusts his life and actions in response to this illusion he will be considered as someone who is mentally disordered. And yet there is a thin line between this and occurrences in normal life where it happens that someone has overheard something and interprets the meaning in such a way that he thinks he hears something completely different to what was actually said. One meets cases where someone says: “Some person or other said this or that about me” and no trace can be found that the other person actually said that. It is not very easy to determine where the normal soul-life turns from its healthy course into disorder of the soul.

This may seem paradoxical, and it may provoke some reflection in this field, if we imagine that someone in an avenue of trees has the quite normal perception of seeing the trees nearby at their proper distance whilst those further away appear to move closer together and, deciding to tie ropes between the trees, he thereupon makes the lengths of rope shorter the further the trees are away. There we have an example of a person drawing the wrong conclusions from a perfectly healthy observation. But healthy observation only comes about because there is illusion. The illusion is also an observation. The unhealthy, harmful aspect of illusion only comes about when it is considered to be the same reality as a table standing before one. Only when the observations cannot be interpreted in the correct way can it be described as pathological. Now we can compare the case that someone has a hallucination and considers it to be reality in the normal physical sense with the paradox that someone was going to tie the trees of an avenue together with pieces of rope which became shorter and shorter. Logically, in principle, there would be no difference between the two things. Nevertheless, how easily can an illusion lead us to make a wrong judgment and how rarely would we make a similar wrong judgment in observing an avenue! Some people might consider all this silly. But all the same it is necessary to take such particulars into account, for otherwise one can quickly become side-tracked and does not see how easily normal soul-life can become disordered.

Now we can give further examples of still more striking cases concerning people whose soul-life is considered healthy and clear-sighted to the highest degree. I want to mention a German philosopher who is currently considered among the foremost in his field by those who work in it. The philosopher told of his following experience:

He was once in conversation with a person and this conversation led them to talk about a scholar known to both of them. At the moment when the conversation turned to the scholar, the philosopher was reminded of an illustrated book on Paris and immediately following that of a photograph album of Rome. Meanwhile the conversation continued about the scholar. The philosopher reflected how it was possible that during the conversation the image of first the illustrated book on Paris and then the photograph album of Rome could appear. And, indeed, he managed to establish the correct connections. For the scholar about whom they were talking had a noteworthy goatee. This goatee immediately called forth in the subconscious of the philosopher the image of Napoleon III, who also had a goatee; and this idea of Napoleon III which had pushed its way into his consciousness led via France to the illustrated work about Paris. And now the image of another man appeared before him who also had a Van Dyke beard, the image of Victor Emanuel of Italy; and this image led via Italy to the photograph album of Rome. There we have an arbitrary, haphazard sequence of ideas which unfolds whilst something completely different is happening in the fully conscious soul-life. Let us assume, now, that a person reached the point where the illustrated work about Paris arose in him and he then could no longer keep hold of the thread of the conversation, and immediately afterwards he had the subsequent idea of the photograph album of Rome; he would be subject to a haphazard life of ideas; he would be unable to hold an orderly conversation with anyone but would be enmeshed in a pathological soul-life which would lead him without rhyme or reason from one set of ideas to the next.

But our philosopher proceeds further and contrasts this with another case by which he hopes to recognise how these things are related. Once he went to the tax office to pay his taxes. He had to pay 75 marks. And since, in spite of his philosophy, he was an orderly man, he had entered these 75 marks in his expenditure book and had then proceeded with his other work. Later he wanted to remember the amount of tax which he had paid. He could not remember. He thought; and, being a philosopher, went to work systematically. He tried to recall the amount by the association of ideas. He concentrated on his walk to the tax office and he recalled the picture of the four gold twenty mark pieces which he had in his purse and, further, the image of the five marks which had then been given to him as change. He recalled these two images and was now able to discover by a simple subtraction that he had paid 75 marks tax.

Here we have two completely different cases. In the first the soul-life acts of its own accord, as it were, without any kind of control by the conscious sequence of ideas; it produces the image of the illustrated work about Paris and the image of the photograph album of Rome. In the second case we see how the soul acts quite systematically, choosing every step it takes. There really is a considerable difference between the two soul processes. But the philosopher fails to draw attention to something which the spiritual researcher would immediately notice. For the essential thing in the first case is that his attention is fixed on the other person, that the whole of his conscious soul-life is taken up with holding the conversation with the other person and that the haphazard images surface as if on a different level of consciousness, left to themselves. In the second case, the philosopher turns the whole of his attention to determining the sequence of ideas. This explains why the images occur haphazardly in the first case, whilst in the second they are under the control of the conscious soul-life.

But why are there images in the first place? The philosopher fails to answer that. Those who observe life, who know similar cases and are in a position to take into account the nature of the philosopher concerned (I happen to know not only the case but also the man) will be able to set up the following hypothesis. The philosopher was talking of a man who did not particularly interest him. A certain effort was necessary to keep up the concentration on the conversation. Because of this he had a certain amount of soul-life to spare which was not engaged in the conversation and which turned inwards. But he did not have the strength to control the resultant sequence of images so that they occurred haphazardly because he had to give his attention to the uninteresting conversation. This gives an indication how such images occur in the background of conscious soul-life as shadows. Numerous other examples could be given. I chose this example because it is very characteristic and much can be learnt from it.

Now the question may be asked: does such an event not prompt us to investigate human soul-life more deeply? And also: how can such a split in the soul-life come about in the first place? And here we come to the realm where experience of that unhappy subject we are dealing with today can be fitted quite naturally into what we have dealt with so often this winter. The philosopher mentioned in the example is faced with a riddle when recounting his experiences. He does not like to continue once he has told the facts because our external science stops short of knowledge about the essence of things and the human being, however much it may be descriptive.

Our observation of the essential nature of the human being has demonstrated that man must be looked at in more ways than is done by external science, that we have to distinguish an outer and an inner human being. We have shown in numerous areas that sleep has to be regarded differently from the way it is understood in ordinary science. We have shown how what remains in bed of the sleeping human being is only the outer man and that ordinary consciousness cannot follow the invisible higher true inner human being who leaves the outer human being in sleep. Ordinary consciousness just does not see that something leaves the human being which is just as real as that part which remains in bed, that the inner human being is given over to his real home, the spiritual world, between going to sleep and waking up. And it also fails to recognise that he extracts from there what he needs between waking up and going to sleep in order to sustain the ordinary soul-life. That is why we have to regard separately and clearly differentiate the outer human being, who is present with his laws also in sleep, and the inner human being, who is only present in the outer human being in the waking states, but separates himself in sleep. As long as this distinction is not made we will not be able to understand the most important events in human life. Those, who for reasons of convenience see everything as a unity and without a second thought want to establish monism everywhere, will accuse us of being dualists because we divide the human being into two members—an inner and an outer one. But such people should also admit the horrible dualism of the chemist splitting water into hydrogen and oxygen. It is not possible to be a monist in the higher sense if one does not recognise that the monon is something which lies much deeper. But those who see unity only in the most immediate things hinder themselves from being able to observe the manifold nature of life, from recognising those things which alone can explain life.

Now it was also shown that we have to distinguish individual members within the outer and the inner human being. In the outer human being we first distinguished the physical body which we can see and feel. Then there is another member which we call the ether body, which fashions and builds up the physical body. Physical body and ether body remain in bed during sleep. Then the parts which withdraw from the physical and ether bodies during sleep into the spiritual world were described in these lectures as the astral human body which, in turn, encloses the bearer of the ego. But we made still more subtle distinctions. In the astral body we distinguished three soul members, and a careful differentiation of these three members permitted an explanation of many occurrences in life.

We called the lowest soul member the sentient soul, the second member we noted as the intellectual or mind soul and the third one as the consciousness soul. Therefore, when we refer to the inner human being, we do not speak of a chaotic, undifferentiated intermingling of all kinds of will impulses, feelings, concepts and ideas, but we can carefully differentiate in the soul between these three members. Now in ordinary human life there is a certain interrelationship between the outer and the inner human being. The interrelationship can be characterised as follows: the sentient soul, our lowest soul member which contains our desires and passions to which we are slavishly subject if the higher soul members are little developed, is interrelated with the sentient body; this is similar to the sentient soul, but in the human being it is considered as belonging to the outer human being. The astral body has to be described separately from the sentient body here. For the three individual soul members are only modifications of the astral body, not only fashioned but also separated from it. In the waking state the sentient soul is in constant exchange with the sentient body. Similarly, the intellectual or mind soul is in constant interchange with the ether body, and the consciousness soul is in a certain sense intimately connected with the physical body. That is why we are dependent on waking consciousness as far as everything which is to enter the consciousness soul is concerned. The things transmitted by the physical body, the senses, the activity of the human brain, initially enter the consciousness soul.

Thus we have two three-membered sections of the human being which correspond to one another: the sentient soul and the sentient body, the intellectual or mind soul and the ether body, the consciousness soul and the physical body. This correspondence can help us to unravel the threads leading from the inner to the outer human being which can show us how man's normal soul-life may be disturbed if they fail to function in their normal way. Why does this happen?

The sentient soul is dependent on the effects of the sentient body, and when there is an incorrect correspondence between the sentient soul and the sentient body the healthy soul-life of the sentient soul is interrupted. A similar thing occurs when the intellectual soul cannot regulate the ether body in the correct way to make it a proper instrument for the intellectual soul. And the consciousness soul, too, will appear abnormal when the physical body is a hindrance and obstacle for the normal expression of the consciousness soul. If we divide the human being systematically in this way, an order of correspondence can be seen which is essential for a healthy soul-life. And it can also be understood that all sorts of interruptions can occur in the interrelationship between the sentient soul and the sentient body, the intellectual soul and the ether body, the consciousness soul and the physical body. And only the person who can recognise the threads running through this intricate organism and the irregularities which can arise will be able to recognise the disorder which can occur in the soul. Disorder only occurs when there is disharmony between the inner and the outer human being. Let us take the case of the philosopher once more.

The soul-life which takes place under the full control of the consciousness shows what is present in the consciousness soul on the one hand and in the intellectual soul on the other. But in the sentient soul the hardly noticed images follow one another: the illustrated work about Paris, the photograph album of Rome. This occurs because the philosopher brings about a split between his sentient soul and sentient body by diverting his attention whilst still relating to the person standing in front of him. The images of the illustrated work on Paris and the Rome photograph album must be sought in the sentient body; the uncontrolled process which was described takes place there. In the consciousness soul the conversation between the two people occurs; and the necessity of being forced to prevent attention from wandering from the conversation in this case causes a split between the sentient body and the sentient soul.

These are only passing states. For the least disturbance of our soul-life occurs when the sentient body alone becomes independent. We can still maintain reason and the inner thread of consciousness which preserves awareness: we are still present, too, beside the compulsive images which appear because of the sentient body which has become independent.

When such a split occurs in respect of the intellectual soul and the ether body, then the situation is a much more difficult one. Then we enter more deeply those states which verge on the pathological. Nevertheless, it is difficult to decide where the healthy state ends and the pathological one begins. An intricate example will make clear how difficult it is to maintain the experiences of the intellectual soul in complete independence when the ether body goes on strike, when it refuses to be merely a tool of our thinking. When the ether body goes independent and resists the intellectual soul it prevents the thought from coming to expression fully, so that the thought becomes stuck half way and cannot be completed. This can happen with the most clever people, so-called. Let us take a grotesque example.

Everyone will smile at and easily recognise the logical absurdity of the statement: it is a logical conclusion that you still possess what you have not lost. You did not lose big ears, therefore you still have big ears. The absurdity arises because the thought is not in accord with the facts. But on exactly the same pattern—that there is a preceding statement “what you have not lost” which make an unjustified assumption which goes unnoticed—the most unbelievable errors can be committed in the most important questions in life where the matter is a little more complicated. Thus there is a philosopher⁴⁴ who greatly emphasised a theory set up by him about the human ego. We have often mentioned here how even in its definition the ego is different from all experiences which we can have. Everyone can call a table “table”, a glass “glass” and a watch “watch”. Only the word “I” cannot be used by anyone else when it describes ourselves. This is indicative of a fundamental difference between the experience of the ego and all other experience. Such things can be observed; or they can be half observed. And they are only half observed when conclusions are drawn such as by the philosopher: “therefore the ego can never become object, therefore the ego can never be observed.” And it seems a clever view when he continues: if the attempt were made to grasp it, the ego would have to be present externally whilst at the same time being present within itself. That would be no different to someone running around a tree and saying if only he runs fast enough he can catch up with himself from behind. Who would not be convinced when the dogma that the ego can never be grasped in itself is backed by such an example! And yet: the whole thing is based on the fact that such a comparison is not valid. For it is based on the assumption that the ego cannot be observed. If the comparison with the tree were to be used, it would be possible to say only: the ego must not be compared with the person running round the tree but at most with a person who winds himself round a tree like a snake; then perhaps the feet could be held with the hands. Thus the ego is something quite different from everything else within our experience. It is a substance which we can grasp as the coincidence of subject and object. This has been hinted at by mystics at all times in the language of symbols, in the image of the snake biting its own tail. Those who used this symbol understood that they were observing themselves, as it were, in the image before them.

This example demonstrates how we advance from the feelings and perceptions of our immediate perception which can become disharmonious only with the sentient body, to those things which affect not only pure feeling, pure perception, but the intellectual or mind soul. Where we have to digest thoughts internally, which is already a much less arbitrary process, a hindrance is caused not only by the images themselves, but there is something which offers quite a different sort of resistance which cannot be recognised by a thinking which fails to pursue its processes rigorously to their conclusion. We had an example how the human being can enmesh himself in a logic whereof he does not notice that it is only his logic and not the logic of the facts. A logic of the facts is only present when we retain mastery over the link between the intellectual soul and the ether body, and thus the mastery over the ether body. Therefore those pathological expressions of our soul-life which are primarily the result of a breakdown in the link between our ideas turn out to be caused by the ether body not being able to serve as a healthy tool for the expressions of our intellectual soul.

But now the question is justified: if an ether body which creates a hindrance for our intellectual soul to unfold, is part of our nature, is there any choice but to say that the causes affecting the soul such that it passes from mere error to mental disorder lie in something over which we have no control? In a certain sense such an example, if it is truly understood, makes us aware of something which has been emphasised here repeatedly and which is considered to be nonsense by many of our contemporaries—even the most enlightened. We observe that our ether body throws obstacles in the way of our intellectual soul, thus not allowing it to finish any train of thought. So instead of admitting here that we are powerless and can go no further, we pass muddled and distorted judgment. Our judgment from the intellectual soul becomes mixed up with the intrusions of our ether body. A peculiar situation: we think that the ether body belongs to the outer human being and then it interferes with the activity of the intellectual soul as if it were on an equal level. How can this be explained?

Purely on a verbal level one can point to “inherited characteristics”, etc. That is done by those who, because of certain fixed patterns of thinking, are unable to reflect logically on matters concerning the soul. But the philosophers who are able to reflect on the soul say: the error, the chaotic confusion which enters the soul in such a case cannot be the result merely of physical heredity. In contrast, a well-known modern philosopher describes our internal processes which go beyond the purely physical with a remarkable phrase. It might be described as a pretty phrase, were we not dealing with a serious subject, when Wundt⁴⁵ says: “This leads us into the perpetual darkness of evolution!” A person used to rigorous thinking will find such a phrase by a world famous philosopher strange. Compare with this the truth of spiritual science which says: soul and spirit can only originate from soul and spirit—a statement on a higher level which we have often seen as comparable with another truth which the great natural scientist Francesco Redi voiced in the 17th century in a different field: living matter can only originate from living matter. Spiritual science not only reveals physical heredity, but shows that the spiritual element is active in everything physical. And in the situation where the contrary effect of our ether body on the intellectual soul becomes too great, it is plausible that something must have formed and prepared our ether body which is similar to our intellectual soul—only it has badly prepared it. If we therefore find such an error in our intellectual soul in the present, and if we are able to maintain our reason, we can correct the error in such a way that it does not penetrate as far as our corporeality. And one must not think that every emotion immediately results in sickness. No one is more rigorous than spiritual science in the view that it is nonsense to ascribe to external influences without a second thought when a person becomes mentally disordered. But on the other hand it must be understood, even if we have no power to change our ether body, that it is saturated and imbued with the same laws of error which exist when a mistake is made, but that we become sick when the error comes to expression in the ether body. Such error cannot normally take effect immediately in our present life between birth and death. This only happens if it becomes repeated and habitual. For it is another matter if we continually compound error upon error between birth and death in a specific case, if we regularly succumb to certain weaknesses of the thinking, feeling and willing and live with them between birth and death. The outer bodily nature can only change a limited amount between birth and death. When we pass through the gate of death the physical body with all the good and bad qualities is destroyed and we take with us in our thinking, feeling and willing everything good and bad which we have created. And in constructing our outer bodily nature in the next existence we transmit into it the errors and the chaos, our weaknesses in thinking, feeling and willing from our present existence.

Therefore, with reference to an ether body which holds us back, an error in our present soul-life cannot immediately take shape in our ether body, but the error which at present is only content if our soul participates in the organisation of our next existence. What appear in our ether body as causes and as certain characteristics will not be traced back to our present existence, but they can certainly be found if we return to an earlier incarnation.

This shows us that we can understand a wide field of mental disorder only if we grope not merely in the secret “perpetual darkness of evolution” but if we go to an earlier existence of the human being. Nevertheless, this truth also must not be taken to extremes; for we must be aware that the human being has within him besides the qualities from an earlier life also those which are inherited, and that certain qualities of our outer human being must be considered as hereditary. It is necessary to distinguish carefully between what the human being carries with him from one existence to the next and his characteristics as descendant of his ancestors.

Now a similar disharmony can arise between our consciousness soul, which forms the basis of our self-consciousness, and our physical body. Then not only do those characteristics appear in our physical body for which we are responsible from earlier incarnations, but also those which can be found in the line of descent. But here, too, the principle is the same. The work of the consciousness soul can find an obstacle in the active laws of the physical body. And when the consciousness soul meets these obstacles then all the things arise which appear so cruelly in certain symptoms of mental disorder. Similarly all the unhappy aspects of a particular organ appear when that organ is particularly prominent in our physical body. When the organs of our physical body work properly together and none of them is more developed than the others, our physical body is a proper instrument for our consciousness soul, just as a healthy eye presents no obstacle to seeing. In this context we can draw attention to a case told by an important scientist of our time. A person had impaired vision in one eye. As a result of this it seemed to him particularly at dusk, as if he saw something of the nature of apparitions. Because this impairment of the eye influenced his vision, he often felt as if someone was standing in his way. Where such an effect by the eye creates an obstacle normal sight is not possible. These partial defects can appear in all different forms.

When the consciousness soul finds an obstacle in the physical body, this is attributable to the special prominence of the one or the other organ. For when all the organs of the physical body are working together normally it causes no resistance to the consciousness soul and we can give expression to our self-consciousness in a regular way. An obstacle is noticed only when an organ gains special prominence, for then resistance is encountered, but if this free intercourse with the outside world is obstructed and we do not notice the obstacle in our consciousness, ideas of megalomania and paranoia appear as symptoms of the actual, more deeply seated sickness.

In thus observing man as a complex being, disharmony and harmony in life can be understood. It was not possible to indicate more than briefly how the various members interact and how spiritual science can bring order and clarification to the wonderful results which are presented in the relevant literature today.

If we understand this we will be able to gain further insights. Insights into the reality of the inner human being and the interaction of the outer and the inner human being from incarnation to incarnation; how in certain failings of the outer human being, in failings of the ether body for example, there appear the consequences of weaknesses and mistakes from earlier stages of existence. But this also shows us that we will not always manage to overcome them by an inner regulated, strong soul-life, if the obstacles are too great. But it is possible in many respects, because if in abnormal soul-life there is only the conflict between outer and inner human being, then we can also understand that it is important to strengthen the inner human being as much as possible. A weak person who does not like to pursue his thinking rigorously to its conclusion, who does not want to define his ideas clearly, who is not intent on developing his feelings in such a way that they are in accord with his experiences, such a person will be able to show only weak opposition to the resistance of the outer human being: and if he bears the seeds of illness within him he will succumb to mental disorder when the time comes. But the situation is different if we can oppose sickness of the outer human being with a strong inner being, because the stronger of the two will win! From this we can see that although we cannot always be assured of victory over our outer nature, we can do much to keep the upper hand over it by the development of a strong, regulated soul-life. And we can see the reason for trying to develop our feelings and emotions and our will in such a manner that we do not feel affected by every minor inconvenience; for trying to expand our thinking to encompass the greater context; for seeking to pursue with our thinking not only the most obvious threads but to pursue them to their most detailed entailments; for being concerned to develop our desires in such a way that we do not want the impossible but are in accord with the circumstances. If we develop a strong soul-life we may still encounter a limit, but we will have done the utmost to make our inner being predominate over all external resistance.

Thus we can see the significance for the human being to develop his soul-life correspondingly. In the present there is little understanding for what is meant by developing the soul-life. It has been mentioned on similar occasions before that much weight is given today to gymnastics, for example, going for walks, training the physical body. I do not want to comment on the principle contained therein; these things can be healthy. But they quite certainly do not lead to good results if only the outer human being is taken into consideration, as if he were a machine, when exercises are done which only aim to strengthen physiologically. In gymnastics such exercises should not be undertaken at all which are characterised by the view that this or that muscle should be strengthened in particular; but we should take care that we experience an inner joy with every exercise, that we fetch the impulse for every exercise from an inner feeling of well-being. The impulses for the exercises should come from the soul. The gym teacher, for example, should be able to put himself in a position emotionally of experiencing how the soul feels one or another sort of well-being when one or another exercise is undertaken. Then we strengthen the soul; otherwise we strengthen only the body, and the soul can remain as weak as ever. Those who know life will find that exercises which are undertaken from this point of view have a health-giving effect and make quite a different contribution to the well-being of the human being than the exercises which are undertaken merely as if the human being were an anatomical machine. The connection between the life of soul and the life of the physical body is only revealed by the exact investigation of spiritual science. Those who believe that the physical can balance spiritual effort are unaware of an essential element. The spiritual scientist knows that he can become extremely tired, for example, when he is required to communicate a truth to another person and then has to listen to the other speak who is not yet able to express himself properly about the subject, who cannot yet form proper images in his thinking—whilst for example he does not become exhausted however much he researches into the spiritual world; that could be continued indefinitely. The reason for this is that when one is listening to someone else one is dealing with physical communication whereby the physical brain is involved, whilst spiritual research still requires the physical organs to some extent on lower levels, but requires them less and less the higher it reaches and therefore becomes correspondingly less exhausting. When the outer human being no longer has to participate exhaustion and tiredness no longer arise. It can be seen that differentiation must be made in spiritual activity, that there are differences whether spiritual activity is given its impulse from the soul itself or whether it is prompted from the outside. That is something which should always be taken into account: in the various stages of the human being's development those events always take place which correspond to the inner impulses.

Let us take an example which has been emphasised before and which can be found in my little work The Education of the Child in the Light of Anthroposophy.⁴⁶ There it says that the child up to the seventh year of age primarily feels the impulse in all its actions to imitate. Then, between the changing of the teeth and puberty, its development is characterised by what might be called “orientating oneself according to an authority” or acting according to the impression made on us by another person. Let us assume that these two stages of imitation and bowing to authority are ignored. If no account is taken of them the outer body, instead of becoming an instrument of the soul, will develop irregularly and the soul will then no longer have the opportunity in the consecutive periods of human development to affect in the correct way the irregular nature of the outer human being and interact with it. Then, when the human being enters a new stage of development at significant periods in human life, we see that to a certain degree a member of his being may have fallen behind if these rules are not observed. Ignoring this law lies at the basis of schizophrenia, dementia praecox. By ignoring the correct processes in earlier periods dementia praecox can arise as disharmony between the inner and outer human being, a symptom of belated imitation. It is often the case that the disharmony of those things which are cleanly divided by spiritual science is in many cases the cause of abnormality in the soul. Similarly we can see in the appearance of senile dementia towards the end of life the disharmony between inner and outer human being, brought about because the human being did not live in such a manner that harmony could exist between inner and outer man in the period between puberty and the time when the astral body is fully developed.

This shows us that knowledge of the human being can illuminate the nature of error and mental disorder. And even if we find only a superficial link, if a person cannot say that error, in so far as it is part of normal soul-life, can affect our outer nature, it has to be said in contrast that the law according to which the development of a strong logic, a regulated soul-life harmonious in feeling and willing can strengthen us against the obstacles which arise from the outer human being is greatly encouraging. Thus spiritual science gives us the possibility, perhaps not always, but most of the time, of countering the superiority, the supremacy of the outer human being. It is important that when we strengthen and nurture the inner human being we strengthen and nurture it against the predominance of the outer human being. Spiritual science gives us the healing power to do this. It therefore always emphasises the importance of developing ordered thinking which avoids irrelevancies, not to stop with one's thoughts half-way but to pursue them consistently to the end. That is why spiritual science, with its strict demands to order our soul-life in such a manner that it appears internally disciplined and in harmony, is itself a medicine against the predominance of the pathological symptoms of our outward bodily nature. And the human being can be victorious over pathological pre-dispositions when he can envelop bodily weakness, bodily mis-formation with the light of a healthy willing, a healthy feeling and a self-disciplined thinking. That is something which is unpopular today, and yet it is important for an understanding of the present. Thus spiritual science even gives us some consolation, namely that in the spirit, if we truly strengthen it, we continue to have the best remedy for everything which can affect us in life. By means of spiritual science we learn not merely to theorise about the spirit, but we learn to turn it into a healing power within us when we make the effort to continue where philistines like to stop: the half-finished thought. For it is nothing but half-finished thinking when it is said: “Prove what you say about repeated earth lives and so on!” It cannot be proved to the person who refuses to lead his thoughts to their conclusion. Whole truths cannot be proved with half thoughts. They can only be proved to whole thinking, and whole thinking has to be developed by the human being within himself.

If the indications which have been given here are developed further, it will be seen that this is central to the evil of our time: the disbelief in the spirit, But it will also be seen that an indication has been given here where the means lie to transform disbelief into belief, into true strong spirituality. The belief in reason is lacking in large measure in mankind today. Therefore the reasoned objectivity which is necessary to understand the truths of spiritual science is not always present. It is not with ridicule and irony, but with a certain sadness that the lines in Faust about certain people might be applied to our present time.

“If they possessed the philosopher's stone,
The philosopher would not match the stone.”⁴⁷

Reason can understand spiritual science and reasoned understanding of spiritual science can heal the furthest reaches of the bodily nature. That, by the way, is claimed by others than only by spiritual scientists today. This claim has also been made by those who tried to approach the spirit by other paths than modern spiritual science, but such people, too, are little understood in the present. Who would not ridicule Hegel today precisely because he emphasised the existence, the work and the necessity of reason everywhere? He emphasised it in such a manner that he thought of the work of reason in the human being today in the following way: “I imagine this human life as a cross”, and for Hegel the roses on the cross were equivalent to reason in the human being. That is why he prefaces one of his works with the motto: “Reason is the rose on the cross of the present”,⁴⁸ and belief in reason will make the cross victorious. Belief in reason and belief in disciplined thinking, in harmonious feeling and willing will attach the roses to the cross. We have the strength in us to counter what we call mental disorder, at least to a certain degree, when we have belief in harmonious feeling which can be developed, harmonious willing which can be developed and self-disciplined reason which can be developed and which must be developed. If we develop these three, then under all circumstances we will be more strong and triumphant in life. And because Hegel draws together in reason a harmonious feeling, willing and disciplined thinking, a reasoned intellectuality, he makes the statement which can serve as motto for us in developing our soul-life, that for the human being reason should be the rose on the cross of the present.

• 44. The reference is likely to be to Johann Gottlieb Fichte, whose philosophy of the ego bases on the principle that the true ego, as the founding principle which determines subject and object, can never become object itself.
• 45. Wilhelm Wundt, 1832–1920. Philosopher.
• 46. Rudolf Steiner, The Education of the Child in the Light of Anthroposophy, Rudolf Steiner Press, London, 1980.
• 47. Johann Wolfgang von Goethe, Faust II, Act 1, Imperial Palace, 11.5063/64.
• 48. Cf. the Introduction to G.W.F. Hegel's Philosophy of Right. (Grundlinien einer Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundriss).

Continuing our study of the evolution of European Cultures in the Fifth Post-Atlantean epoch, we come to the culture for which I found the following design when I was working out the forms for the columns in our Building. It includes a drop-like motif above (a). The justification for this design can be felt when one studies the Middle-European culture of the Post-Atlantean epoch. I say Middle-European expressly. The reason for this will emerge from the subject-matter itself.

In this Middle-European culture the most varied national elements have for centuries been gathered together, making it impossible to speak of a “national” culture in the same sense as in the case of the cultures of the Southern and Western peoples of Europe.

In considering this Middle-European culture we must bear in mind at the outset that at the present time it is to all appearances composed of the people of two State-organisations. Remember, please, that in these lectures I am not speaking specifically of States but of cultures, and am saying here that the Middle-European culture is composed of two State-organisations—the German Empire and Austria.

In the case of Austria we see immediately that it would be absurd to speak of a national State, for in Austria there is an agglomeration of national cultures of the most varied kinds. This has been brought about by history, and Austrian life really consists in the interplay of these national cultures.

History is also responsible for the fact that the culture of the German Empire appears today in a certain unified form. Let us enquire, to begin with, only into the culture of the German population of Germany, and that of the German population of Austria, which has indeed many connections with that of Germany, geographically too, but on the other hand is geographically separated from it by great mountains. We will think first of the German element in a general sense.

If we ask: What is German?—this question cannot be asked in the same sense as the question: What is French? What is English? What is Italian? This cannot be done, because a member of the German people—if this expression can be used at all—never knows in any particular period under what definition he stands. What he would necessarily express if he were to say: “I am a German”, would quickly change, and in a comparatively short space of time; from age to age he would nave continually to be moairying the concept of “German nationality” (Deutschtum).

It is highly significant that when during Germany's period of distress Johann Gottlieb Fichte gave his famous “Addresses to the German Nation”, in two of these Addresses he struggled to find a concept to express “German-hood” (Deutschheit). It was a struggle to find a concept to express “German-hood”, just as one struggles to find concepts for something one confronts quite objectively—not subjectively, as a people usually confronts the concept of nationality.

There lies in the striving of an inhabitant of Middle Europe a trait that must be described as an “aspiration to become something”, and not as an “aspiration to be something”. To “become” something, not to “be” something—so that in Middle Europe a an who understands his own nature would have to rebel against being classified under some particular concept. He wants to become what he is. What he is to become hovers before him as an ideal. Therefore Goethe's “Faust” characterises the innermost aspiration of Middle Europe in these words:

“Whoe'er aspires unweariedly
Is not beyond redeeming.”

or again:

“He only earns his freedom and existence,
Who daily conquers them anew.”

It is being in a state of becoming, being that is never stationary, perpetually aspirins towerds something, beholding in the far distance what it desires to become.

And so it can be said that the work that is so essentially characteristic of the Middle-European nature was necessarily an outcome of human aspiration. This work is Goethe's “Faust”, which in spite of its many perfections has countless imperfections; it is not a work of art finished and complete in itself. “Faust” could be written again in a later epoch and written quite differently, but even so it would still be an expression of the nature of the man of Middle Europe.

If we ponder deeply upon this we shall get the picture of the upward striving Ego in Middle-European humanity serpent-entwined.

Serpent-entwined! This means, striving with the wisdom that is undetermined, the wisdom that is forming? in process of becoming never living in any certainty of complete fulfilment. Such is the situation of the man of Middle Europe.

And then there is Faust's ascent into the spiritual world at the end of Part II. Through Goethe, Faust becomes a Messenger of the gods—if I may put it so. There can be no more graphic expression of this than the “caduceus”—the staff of Mercury.

But in still another way this German element can best be described by saying that its members are “messengers”. The messenger of the Spirit was Mercury. It is only necessary to consider what has happened, and we shall find that to be a bearer of the message of culture lies in the deep foundations of the character of the German people.

By way of illustration I will quote particular instances connected with Austrian culture. In examining the remarkable, very complicated structure of the Austrian State, we can recognise three filaments of the population. There were once—they have now for the moot part disappeared or are in process of disappearing—the inhabitants of northern Hungary in the Zipser district, certain inhabitants of Siebenbürgen and certain inhabitants of the lower Theiss district, the Banat. Who were these peoples? Thy were peoples who in earlier centuries: migrated from regions more to the West and had brought with them from there their German thinking and their German language. One of these filaments settled south of the Carpathians in northern Hungary. In my youth they were called the “Zipser Germans”. Today they are largely merged in the Magyars, They have entirely surrendered their folk-nature, but it has not entirely disappeared: it lives on in many impulses that are present among the Magyars, but also in the achievements of the industrious people of northern Hungary. They have not clamoured for any especial recognition from ths surrounding people, for they have made no real effort to avoid surrendering their German element to the general nature of their environment.

The inhabitants of Siebenbürgen are Saxons; they are of Rhenish descent. I myself came across them in the year 1887 when I gave a lecture in Hermannstadt. Today they are on the point of being absorbed into the Magyars, like the Zipser Germans. The folk-substance lives on but no claim is made for stress to be laid upon their own national element.

In the southern Theiss region (Banat) the people are pure Swabians who have migraterd. The inhabitants of Württemberg are called Swabians. The seine happened to them as to the people of the Zipser region; they were messengers, in the truest sense, of the element that is now dissipating under the influence of a quite different language. And if one is more closely acquainted with the situation, one knows how necessary it was that these people should be merged in a common Middle-European element, in order that this element might itself thrive.

The same thing could be demonstrated in numbers of other cases. Anyone who wants really to understand and not merely to judge according to stereotyped concepts, will find that such things disclose an overcoming, a suppressing of the nationalistic principle. Everything in Middle Europe is adapted to lift man out of the nationalistic principle and to promote the expression of his own nature as man.

Hence it would be ridiculous to call Faust a German figure, although he could have originated nowhere except in Middle Europe, and in the truest sense the play is to be numbered among the works most truly representative of Middle-European culture.

If these matters are really to be understood, we must bear in mind the many intertwinings that take place in the evolutionary process and disclose themselves when we think, for example, of what was said yesterday: that in French culture there has been a revival of ancient Greek culture. In a certain respect, of course, ancient Greek culture also lives in German art, especially in German poetry and dramatic art. Does not the Greek Iphigenia live again in Goethe's Iphigenia? Did not Goethe write an “Achilleid”, or at any rate a part?

One must always go to the very root of these matters. The Greek element does indeed live in Middle-European culture; but the essential point is how ancient Greek culture, born as it was out of the Intellectual Soul, lives again in the elements of the Intellectual South in French culture. The Greek element does not live in the thinking of the individual Frenchman, in his individuality, but in the way in which the folk-soul takes expression. In the individual Frenchman, indeed, it lives perhaps less consciously than, for example, in its reappearance in Goethe or in Schiller, but it is at work in French culture.

The whole inner impulse of ancient Greek culture lights up in French culture. One can of course refer to some such thing as Voltaire wrote in a letter of the year 1768, where he says: “I have always believed, I still believe and shall continue to believe, that as far as tragedy and comedy are concerned, Athens is surpassed in every respect by Paris. I boldly declare that all Greek tragedies are like the works of tyros compared with the glorious scenes of Corneille and the consummate art of Racine's tragedies.” This sentiment can be compared with what Schiller once wrote to Goethe, saying, in effect: “As you were not born a Greek or an Italian, but in this northern clime, you have had to let an ideal Greece come to birth within you.”—But for all that, one must not suppose that Hellenism appeared in Middle Europe in a form as adequate as that in which it appeared in French culture. In Goethe's “Iphigenia” the yearning for Greek culture can be perceived. Goethe believed that he had acquired a new understanding for art after experiencing it in Italy, yet his “Iphigenia” has something about it that is quite different from anything in a Greek work of art. The essence of the matter is the artistic form in which things are presented. A very great deal could be said on this subject, but in these lectures I am trying merely to give indications. The revival of the Intellectual or Mind soul culture in the French people is shown in their way of living, their modus vivendi.

When we study Voltaire's assessment of the evolutionary history of humanity, he seems to us entirely Greek. Here and there, of course, people have indulged in fantastic notions about ancient Greek culture. but if one known the kind of thing a Greek might have said and then reads a little poem by Voltaire, one can feel what is meant by speaking of the revival of Greek culture. The gist of this little poem is as follows: Full of beauties and of errors, the old Homer has my profoundest respect; he, like every one of his heroes, is garrulous, overdone—yet for all that, sublime.

A Greek, of course, could never have expressed himself about Homer in this way, but about other things, certainly. It is quite typically Greek.

Looking for an expression to use instead of the word “nationality” in the case of Middle-European culture, we find, even from geographical considerations, the words: “Striving after individuality”. And within this striving after individuality we include not the German only, for Middle Europe must be taken to embrace a number of other peoples as well, in all of whom this striving is present in a most marked degree. This striving after individuality is to be found in the Czechs, the Ruthenians, the Slovaks, the Magyars, in spite of all their external differences; and finally it is to be found at the other pole of German culture, in the Poles. In them, the element of individuality is developed to the extreme. Hence the intensely individualistic world-outlook of really great Poles: Tovianski, Slovacki, Mickiewitz. Hence, too, the very essence of Polish philosophy, which emanates entirely from the individual as such. (Whether this philosophy is attractive or the reverse, according to taste, is not the point at all; these things must be looked at objectively.) As for the Polish attitude to religion, the fact that in a given case the one concerned happens to be a Pole can always be ignored. And it is the same in this whole agglomeration of peoples which constitutes Middle European culture; one trait is common to them all a striving after individuality.

Polish Meseianism is only the other pole of this striving; it takes the form more of a philosophical ideal, but it is the same in essence as what comes to expreesion in Goethe's “Faust” as the character of the striving personality, of the single individual.

The following design expresses what is at work in Middle Europe. What comes from above is indicated in this upper, twofold motif; it must be two-fold, because on the one side there is the idealism that is present in Middle Europe and on the other, the sense for the practical. The important thing in the design is not the relative size of the forms but the fact that the one (a) is at the side of the motif and the other (b) arches above the motif. The latter (b) represents what expresses itself in the peculiar, not very strong, kind of tie which the population of Middle Europe has with the soil, in one case more, in another case less marked.

The form at (a) indicates the trait that expresses itself in the thought element of Middle Europe, with its inclination towards philosophical speculation. There was a suggestion of these two motifs, although what they really indicate was but little understood, in a characterisation of the Germans once in in a foreign nation, to this effect: The Germans can till the soil and they can sail in the clouds—(this did not refer to ballooning, but to flights of mind)—but they will never be able to navigate the seas.

This is a strange utterance when one thinks of the German Hanseatic League, but it was actually made. It does, after all, point to two capacities with which the spiritual worlds have endowed the Germans—and these are at the same time Middle-European capacities.

The Ego is that principle in the human soul which has first and foremost to come to terms with itself; consequently there will be a seething and a swirling in this Ego-element. Whatever foreign wars the Germans have waged and will wage, the really characteristic wars are those which Germans have waged against Germans, in order to bring about inner clarification. If one follows the course of the wars fought out inside Germany, one has a faithful picture of what goes on within the enclosed Ego of man himself.

I have pointed out—the thought is to be found in many of my lectures—that the Ego could never have become conscious of itself if it were not kindled anew every morning by the outer world. The Ego wakens into consciousness through being kindled by the outer world; if this did not happen the Ego would be there, certainly, but it would never become a centre of consciousness. Every guiding-line given by Spiritual Science concerning the being of man is confirmed by the external facts.

The configuration assumed by the Middle-European States does not really originate from these States themselves but has been determined from outside. I will speak of Austria first. When I was young, numbers of people there were constantly saying that this agglomeration of peoples which constituted Austria must soon dissolve, that it was ready for dissolution. Those who understood something about world-evolution did not hold this view, because they knew that Austria was not held together from within but from outside. This can be demonstrated in all details by history.

If one were to speak quite objectively of the latest configuration of Middle Europe, of the German Empire; one would have to say: The German has always talked of the ideal of the one united German Empire. But perhaps it would still not be there if the French had not declared war in 1870 and so forced on apace the founding of the German Reich. It was really consolidated frcm outside rather in the way the Ego is kindled each morning by the outside world. Otherwise it might still be a goal to be striven for, an ideal existing, perhaps, only in the minds of the people.

All these things must be weighed quite objectively, particularly by those who adhere to the principles of Spiritual Science. Only so can one survey, calmly and dispassionately, what is taking place in the fifth Post-Atlantean epoch of culture. I can give guiding-lines only, for the subject could obviously not be exhausted in fifty lectures. And every lecture would present further proof of the truth of what can only very briefly be indicated here.

So we may say that the spiritual scientist can acquire a picture of European culture in which he perceives the interworking of Sentient Soul, Intellectual Soul or Mind Soul, Consciousness Soul and Ego. And through this knowledge a lofty ideal can stand before us that of being able to play our part in bringing it about that in place of the present chaos, harmony shall arise in the individual human soul.

This is possible, but only possible if every single individual presses on toward objectivity. The individual man stands at a higher level than the nation. in our time these things are obscured in many ways. It is necessary to say these things, once at any rate. It is my spiritual duty to say them, and only because it is my spiritual duty do I say them at the present time.

We are living in an age when perception of what constitutes the harmony between the soul-members represented by the several peoples, and also of everything that is taking place around us, seems to be more clouded than ever before. In so saying I do not lay the main stress upon what is happening on the battlefields—for that must be judged in the light of other necessities—but upon the judgments now current among the peoples. They all seem to be at utter variance with what ought to be.

I have already spoken here about a symptomatic experience I have had in connection with my last book (“Die Rätsel der Philosopnie”). I had written up to page 206, and then the war broke out. What follows after this point—the brief outline of Anthroposophy—was written actually during the war. I tried to give an objective picture of the philosophy

of Boutroux and of Bergson. I do not believe that anyone could fail to realise the complete objectivity of what I said, even though only a brief space could ba allotted to the subject. It was necessary to call attention to the fact that Bergeon's philosophy is not original and in a certain way is lightly formulated. From pages 199-204, the views of Boutroux and Bergson were set forth without comment, and then on page 204, I said: “Out of easily formulated, easily attainable thoughts, Bergson presents an idea of evolution which, as the outcome of very profound thinking, W. H. Preuss had already presented in his book “Geist und Stoff” (“Spirit and Matter”) in 1882. Then, on pages 205-69 the philosophy of the lonely thinker Preuss is dealt with. It would naturally have been Bergeon's duty to make himself conversant with the ideas of Preuse. I say expressly, it would have been his duty to know something about the philosophy of Preues, for a philosopher ought to be aware of the ideas of his contemporaries if he proposes to write. Please bear in mind that I said, it would have been his duty to know this philosophy—for I may very possibly be accused of having said that Bergson intentionally kept silent about Preuss. I said no such thing and the passage quoted above stands there for all the world to see.

Now suppose that everything the different peoples have said about each other during these last weeks had not been said—in that case the above reference to Bergson would have been considered an objective statement. But now it will in all probability not be so regarded. Naturally, I shall not at any other time be able to speak differently about this matter. Those who stand on the ground of Spiritual Seience must remain objective. At the present time, things that ought to be clearly perceived are clouded over; but when a sufficiently large number of people have taken Spiritual Science to their hearts and are really steeped in it there will emerge out of this obscurity the ideal arising from the truths of Spiritual Science.

What we know of these truths—it is only a question of being steeped in them deeply enough—enables us to develop the right feeling for them. Let those who want to feel the true relationship between the different cultures, read what is contained in the forms of our columns and architraves, let them contemplate the curves and forme, and they will understand the spiritual relationships between the several nations. Not a single motif is accidental. When you look at a motif, when you see how it passes over from the third pillar to the fifth, you have there an expression of the relationship between the peoples corresponding to the two columns. From these architraves you can envisage the inner configuration of the soul-life of the peoples.

You enter the Building by the West door, and as you move towards the East you can feel what makes man truly man, in that he gathers into his soul what is good and admirable in each of the particular cultures—and then, as we hope, it will all sound together in harmony in the second, smaller part of the Building under the small cupola. Those who open their hearts to the Building will find the way out of tie prevailing obscurity; those who do not, will be swept along in it.

As we go towards the East, this next motif links on to the last (see pages 1 and 11). It is evident that this new form has arisen out of the foregoing Staff of Mercury! whereas in the latter the serpent-motif spreads horjzonally into the world, here the main motif points upwards and forks downwards, receiving what comes from above like a blossum opening downwards.

In this, which is the Jupiter motif as the former was the Mercury motif, the East of Europe is expressed. With its tapering slenderness this motif suggests folded hands stretching upwards to what comes from above, and gliding by their side that with which earthly man has to connect himself as it comes down from above like a flower.

It is not at all easy for the European to understand this motif and what lies behind it, because it is connected much more with the future than with the present. On account of the character of modern language it is extremely difficult to find words to characterise what lies behind this motif. For once spoken, the words would immediately have to signify something different, if they were to be really expressive. One cannot speak of the Russian element in the same way as one can speak of the English, French and Italian elements. We have already seen that we cannot speak of a “national” element in the case of Middle-European culture in the same sense as in the case of the cultures of Western Europe; still less can we speak of the Russian element in this sense. For does Russia present a picture similar to that presented by the English, French or Italian peoples? Most, certainly it does not! There is something in the Russian nature that is like a transformation of Western Europe, but a transformation into something totally different.

In the West of Europe we see national cultures whose fundamental character can be discerned by deepening our knowledge of the culture actually existing there. In the German nature we find a state of incompleteness, a striving after something that is not present, but is there as an ideal only. But this striving after the ideal lives in the blood, in the astral body and the etheric body of the man of Middle Europe. Looking over to the East we see a magnificently finished philosophy of religion, a culture that is eminently a religious culture. But can it be called “Russian”? It would be absurd to call it Russian, even though the Russians themselves do so, for it is the culture that came over to them from ancient Byzantium; it is a continuation of what originated there.

Naturally, what lives in the Sentient Soul comes from the Sentient Soul; what lives in the Intellectual Soul comes from the Intellectual Soul; what lives in the Consciousness Soul comes from the Consciousness Soul; and what lives in the Ego, even though it is in flow, in a perpetual state of becoming, proceeds from the Ego. But what comes from the Spirit Self is something that descends out of the Spirit into the Sentient Soul, the Intellectual Soul and the Consciousness Soul.

The Spirit Self comes down from above towards Sentient Soul, Intellectual Soul, Consciousness Soul and Ego. This Spirit Self must announce itself through the fact that something foreign hovers down, as it were, upon the national culture. So we see that, fundamentally, everything it has hitherto experienced as its culture is foreign to tbe Russian soul, and has been foreign over since the time when the Greco-Byzantine culture was received, up to the external institutions that were imported from outside by Peter the Great. So we see bow through the Spirit Self there daecends the force which strives down to the soul-forces; but the Spirit Self will be able to give effect to its true force, its true character, only in the future. The Russian soul has, however, to make preparation for the reception of the Spirit Self.

Quite obviously what has reached the Russian soul from foreign elements is not the Spirit Self that will come in the future. But just as the Byzantine influence, Eastern Christianity, Western culture, have descended upon Russian souls, so, one day, the Spirit Self will descend. At the present time there is nothing more than preparation for it, nothing more than an inclination towards receiving it.

Examples can be given to illustrate everything for which Spiritual Science gives guiding-lines. Here is an example lying close at hand.—I have often spoken of the greatness of the philosopher Solovieff. His greatness was first revealed to me through spiritual observation, for I know that he is even greater, has effected even greater things, since his death in 1900 than he had effected before his death.

But let us consider the facts; you can convince yourselves from Solovieff's own writings. Many of them have been translated. There are the translations by Nina Hoffmann, by Keuchel, and now the excellent translation by Frau von Vacano, “Die geistigen Grundlagen des Lebens”.

If a man of Middle Europe steeps himself in the works of Solovieff, he can have a remarkable experience—especially since the latest translation has become available. It is extraordinarily interesting. One who is really conversant with Western and Middle-European philosophy will ask himself at first: Is there anything new in Solovieff? If we compare Solovieff with Western philosophy, we shall find not a single new thought as far as the actual text is concerned; there is nothing, absolutely nothing, not even in a turn of phrase, that could not equally well have been written in the West. And yet there is something altogether different.

But if you search for this difference in the philosophy itself, in what has been written, reading it as you read an ordinary book, you will not discover what is different. For what is different is something that is not contained in the sentences themselves. It is not in them, and yet it is there. What is contained within and behind the sentences will eventually be found by the sensitive soul, despite the conviction, after reading the book, that it contains nothing that differs from West European philosophy. What is contained in Solovieff's works is a certain nuance of feeling which may seem to the man of Middle Europe like a sultry atmosphere. Sometimes one feels as though one were in an oven, particularly when great and far-reaching questions are involved. If you follow a sentence closely, you will discover that nothing of exactly the same kind emerges as it does in the case of a West European philosopher. There is a certain tone of feeling which resounds as if it were unending expectant; this tone of feeling has a mystical character; certainly, it is still a sultry mysticism which may even contain an element of danger for the man of Western Europe if he allows himself to be affected by it.

But if one knows what lies in the substrata of the human soul—and it is necessary to know this—and really gets to the root of this element of sultriness, then it is certainly not dangerous. I believe that unless anyone has knowledge of the undertones of the life of soul, the essence of the difference in Solovieff's works will escape him and he will simply be convinced that he is reading a philosopher belonging to Western Europe. It is a very strange phenomenon, a phenomenon which clearly shows that what must come out of the East has not yet been uttered, above all has not yet been put into words.

We can recognise the characteristic traits of the European cultures from another angle by considering, for example, the following.—Something of the very essence of French culture, the Intellectual Soul culture, is contained in a certain saying of Voltaire. It will certainly be discerned by anyone who is able to perceive realities from symptoms. The saying, “If God did not exist, he would have to be invented”, is rightly attributed to Voltaire. This presupposes—otherwise the utterance would have no sense that God would have to be believed in; for he would hardly be invented for amusement.

Such a saying could be formulated only by a mind working entirely out of the Intellectual Soul, the Mind Soul, and having confidence in what arises from it—even in the matter of invention; for this belongs to the sphere of the Intellectual Soul.

Now let us take a Russian: Bakunin. He formulated the saying differently—and that is very remarkable. He says, “If God existed, he would have to be abolished.” He discovers that he cannot tolerate the existence of God if he is to claim validity for his own soul.—And another saying of Bakunin is very characteristic: “God is—and man is a slave”—the one alternative. The other is: “Man is free—therefore there is no God.” He cannot conceive a way out of the circle and decides to choose between the two alternatives. He chooses the second: “Man is free—therefore there is no God.”

This is a picture of the contrast between culture in Western and in Eastern Europe. West-European culture can still reconcile the idea of the free man with the idea of God. But in East-European culture there may be no God who coerces me, otherwise I am not free, I am a slave.

One feels the whole cleft between Sentient Soul, Intellectual Soul, Consciousness Soul and Ego on the one side and the Spirit Self, which is present now, as it were, in counterpart, and is only preparing, its true being. We feel the whole cleft in what confronts us from the East, and we feel the lack of kinship of the East with the West when we perceive what effect representative personalities of the East make upon West-European culture. Who in the West, if he is not already a student of East-European culture, could understand what the Devil says to Ivan Karamazov? Who could reallyunderstand what Gorki calls “gruesome, yet veritable truth”?—“Yes, well, what is the truth? Man is the truth! What does it mean—Man? You are not it, nor am I it, and they are not it.—No! But you, I, they, old Luke, Napoleon, Mahomet all of us together are it! That is something quite tremendous! That is something wherein all beginnings are lodged, and all endings.—All in man, all for man. Man alone exists; all else is the work of his hands and of his brain. Man! Simply colossal! The very sound is exalted! MM—A—N! One should respect man! Not take pity on him—not degrade him by pitying him—but respect him!”

And how does one who has been an actor speak about his relationship to the public? And how the convict?—“I have always despised those people who are too much concerned with satiety. Man himself is the main thing! Man stands at a higher level than the satisfied stomach!”

It will be very difficult for the West to understand such things, for they give expression to the mystical suffering of the East; they let the cleft be felt between what is yet to come in the East and what lives in the West and in Middle Europe.

This immense cleft indicates to us that what is there in the East today is not the real East at all. I should have a great deal to say on the subject but can only indicate these things. This East is something of which the East itself still knows little, something concerning which it only dimly senses what it will become in the future

We understand well that it must be difficult for this East of the future to find, the bridge leading to its own true nature, to find itself, for we are confronted by no less a phenomenon than that the East still lives in feeling, still in something that is unutterable; it is seeking for a form of utterance. It seeks it in the East, seeks it in the West. The East was greatly enriched by what the Byzantine element brought to it but when the East gives expression to this, it no longer belongs to the East's own being; it is foreign to the East's own being.

But one thing leads above all clefts, namely, what we know as the true Science of the Spirit. And if what is now going on in West and Middle Europe can show us that without Spiritual Science the further course of evolution must lead ad absurdum, the East shows us that progress is utterly impossible unless understanding is reached through Spiritual Science.

Through Spiritual Science men will find and understand one another—in such a way that not only will their theoretical problems be answered, but the sufferings of culture will also be healed.

Even more than elsewhere there will be opportunity for the East to feel the events of today as a hard testing. For what must needs be felt there in particular strength will be in complete opposition to every impulse, in the East that willed this war. And still more than in the West and still more than in Central Europe does it hold good for the East, that self-identification with the active motives of this war is a denial of its own true being. Everything in the East that has led to this war will have to disappear if the sun of salvation is to rise over the East.

Our Building should become part of our very hearts, my dear friends, for it expresses everything that I try to say about it in sketchy words. More deeply than by any words you can understand what I have now said when you have a right feeling for the Building, when you feel that everything is contained there—in every curve, in every motif.

Our Building should be something that can be called “A Dome of Mutual Understanding among European Humanity”, So it is perhaps in a particular sense—I must say this, for it is my duty to say it—also a contribution towards what is to be found in the preface to my book “Theosophy”, namely, that Spiritual Science is something that our age rejects in the intellect and on the other side longs for in the soul, and of which it is in dire need.

When we contemplate the events of today we can say that Anthroposophy is something from which European humanity in the present epoch is as remote as it ought to be near, is something that it should long for with every fibre of its being. For if Spiritual Science penetrates our hearts in a way that could at the moment only be indicated in interpreting the forms of the columns and architraves, then the souls of European humanity will stand in the right relationship to each other.

If Anthroposophy—and for our immediate present this is still more important—if Anthroposophy fulfils its task in the human soul in having a clarifying effect in the thoughts of men, bringing real clarity into them, permeating and rectifying them, then a very great deal will have been achieved for the immediate future. For as well as the fact that men's hearts are not rightly related to each other in our materialistic age, the karma of which we are experiencing, men's thought, too have gone astray. Men do not want to understand each other; but not only that; they have perhaps never lied about each other to such a colossal extent as they do in our time! That is still worse than what is happening out there on the battlefields, because its effect lasts longer and because it works up even into the spiritual worlds. But at bottom it is sheer slovenliness of thought that has brought us to the pass we have already reached. Therefore Anthroposophy is today the most urgent of all necessities in the evolution of humanity!

Already one can ask the question: Are people today still capable of thinking? And further: Do not people feel that they must first have knowledge of the actual facts about which they want to think and speak?

I raise these two questions today because, as I have said, it is my duty to do so. What is at work in Middle Europe was called “Bernhardism” by the American ex-President Roosevelt. I will not discuss what the ex-President has said but will point to something that is not usually noticed. Fundamentally, this book which I have in my hand and is the one alluded to by Roosevelt, is a very serious book: “Germany and the Next War”, by Friedrich Bernhardi, written in 1912. The author was one who knew a great deal about this impending war from an external, exoteric, point of view, and for this reason the book is extraordinarily instructive. But what kind of thinking do we find in a book that in its own way is honest and sincere? Here is a chapter entitled: “The Right to make War”. Naturally, if one talks of a right to make a war, one must take a standpoint determined by a community of people, not by individuals; in other words, one speaks out of the consciousness of the Luciferic and Ahrimanic spirits. Here is a passage which from the standpoint of the author is well meant, full of good intention. The attempt is made to explain that as long as there are separate nations, these nations have a right to make war on each other. The passage continues: “The individual can perform no nobler moral action than to sacrifice his own existence to the cause which he serves, or even to the conception of the value of ideals to personal morality... Similarly, nations and States can achieve no loftier consummation than to stake their whole power on upholding their independence, their honour, and their reputation.”

The first part of the passage is correct, but the thought behind it as a whole is absurd; States cannot adopt a selfless standpoint, because with them totally different conditions prevail. We must be clear in our minds about this. Imagine yourselves in the shoes of an Austrian statesman after the events which culminated in the assassination of a Serb at Serajevo.—Can one speak there in the sense of the foregoing passage? Most certainly not! A statesman is obliged to act as the egoism of the State demands. And so quite correct utterances are made today while the thought behind them is utterly false. This is only one example. The spiritual-scientific attitude here will he illuminating in the truest sense of the word, if only there are a sufficient number of people to represent it. These are not trivial matters; they are matters of vast significance. For they have all combined into what has now led to this terrible outbreak of war. I say this, becausel I know it. I say it because at the same time I can truly say—so far as anything of this nature can be said in the sense in which an occultist means it—that I have suffered and am still suffering enough from the events of these last weeks. I have gone through enough shattering experiences beginning with the Serajevo assassination and including much else. Never before have I myself seen anything as astounding, nor have I heard from occultists of anything as astounding, as what followed upon the assassination at Serajevo. A soul was there lifted into the spiritual worlds who produced an effect entirely differerst from that produced by any other soul; this soul became, as it were, a cosmic soul, forming a cosmic centre of force around which all the prevailing elements of fear gathered, All the existing elements of fear gravitated towards this soul—and lo! in the spiritual world exactly the opposite effect was produced than had been produced in the physical world. In the physical world, fear held back the war; in the spiritual world it was an element that hastened on the war, hastened it rapidly. To have such experiences for the first time is one of the most shattering moments that can occur in occult observation. If at some time or other, what has happened in the last eight or ten weeks is objectively surveyed, it will be possible, even by following the outer events, to recognise something that is like a mirror-image of what was happening in the spiritual.

It is the task of Anthroposophy, today more than ever, to learn objectivity from the evente of the time—true objectivity, which is so remote from the attitude prevailing today. I tried to bring out this point by asking two questions: “Are people today still capable of thinking?” and “Do people try, do they accustom themselves to look for the real facts when they want to think or speak?” Do they really do this?

Wherever we look—when men and whole nations are lying about each other on such a colossal scale—everywhere it is evident that the feeling of duty to put facts to the test, to go into the real facts, is lacking, even in high places.

This duty to test facts must be deeply engraved in the hearts of anthroposophists. We must learn to realise that among people who are to be taken. seriously, things must no longer happen as they are happening today, so universally.

As anthroposophists we must realise that these things need to be kept firmly in minds for otherwise we shall not emerge from this chaos in cultural life. With strict earnestness we must adhere to our basic principle: “Wisdom is only in the Truth”. Our whole Building is an interpretation of this principle. We must learn to read our Building—that is the important thing. When it is rightly read, an attitude of earnestness, of conscientiousness, of longing for truth, will grow in our hearts in connection with cultural and spiritaal life.

If our friends permeate themselves with the conviction that the truth rests upon the foundation of the facts of evolution, then their activities will bring blessing everywhere, no matter to which nation they belong. But if they themselves adopt a one-sidedly nationalistic standpoint, they will certainly not be able to do what is right in the anthroposophical sense.

The reason why Blavatsky's Theosophy went astray was that from the outset the interests of one portion of humanity—not the English, but the Indian—were placed above the interests of mankind as a whole. And it is true in the deepest sense that only that leads to genuine occult truth which at all times places the interests of humanity as a whole above those of a portion of humanity—but does so earnestly, with the most earnest, deepest feelings. Occult truth is clouded over the very moment the interests of one part of humanity are made to override the interests of the whole. Difficult as this may be at a time like our own, nevertheless it must be striven for by those who in the true sense of the word call themselves anthroposophists.

[ 1 ] When I observe how a billiard ball, when struck, communicates its motion to another, I remain entirely without influence on the course of this observed process before me. The direction and velocity of the motion of, the second ball is determined by the direction and velocity of the first. As long as I remain a mere spectator, I cannot tell anything about the motion of the second ball until it has happened. It is quite different when I begin to reflect on the content of my observations. The purpose of my reflection is to form concepts of the occurrence. I connect the concept of an elastic ball with certain other concepts of mechanics, and consider the special circumstances which obtain in the instance in question. I try, in other words, to add to the occurrence which takes place without my assistance a second process which takes place in the conceptual sphere. This latter one is dependent on me. This is shown by the fact that I can rest content with the observation, and renounce all search for concepts if I have no need of them. If, however, this need is present, then I am not content until I have established a certain connection among the concepts, ball, elasticity, motion, impact, velocity, etc., so that they apply to the observed process in a definite way. As surely as the occurrence goes on independently of me, so surely is the conceptual process unable to take place without my activity.

[ 2 ] We shall have to consider whether this activity of mine really proceeds from my own independent being, or whether those modern physiologists are right who say that we cannot think as we will, but that we must think exactly as the thoughts and thought-connections determine, which happen to be in our consciousness at any given moment. (Cp. Ziehen, Leitfaden der Physiologischen Psychologie, Jena, 1893, p. 171.) For the present we wish merely to establish the fact that we constantly feel obliged to seek for concepts and connections of concepts, which stand in a certain relation to the objects and processes which are given independently of us. Whether this activity is really ours, or whether we are determined to it by an unalterable necessity, is a question which we need not decide at present. What is unquestionable is that the activity appears, in the first instance, to be ours. We know for certain that together with the objects we are not given their concepts. My being the agent in the conceptual process may be an illusion; but there is no doubt that to immediate observation it appears so. Our present question is, What do we gain by supplementing a process with a conceptual counterpart?

[ 3 ] There is a far-reaching difference between the ways in which, for me, the parts of a process are related to one another before, and after, the discovery of the corresponding concepts. Mere observation can trace the parts of a given process as they occur, but their connection remains obscure without the help of concepts. I observe the first billiard ball move towards the second in a certain direction and with a certain velocity. What will happen after the impact I cannot tell in advance. I can once more only watch it happen with my eyes. Suppose someone obstructs my view of the field where the process is happening, at the moment when the impact occurs, then, as mere spectator, I remain ignorant of what happens after. The situation is very different, if prior to the obstruction of my view I have discovered the concepts corresponding to the nexus of events. In that case I can say what occurs, even when I am no longer able to observe. There is nothing in a merely observed process or object to show its connection with other processes or objects. This connection becomes obvious only when observation is combined with thinking.

[ 4 ] Observation and Thinking are the two points of departure for all the spiritual striving of man, in so far as he is conscious of such striving. The workings of common sense, as well as the most complicated scientific researches, rest on these two fundamental pillars of our Spirit. Philosophers have started from various primary antitheses, Idea and Reality, Subject and Object, Appearance and Thing-in-itself, Ego and Non-Ego, Idea and Will, Concept and Matter, Force and Substance, the Conscious and the Unconscious. It is, however, easy to show that the antithesis of Observation and Thinking must precede all other antitheses, the former being for man the most important.

[ 5 ] Whatever principle we choose to lay down, we must either prove that somewhere we have observed it, or we must enunciate it in the form of a clear thought which can be re-thought by any other thinker. Every philosopher who sets out to discuss his fundamental principles must express them in conceptual form and thus use thinking. He therefore indirectly admits that his activity presupposes thinking. We leave open here the question whether thinking or something else is the chief factor in the development of the world. But it is at any rate clear that the philosopher can gain no knowledge of this development without thinking. In the occurrence of phenomena thought may play a secondary part, but it is quite certain that it plays a chief part in the forming of a view about them.

[ 6 ] As regards observation, our need of it is due to our organization. Our thought about a horse and the object “horse” are two things which for us emerge separate from each other. The object is accessible to us only by means of observation. As little as we can form a concept of a horse by merely staring at the animal, just as little are we able by mere thinking to produce the corresponding object.

[ 7 ] In sequence of time observation even precedes thinking. For we become familiar with thinking itself in the first instance by observation. It was essentially a description of an observation when, at the beginning of this chapter, we gave an account of how thinking is kindled by an objective event and transcends what is merely given without its activity. Whatever enters the circle of our experiences becomes an object of apprehension to us first through observation. All contents of sensations, all perceptions, feelings, acts of will, dreams and fancies, representations, concepts, Ideas, all illusions and hallucinations, are given to us through observation.

[ 8 ] But thinking as an object of observation differs essentially from all other objects. The observation of a table, or a tree, occurs in me as soon as those objects appear within the horizon of my field of consciousness. Yet I do not, at the same time, observe my thinking about these things. I observe the table, and I carry out the thinking about the table, but I do not at the same moment observe it. I must first take up a standpoint outside of my own activity, if I want to observe my thinking about the table, as well as the table. Whereas the observation of things and processes, and the thinking about them, are everyday occurrences making up the continuous current of my life, the observation of the thinking itself is a sort of exceptional state. This fact must be taken into account, when we come to determine the relation of thinking to all other objects. We must be quite clear about the fact that, in observing the thinking, we are applying to it a method which is our normal attitude in the study of all other contents of the world, but which in the ordinary course of that study is not usually applied to thinking itself.

[ 9 ] Someone might object that what I have said about thinking applies equally to feeling and to all other spiritual activities. Thus it is said that when, e.g., I have a feeling of pleasure, the feeling is kindled by the object, but it is this object I observe, not the feeling of pleasure. This objection, however, is based on an error. Pleasure does not stand at all in the same relation to its object as the concept formed by thinking. I am conscious, in the most positive way, that the concept of a thing is formed through my activity; whereas a feeling of pleasure is produced in me by an object in a way similar to that in which, e.g., a change is caused in an object by a stone which falls on it. For observation, a pleasure is given in exactly the same way as the event which causes it. The same is not true of the concept. I can ask why an event arouses in me a feeling of pleasure. But I certainly cannot ask why an occurrence causes in me a certain number of concepts. The question would be simply meaningless. In thinking about an occurrence, I am not concerned with an effect on me. I learn nothing about myself from knowing the concepts which correspond to the observed change caused in a pane of glass by a stone thrown against it. But I do learn something about my personality when I know the feeling which a certain occurrence arouses in me. When I say of an object which I perceive, “this is a rose,” I say absolutely nothing about myself; but when I say of the same thing that “it causes a feeling of pleasure in me,” I characterize not only the rose, but also myself in my relation to the rose.

[ 10 ] There can, therefore, be no question of putting thinking and feeling on a level as objects of observation. And the same could easily be shown of other activities of the human spirit. Unlike thinking, they must be classed with any other observed objects or events. The peculiar nature of thinking lies just in this, that it is an activity which is directed solely on the observed object and not on the thinking personality. This is apparent even from the way in which we express our thoughts about an object, as distinct from our feelings or acts of will. When I see an object and recognize it as a table, I do not as a rule say, “I am thinking of a table,” but, “this is a table.” On the other hand, I do say, “I am pleased with the table.” In the former case, I am not at all interested in stating that I have entered into a relation with the table; whereas, in the second case, it is just this relation which matters. In saying, “I am thinking of a table,” I enter already the exceptional state characterized above, in which something is made the object of observation which is always present in our spiritual activity, without being itself normally an observed object.

[ 11 ] The peculiar nature of thinking consists just in this, that the thinker forgets his thinking while actually engaged in it. It is not thinking which occupies his attention, but rather the object of the thinking which he observes.

[ 12 ] The first observation which we make about thinking is that it is the unobserved element in our ordinary spiritual life.

[ 13 ] The reason why we do not notice the thinking which goes on in our ordinary life is no other than this, that it is caused by our own activity. Whatever I do not myself produce appears in my field of consciousness as an object; I contrast it with myself as something the existence of which is independent of me. It comes to meet me. I must accept it as the presupposition of my thinking. As long as I think about the object, I am absorbed in it, my attention is turned on it. To be thus absorbed in the object is just to contemplate it by thinking. I attend, not to my activity, but to its object. In other words, whilst I am thinking, I pay no heed to my thinking which is of my own making, but only to the object of my thinking which is not of my making.

[ 14 ] I am, moreover, in exactly the same position when I enter into the exceptional state and reflect on own thinking. I can never observe my present thinking, I can only subsequently take my experiences about the process of my thinking as the object of fresh thinking. If I wanted to watch my present thinking, I should have to split myself into two persons, one to think, the other to observe this thinking. But this is impossible. I can only accomplish it in two separate acts. The thinking to be observed is never that in which I am actually engaged, but a different one. Whether, for this purpose, I make observations of my own former thinking, or follow the thinking-process of another person, or finally, as in the example of the motions of the billiard balls, assume an imaginary thinking-process, is immaterial.

[ 15 ] There are two things which are incompatible with one another: productive activity and the contemplation of it. This is recognized even in the First Book of Moses. It represents God as creating the world in the first six days, and only after its completion is any contemplation of the world possible: “And God saw everything that he had made and, behold, it was very good.” The same applies to our thinking. It must be there first, if we would observe it.

[ 16 ] The reason why it is impossible to observe the thinking in its actual occurrence at any given moment, is the same as that which makes it possible for us to know it more immediately and more intimately than any other process in the world. Just because it is our own creation do we know the characteristic features of its course, the manner in which the process, in detail, takes place. What in the other spheres of observation we can discover only indirectly, viz., the relevant objective nexus and the relations of the individual objects, that is known to us immediately in the case of thinking. I do not know off-hand why, for perception, thunder follows lightning, but I know immediately, from the content of the two concepts why my thinking connects the concept of thunder with that of lightning. It does not matter for my argument whether my concepts of thunder and lightning are correct. The connection between those concepts which I have is clear to me, and that by means of the very concepts themselves.

[ 17 ] This transparent clearness concerning our thinking-processes is quite independent of our knowledge of the physiological basis of thinking. I am speaking here of thinking as it appears to our observation of our own spiritual activity. For this purpose it is quite irrelevant how one material process in my brain causes or influences another, whilst I am carrying on a process of thinking. What I observe in thinking is not what process in my brain connects the concept of thunder with that of lightning, but what impels me to bring these two concepts into a definite relation. Observation shows that, in linking thought with thought, I am guided by nothing but their content, not by the material processes in the brain. This remark would be quite superfluous in a less materialistic age than ours. To-day, however, when there are people who believe that, when we know what matter is, we shall know also how it thinks, it is necessary to affirm the possibility of speaking of thinking without trespassing on the domain of brain physiology. Many people to-day find it difficult to grasp the concept of thinking in its purity. Anyone who challenges the description of thinking which I have given here, by quoting Cabanis' statement that “the brain secretes thoughts as the liver does gall or the spittle-glands spittle, etc.,” does not indeed know of what I am talking. He attempts to discover thinking by the same method of mere observation which we apply to the other objects that make up the world. But he cannot find it in this way, because, as I have shown, it eludes just this ordinary observation. Whoever cannot transcend Materialism lacks the ability to lead himself to the exceptional state I have described, in which he becomes conscious of what in all other spiritual activity remains unconscious. It is useless to discuss thinking with one who is not willing to adopt this attitude, just as it would be to discuss colour with a blind man. Let him not imagine, however, that we regard physiological processes as thinking. He fails to explain thinking because he does not see it at all.

[ 18 ] For everyone, however, who has the ability to observe thinking, and with goodwill every normal man has this ability, this observation is the most important he can make. For he observes something which he himself produces. He is not confronted by what is, to begin with, a foreign object, but by his own activity. He knows how that which he observes comes to be. He perceives clearly its connections and relations. He has gained a firm point from which he can, with well-founded hopes, seek an explanation of the other phenomena of the world.

[ 19 ] The feeling that he had found such a firm foundation, induced the father of modern philosophy, Descartes, to base the whole of human knowledge, on the principle, “I think, therefore I am.” All other things, all other processes, are there independently of me. Whether they be truth, or illusion, or dream, I know not. There is only one thing of which I am absolutely certain, for I myself am the author of its indubitable existence; and that is my thinking. Whatever other origin it may have in addition, whether it come from God or from elsewhere, of one thing I am sure, that it is there in the sense that I myself produce it. Descartes had, to begin with, no justification for reading any other meaning into his principle. All he had a right to assert was that, in apprehending myself as thinking, I apprehend myself, within the world-system, in that activity which is most uniquely my own. What the added words “therefore I am” are intended to mean has been much debated. They can have a meaning on one condition only. The simplest assertion I can make of a thing is, that it is, that it exists. What kind of existence, in detail, it has, can in no case be determined on the spot, as soon as the thing enters within the horizon of my experience. Each object must be studied in its relations to others, before we can determine the sense in which we can speak of its existence. An experienced process may be a complex of percepts, or it may be a dream, an hallucination, etc. In short, I cannot say in what sense it exists. I can never read off the kind of existence from the process itself, for I can discover it only when I consider the process in its relation to other things. But this, again, yields me no knowledge beyond just its relation to other things. My inquiry touches firm ground only when I find an object, the reason of the existence of which I can gather from itself. Such an object I am myself in so far as I think, for I qualify my existence by the determinate and self-contained content of my thinking activity. From here I can go on to ask whether other things exist in the same or in some other sense.

[ 20 ] When thinking is made an object of observation, something which usually escapes our attention is added to the other observed contents of the world. But the usual kind of behaviour, such as is employed also for other objects, is in no way altered. We add to the number of objects of observation, but not to the number of methods. When we are observing other things, there enters among the world-processes—among which I now include observation—one process which is overlooked. There is present something different from every other kind of process, something which is not taken into account. But when I observe my own thinking, there is no such neglected element present. For what hovers now in the background is just thinking itself over again. The object of observation is qualitatively identical with the activity directed upon it. This is another characteristic feature of thinking. When we make it an object of observation, we are not compelled to do so with the help of something qualitatively different, but can remain within the same element.

[ 21 ] When I weave a tissue of thoughts round an independently given object, I transcend my observation, and the question then arises: What right have I to do this? Why do I not passively let the object impress itself on me? How is it possible for my thinking to be related to the object? These are questions which everyone must put to himself who reflects on his own thought-processes. But all these questions lapse when we think about thinking itself. We then add nothing to our thinking that is foreign to it, and, therefore, have no need to justify any such addition.

[ 22 ] Schelling says: “To know Nature means to create Nature.” If we take these words of this daring philosopher of Nature literally, we shall have to renounce for ever all hope of gaining knowledge of Nature. For Nature after all exists, and if we have to create it over again, we must know the principles according to which it has originated in the first instance. We should have to borrow from Nature as it exists the conditions of existence for the Nature which we are about to create. But this borrowing, which would have to precede the creating, would be a knowing of Nature, and would be this even if after the borrowing no creation at all were attempted. Only a kind of Nature which does not yet exist could be created without prior knowledge.

[ 23 ] What is impossible with regard to Nature, namely, creating before knowing, is accomplished with regard to thinking. Were we to refrain from thinking until we had first gained knowledge of it, we should never attain it. We must resolutely think straight ahead, and then afterwards gain knowledge of the thinking we have done by observing it. When we want to observe thinking, we must ourselves first create the object to be observed: the existence of all other objects is provided for us without any activity on our part.

[ 24 ] My contention that we must think before we can examine thinking, might easily be countered by the apparently equally valid contention that we cannot wait with digesting until we have first observed the process of digestion. This objection would be similar to that brought by Pascal against Descartes, when he asserted we might also say “I walk, therefore I am.” Certainly I must digest resolutely and not wait until I have studied the physiological process of digestion. But I could only compare this with the analysis of thinking if, after digestion, I set myself not to analyse it by thinking, but to eat and digest it. It is not without reason that, while digestion cannot become the object of digestion, thinking can very well become the object of thinking.

[ 25 ] This then is indisputable, that in thinking we have got hold of one bit of the world-process which requires our presence if anything is to happen. And that is the very point that matters. The very reason why things seem so puzzling is just that I play no part in their production. They are simply given to me, whereas in the case of thinking I know how it is done. Hence there can be no more fundamental starting-point than thinking from which to regard all world-happenings.

[ 26 ] I should like to mention a widely current error which prevails with regard to thinking. It is often said that thinking, in its original nature, is never given. The thinking-processes which connect our perceptions with one another, and weave about them a network of concepts, are not at all the same as those which our analysis afterwards extracts from the objects of perception, in order to make them the object of study. What we have unconsciously woven into things is, so we are told, something widely different from what subsequent analysis recovers out of them.

[ 27 ] Those who hold this view do not see that it is impossible in this way to escape from thinking. I cannot get outside thinking when I want to study it. We should never forget that the distinction between thinking which goes on unconsciously and thinking which is consciously analysed is a purely external one and irrelevant to our discussion. I do not in any way alter a thing by making it an object of thinking. I can well imagine that a being with quite different sense-organs, and with a differently constructed intelligence, would have a very different representation of a horse from mine, but I cannot think that my own thinking becomes different because I observe it. I myself observe what I produce. We are not talking here of how my thinking appears to an intelligence different from mine, but how it appears to me. In any case, the representation which another intelligence forms of my thinking cannot be truer than the one which I form myself. Only if I were not myself the thinking being, but the thinking were transmitted to me as the activity of a quite foreign being, might I then so speak that my picture of thinking appeared indeed in a definite manner; but how the thinking of the being may be itself, that I should not be able to know.

[ 28 ] So far, there is not the slightest reason why I should regard my own thinking from any other point of view than my own. I contemplate the rest of the world by means of thinking. How should I make of my thinking an exception?

[ 29 ] I think I have given sufficient reasons for making thinking the starting-point for my study of the world. When Archimedes had discovered the lever, he thought he could lift the whole cosmos from its hinges, if only he could find a point of support for his instrument. He needed a point which was self-supporting. In thought we have a principle which is self-subsisting. Let us try, therefore, to understand the world starting from this basis. Thinking can be grasped by itself. The question is whether we can also grasp anything else through it.

[ 30 ] I have so far spoken of thinking without taking account of its vehicle, the human consciousness. Most present-day philosophers would object that before there can be thinking, there must be consciousness. Hence we ought to start, not from thinking, but from consciousness. There is no thinking, they say, without consciousness. In reply I would urge that, in order to clear up the relation between thinking and consciousness, I must think about it. Hence I presuppose thinking. One might, it is true, retort that, though a philosopher who wishes to understand consciousness, naturally makes use of thinking, and so far presupposes it; in the ordinary course of life, however, thinking arises within consciousness and, therefore, presupposes that.

Were this answer given to the world-creator, when he was about to create thought, it would, without doubt, be to the point. Thinking cannot, of course, come into being before consciousness. The philosopher, however, is not concerned with the creation of the world, but with the understanding of it. Hence he is in search of the starting-point, not for creation, but for the understanding of the world. It seems to me very strange that a philosopher is reproached for troubling himself, above all, about the correctness of his principles, instead of turning straight to the objects which he seeks to understand. The world-creator had above all to know how to find a vehicle for thinking; the philosopher must seek a firm basis for the understanding of what is existent. What does it help us to start with consciousness and make it an object of thinking, if we do not first know how far it is possible at all to gain any insight into things by thinking?

[ 31 ] We must first consider thinking quite impartially without relation to a thinking subject or to an object of thought. For subject and object are both concepts formed by thinking. There is no denying that thinking must be understood before anything else can be understood. Whoever denies this, fails to realize that man is not the first link in the chain of creation but the last. Hence, in order to explain the world by means of concepts, we cannot start from the elements of existence which came first in time, but we must begin with that element which is nearest and most intimately connected with us. We cannot, with a leap, transport ourselves to the beginning of the world, in order to begin our analysis there, but we must start from the present moment and see whether we cannot advance from the later to the earlier. As long as Geology fabled fantastic revolutions to account for the present state of the earth, it groped in darkness. It was only when it began to study the processes at present at work on the earth, and from these to argue back to the past, that it gained a firm foundation. As long as Philosophy assumes all sorts of principles, such as atom, motion, matter, will, the unconscious, it will hang in the air. The philosopher can reach his goal only if he adopts that which is last in time as the first in his theory. This absolutely last thing in the world-process is indeed Thinking.

[ 32 ] There are people who say it is impossible to ascertain with certainty whether our thinking is right or wrong, and that, so far, our starting-point is a doubtful one. It would be just as intelligent to raise doubts as to whether a tree is in itself right or wrong. Thinking is a fact, and it is meaningless to speak of truth or falsity of a fact. I can, at most, be in doubt as to whether thinking is rightly employed, just as I can doubt whether a certain tree supplies wood adapted to the making of this or that useful object. It is just the purpose of this book to show how far the application of thinking to the world is right or wrong. I can understand anyone doubting whether, by means of thinking, we can gain any knowledge of the world, but it is unintelligible to me how anyone can doubt that thinking in itself is right.

Addition to the Revised Edition, 1918

[ 33 ] In the preceding discussion I have pointed out the important difference between thinking and all other soul activities. This difference is a fact which is patent to genuinely unprejudiced observation. Anyone who does not try to apply this unprejudiced observation will be tempted to bring against my argumentation such objections as these: When I think about a rose, there is involved nothing more than a relation of my “I” to the rose, just as when I feel the beauty of the rose. There subsists likewise a relation between “I” and object in thinking as there does, e.g., in feeling or perceiving. Those who urge this objection fail to bear in mind that it is only in the activity of thinking that the “I,” or Ego, knows itself to be identical, right into all the ramifications of the activity, with that which is active. Of no other soul activity can we say the same. For example, in a feeling of pleasure it is easy for a more intimate observation to discriminate between the extent to which the Ego knows itself to be identical with what is active in the feeling, and the extent to which there is something passive in the Ego, so that the pleasure is merely something which happens to the Ego. The same applies to the other soul activities. The main thing is not to confuse the “having of thought images” with the elaboration of thought by thinking. Images may appear in the soul dream-wise, like vague intimations. But this is not thinking. True, someone might now urge: If this is what you mean by “thinking,” then your thinking contains willing, and you have to do, not with mere thinking, but with the will to think as well. However, this would justify us only in saying: Genuine thinking must always be willed thinking. But this is quite irrelevant to the characterization of thinking as this has been given in the preceding discussion. Let it be granted that the nature of thinking necessarily implies its being willed, the point which matters is that nothing is willed which, in being carried out, fails to appear to the Ego as an activity completely its own and under its own supervision. Indeed, we must say that thinking appears to the observer as through and through willed, precisely because of its nature as above defined. If we genuinely try to master all the facts which are relevant to a judgment about the nature of thinking, we cannot fail to observe that this soul activity has the unique character which is here in question.

[ 34 ] A personality of whose powers as a thinker the author of this book has a very high opinion, has objected that it is impossible to speak about thinking as we are here doing, because the presumably observed active thinking is nothing but an illusion. In reality, what is observed is only the results of an unconscious activity which lies at the basis of thinking. It is only because, and just because, this unconscious activity escapes observation, that the deceptive appearance of the self-subsistence of the observed thinking arises, just as when an illumination by means of a rapid succession of electric sparks makes us believe that we see a movement. This objection, likewise, rests solely on an inaccurate view of the facts. The objection ignores that it is the Ego itself which, standing inside thinking, observes from within its own activity. The Ego would have to stand outside the thinking in order to suffer the sort of deception which is caused by an illumination with a rapid succession of electric sparks. One might rather say that to indulge in such an analogy is to deceive oneself by force, just as if someone, seeing a moving light, were obstinately to affirm that it is being freshly lit by an unknown hand at every point where it appears. No, whoever is bent on seeing in thinking anything else than an activity produced—and supervised by—the Ego has first to shut his eyes to the plain facts that are there for the looking, in order then to invent a hypothetical activity as the basis of thinking. If he does not blind himself by force, he must recognize that all these “hypothetical additions” to thinking take him away from its real nature. Unprejudiced observation shows that nothing is to be counted as belonging to the nature of thinking except what is found in thinking itself. It is impossible to discover what causes thinking if one leaves the realm of thinking.

Yesterday I described to you the Rosicrucian Initiation up to the third stage the Knowledge of Occult Writing. We therefore learned to know what is designated in the Rosicrucian meaning as Study, then the Acquisition of Imaginative Knowledge, and then what is termed as the Penetration into the Occult Writing into that writing which is taken out of the laws of Nature themselves.¹ Now it behooves us to proceed to the fourth stage of Rosicrucian Initiation, to the one which is called The Preparation of the Stone and the Wise. We should realise that only in the present time has it become possible to say something about that which the Rosicrucians really meant by the Preparation of the Stone of the Wise.

By that name were known certain rules for the entrance into the higher worlds, and these rules have existed ever since the founder of Rosicrucianism inaugurated this movement in 1459. You must bear in mind that this spiritual current has always been handled with the greatest precaution and has always been kept secret.

Towards the end of the 18th and the beginning of the 19th century, certain secrets of Rosicrucianism leaked out in an unjustified manner, owing, to a kind of treason; at that time several things connected with these secrets were printed, but from these publications one could gather that the, people in question had an inkling of these secrets, but did not understand them; never the less they at least heard the right words or picked them up so to speak, also in regard to the “Stone of the Wise”. At that time a series of communications appeared even in the “Reichsanzeiger” on a society whose task it was to prepare the Stone of the Wise; among these communications there is also one which can only be understood by those who know what it is about. It states: “Yes, the Stone of the Wise exists; it is known to almost everyone; indeed, most people have even held it in their hand; it is not at all difficult to find it,—but most people do not know this!”

The idea of the Stone of Wise was connected with the meaning that little by little it enabled one to know man's immortal part, which cannot decay after death, for it leads one up into the higher worlds. If a human being realizes that this immortal part cannot fall a prey tOo death, he acquires an immortal life through the possession of the Stone of the Wise, and thus he overcomes death. This had been interpreted as meaning that one would never die. But it means instead that thereby one learns to know the world where man lives after death. Moreover one saw in the Stone of the Wise an elixir of life. All this rendered the Stone of the Wise extremely desirable. Those who knew the true meaning of these things must have found these words strangely correct; for they are true—but those who do not know the secret cannot do much with them.

Let me now show you quite briefly what these words really mean. If you wish to understand them, please follow me in the contemplation of a plain, natural-scientific fact:—You must be clear as to the relation existing between the human being and the vegetable kingdom. It is a fact that all those who breathe as man breathes, could never exist if there were no plants. Now try to become acquainted with the process which takes place between you and the plants.

You breath in the air and use the oxygen of the air. You could not live, if there were no oxygen. When you take in the air and work upon the oxygen in your organism, you breathe out carbonic acid, a combination of carbon and oxygen. You must therefore say: Man continually takes in oxygen which maintains his body, and he breathes out carbonic acid; consequently he continually creates a poison which could kill him. You continually fill your environment with a poison.—What does the plant do? In a certain way it does exactly the contrary! It takes in carbonic acid, keeps the carbon, and sends out the oxygen which it does not need. Thus you give the plant what it needs and the plant gives you oxygen in return. What does the plant do with the carbon which it retains? To a certain extent it uses the carbon to build up its own body. You therefore give the plant, so to speak, the opportunity to build up its body out of carbon.—And after thousands of years, when you dig the plant out of the earth in the form of coal,you have it in the same substance.

The plant gives you oxygen, You breathe it in. You give the plant carbonic acid, it retains the carbon, uses it to build up its body and returns you oxygen. This is a wonderful alternating process, which thus takes place. This is what happens to-day. But man is developing, and in the future, the human body itself will have the organ which transforms carbonic acid into oxygen, retaining the carbon.

Here I am indicating a future state of development of man, a different condition from that which I pointed out to you yesterday, when speaking bf the Rosicrucian path of training. In the future man will have a passionless body of a higher order, a body which you may find to-day upon a lower stage in the plant; man will be able to build up a body which will be plant-Like upon a higher stage. In the organ which now constitutes his heart he will have an apparatus which will be able to do that which the plant does to-day. Now. the human being and the plant belong together; one could not live without the other. If there were no plants, all the beings who breathe in oxygen would have to die in a very short time, because it is the plant which supplies us with oxygen. We cannot imagine life without plants. But what the plant now does outside, will in the future be done by that organ into which our heart will develop when the heart shall have become a muscle which we ourselves control. We spread out our consciousness over the plants; we grow together with the vegetable world, so that in the future that which the plant now does outside our being will take place within our being. Then we shall also retain the carbon which we now discard, and build up our body with it. We shall be like the plants upon a higher stage of consciousness.

From primeval ages, occultism weaves all this into a wonderful legend. It is the Golden Legend. And what I have explained to you to-day was imparted to the pupil of occultism in the form of an image. The legend was more or less as follows:—

When Seth, the son whom God gave Adam and Eve in place of the murdered Abel, once entered Paradise„ he found the Tree of Knowledge and the Tree of Life inter-grown; their branches intertwined. From this tree Seth took three seeds, following the command of the Angel who guided him. He kept the three seeds and when Adam died, he placed them into Adam's mouth. And a tree grew out of Adam's grave; to those who knew how to look upon it in the right way, this tree revealed a writing in flaming letters—the words: “Ejeh Asher Ejeh. I am He that was. He that is, He that shall be.” Now Seth took some wood from this tree and many things were made out of it: among them the rod which became the magic rod of Moses. And this tree multiplied; from its wood the portal of Solomon's temple was made, and later on, when it had passed through many other destinies, it became the Cross upon which the Savior hung.

The legend thus connects the wood of the Cross of Golgotha with the tree which grew out of Adam' s grave from the seeds of the Tree of Paradise.²

This legend conceals the same mystery which I indicated to you to-day. It meant to say: In primeval ages the human race had not yet sunk down to the flesh with passion; it was pure and chaste like the plant which stretches out its calyx to the sun. The human beings then descended through the “fall into sin”; their flesh was filled with passion. But everything which the human being once possessed in the state of innocence will be regained if he succeeds in forming through knowledge a body devoid of passion, the body which he once had before acquiring knowledge. Bear in mind the origin of the Ego. That the human being no longer possesses that innocent body, is connected with the fact that he began to breathe through the lungs and was able to form his red blood. Man's present form, and the fact that this form is the bearer of knowledge in the present meaning, is therefore connected with his breathing and the circulation of the blood.

Now transfer yourselves into the human body of to-day. You can imagine the oxygen streaming into it and stimulating the red blood, you can look upon the blood as a tree with many branches reaching into every part of the body, and you can see the blue blood streaming back filled with carbonic acid.

You have two trees within you: the tree of the red blood, and the tree of the blue blood. Man, as the bearer of an Ego, could not exist without these two trees. He had to take in the blood in order to have an Ego, and that is how our modern knowledge arises; this forms its foundation. But death was connected with this development, for you constantly transform the red blood into blue blood filled with carbonic acid! The occult teacher of the Old Testament therefore said: “Look upon your own being: you have within you the red tree of blood; without this tree you would never have become a cognitive human being. You have eaten of the Tree of Knowledge; but this gave you at the same time the possibility to give life.”

That which was once a Tree of Life became a death-bringing tree; the blue blood-tree within-us is therefore the Tree of Death. This is the present state of things. But the initiate sees a future state, when the human being shall have the plant-nature within him, when the heart-organ shall transform the blue blood into red blood in a direct way, within the human being. Then the Tree of Death shall have become the Tree of Life and man shall have become an immortal being. What man once was upon a lower stage, he shall once more become upon a higher stage, and he will have within him the apparatus which now exists in the plant.

Paradise thus shows us a final state of humanity. Seth' s mission, so the occult teachers explained, was that he saw that which comes at the end of the times: the balancing of the two principles within the human being. Thus the Tree of Life and the Tree of Knowledge intertwine in Paradise; but in man they can only exist if he seeks aid from the plant. But how can he acquire the faculty through which the two trees intertwine within his being? By developing within him the three higher members of human nature.

We have learned that the human being consists of physical body, etheric body, astral body, and Ego, and we have seen that when the Ego works upon the astral body it produces the first higher member; when it works upon the etheric body, the second higher member; and when it works upon the physical body, the third one. The future human being will therefore consist of seven parts, for he will also have the Spirit-Self, the Life-Spirit, and the Spirit-Man.

When the human being thus transforms his lower nature, he will have the Tree of Life within him. At the beginning of his development man has therefore been predisposed through his Ego for the unfolding of his three higher members.

Seth took three seeds and the first Ego-man, Adam, let these seeds grow into a tree. This tree contains that which passes through every incarnation. During your first incarnation your Ego was upon a very low stage, but from incarnation to incarnation it reaches ever higher stages. What grows out of it is the symbol for the eternal part in man. which will reach its greatest perfection at the end of the Earth. But we shall only attain to this if we connect ourselves with everything that is highest along the path of the Spirit. Everything which leads humanity upwards along this path—the rod of Moses, Solomon' s Temple, and finally the Cross upon Golgotha—helps us to unfold fully the higher trinity within us. The Cross of Golgotha indicates the path leading to the highest fulfillment of man. At the beginning the seed from which that Tree grew was laid in Adam's mouth (this cannot be expressed more beautifully than in this Legend!), it was the seed which Seth had gained in the manner described. Here you have the path of humanity throughout the ages, the path of humanity through Time. And in future, man will have to attain that which the plant can do to-day: the transformation of his being, the capacity to produce carbon within himself, through his own power. Man will in the future master the alchemy of the plant.

The alchemistic preparation of what I have just now described to you was reached by giving the Rosicrucian pupil certain indications on the way in which he had to regulate his breathing process. This can only be grasped if we bear in mind the proverb: The steadily falling drop hollows out the stone. But the Rosicrucian pupil works towards this future goal. Even as the drop, small as it is, after a long time achieves hollow in the stone, so the progress of the human bodies is brought about by this regulation of the breathing process. The indications given to the Rosicrucian pupil enable him to prepare, even to-day, a condition in which the Ego acquires the faculty to contemplate the future state of being in the higher worlds. The Rosicrucian pupil therefore does two things: In the first place he helps to prepare the future of humanity, and secondly he himself acquires the power of looking into the spiritual worlds; he sees that which will later on come down into physical reality.

Now you will be able to understand the indications which were published by that strange man, though he did not understand them. The Stone of the Wise is the ordinary black coal; but you must learn the process enabling you to elaborate the carbon through your inner forces: this constitutes the future of mankind. The present coal is a prototype of that which will one day constitute the most important substance of the human being. Bear in mind the clear diamond: also the diamond is nothing but carbon! This was called, the “Preparation of the Stone of the Wise” in the Rosicrucian world-conception. It conceals a process of transformation in the human being and the call to work upon future conditions of humanity,. All who work in this way help to prepare the human bodies of the future, the bodies which will in future be needed by the human souls.

There is a saying which expresses very beautifully this work upon future states of being, and we shall be able to understand it after having made a clean distinction between the development of souls and of races.

In the past, all of you were Atlanteans, but these Atlantean bodies presented an entirely different aspect,—as I have already explained to you. Within your present body lives the same soul which once lived somewhere in an Atlantean body. But not every body has been prepared, as yours are being prepared, today, by a few colonists, who at that time migrated from the West to the East. Those who remained behind, those who connected themselves, aS one says, with the race, decayed, whereas those who had progressed, founded new cultures. The last stragglers along the path leading eastwards, the Mongolians, have preserved something of the Atlantean culture. They have not progressed; they remained within the race. In the same way, when a new age dawns, the bodies of those who do not progress, will become the Chinese of the future. Also in the future there will be decadent races. In Chinese bodies live souls who had to incarnate again within the Chinese race, because during the Atlantean time they were attracted too strongly by their race. The souls that dwell within you to-day will in the future incarnate in bodies proceeding from those who are now working in the manner described, producing the bodies of the future, in the same way in which the first colonists of the Atlanteans prepared the bodies of coming ages. And those who cling to everyday things, who do not wish to connect themselves with that which the future holds in store, will melt together within the race.

There are people who wish to remain within traditional things, who do not wish to know anything of progress and who do not listen to those who can lead them beyond the race to ever new forms of humanity. The myth has preserved this tendency in a wonderful way; for it can not be described more appropriately Than by pointing to one of the greatest, who spoke the words: “Those who do not forsake father and mother, wife and child, brother and sister, cannot be my disciples”, and by setting forth the tragic aspect of a man who says: “I do not wish to have anything to de with such a guide!, and who rejects Him. How can this be expressed more clearly than by the image of him who rejects the guide and who cannot progress! This is the legend of Ahasver, the Wandering Jew, who sat at the feet of Christ Jesus and rejected the greatest of all Guides, who did not wish to know anything of the course of evolution and must therefore remain with his race and always return within his race.³ These are myths which are given to humanity as a perpetual reminder, so that it may know the gist of things.

This fourth stage of Rosicrucian training must therefore be looked upon as something of immense depth, and humanity thus gradually develops the “Preparation of the Stone of the Wise.”

The fifth stage is the correspondence of microcosm and macrocosm. The whole complicated human body, such as it exists now, has arisen in a special way. My lectures have led you through the Saturn, Sun, Moon and Earth conditions; Upon Saturn, only the first foundations of your sensory system existed; only this existed of everything which now constitutes your physical body, and it was embedded in the Saturn-substance, even as crystals are now embedded in the earth-substance. Your eye was like a crystal of quartz. Upon the Sun, the glands which were your highest organs were constituted in such a way that they covered the surface of the Sun. And upon the Moon the organs which form your nervous system were spread over the Moon's surface. The Moon had a nervous system in which the men-animals who lived upon the Moon had a share. Upon the Earth, man acquired his osseous system; this was not possible upon the Moon, for it had no mineral kingdom.

This shows you hew wonderful is the structure of the human body. The organ of sight, the eye such we have it now, was once spread over the whole of Saturn; and what was once spread out in the great cosmos outside, entered our being in regard to each organ, occult science can tell you how it is connected with the macrocosm, with the great world outside, for something in the external world corresponds to the liver, the spleen, the heart, etc. Spiritual science can also tell you what had to take place in the external world so that these organs might arise. The Rosicrucian schooling enables us to immerse ourselves in our sense-organs, to penetrate from within into our eyes and ears, and to gain a clairvoyant knowledge of the development of these organs.

I have led you back to an epoch in the Atlantean evolution when the etheric body still emerged so far above the physical body that it could not coincide with a point in our head which is just above the root of the nose. We have seen that the etheric body then gradually penetrated into the physical body and that tile physical body took on its present form. Now there is one method of immersion, connected with a certain formula which can only be communicated by word of mouth. When you thus concentrate yourself upon that point where the physical part of the head coincides with the above-mentioned point of the etheric head, then you learn to know what the earth was like at that time, when the etheric head began to enter the physical head. In a similar way you may enter every part of your body, of your microcosm, and thus gain knowledge of the forces which hold sway in the macrocosm. Man is the most complicated of all beings, and even as the message contained in a telegram enables you to identify the sender, so the immersion in this or in that organ of your body enables you to gain knowledge of the creative powers which gave rise to it.

This leads us on to the sixth stage, which is called the Immersion in the Cosmos. Those who have learned to know, in the manner described above, the relationship between microcosm and macroc0sm, have gained a knowledge which embraces the whole world. This fact is concealed behind the ancient motto: “Know thyself!” But a very harmful influence has been exercised by theosophists who say: Within you lies the whole godhead; the highest principle is contained within your being. Thus all you need to do is look into your being , to look within yourself, and this will enable you to know the whole world.

Yet this inner brooding is the most foolish thing we can do, for it only leads to the knowledge of our lower self, which we have in any case. Self-immersion never shows us more than we have already have. Real self-knowledge only arises in the complicated manner described above, and then it is at the same time world-knowledge.

A genuine theosophical teaching does not make things easy for us, but it must say: Calm, earnest meditation should lead you to the knowledge even of the most complicated Beings. You cannot recognise the Godhead otherwise than by learning to know it piece by piece in the world outside. Patience and perseverance are needed for this. Calm, slow progress leads you to a knowledge of the world. Theosophy cannot give you a universal formula supplying knowledge all at once; it can only indicate the path long which you can gain self-knowledge and world-knowledge. This will lead you to a knowledge of God.

On the sixth stage of Rosicrucian schooling we do not attain to a dry, intellectual form of knowledge, but to one which is intimately connected with the world, with the universe. Those who have this knowledge, are intimately connected with everything in the universe; it is a connection which a modern men can only understand by bearing in mind the mysterious love-relationship between man and woman, which is based upon a secret knowledge of the other's being. The contemplation of the macrocosm leads not only to an understanding of the world, but to an intimate connection with every being, resembling that of lovers. In that case you will have an intimate relationship, a kind of love relationship with the plant, with the stone, with every creature in the universe. You will develop a specialized love for every being; to each one you will say something which you would not have said had you not reached this deeper understanding.

Animals eat the substances which suit its constitution and do not touch those that might harm it. This is based on a sympathetic relation towards certain things and an antipathetic one towards others. Man had to lose this direct connection with things in order to reach his present form of knowledge, but he will regain this connection upon a higher stage. What enables a modern occultist to know that the plant's blossom has another influence upon the human body than the root? And how does he know that the influence of an ordinary root differs from that of a carrot? Because these things speak to him, as they do to animals upon a lower stage. Animals do not have a conscious understanding of such things, but man will regain this direct connection with the substances and beings of the universe, upon the highest stages of consciousness.

The seventh stage of Rosicrucian schooling naturally follows the sixth one. Everything which I have told you so far will have shown you that the knowledge involved is chiefly connected with soul-impressions and feelings. No knowledge which we attain along this path does not at the same time move the heart in the most living way, so that a clear distinction should be made between an idea logical, intellectual and a spiritual knowledge.

The occultist does not mean to touch your feelings, and to tell you all manner of beautiful things. He simply relates the facts of the spiritual world and he would consider it as shameless to appeal to your feelings in a direct way. But he knows that when he tells you the truths of the spiritual world, these truths themselves speak; these spiritual facts should stir your feelings. A Rosicrucian therefore never takes into consideration the person of a teacher, for the teaching is in no way connected with the person. The teacher is the instrument through which the truths themselves speak to men. Those who still believe or have “views of their own” are not fit to be occult teachers. For if we judge through feeling, instead of judging objectively, we might even say that twice two is five!

This shows you how the Rosicrucian gradually penetrates into the knowledge of the higher worlds by developing various things within him. He needs guidance in this, but all those who earnestly seek this guidance will find it at the right moment.

We cannot say, however, that the Rosicrucian successively passes through these seven stages of training under the personal guidance of a teacher. The occult teacher chooses what is more suited to the one or to the other. I have already given you a description of the preparatory stages. Let me now emphasize two things in in this preparation, in order to show you that other things must be developed before proceeding to the stricter exercises.

There is one thing which must be practiced from the very outset, and that is concentration, concentration of thought. Consider how your thoughts ramble about from morning to night! They came from this or from that direction and draw you along with them, A Rosicrucian pupil must choose a time in which he is master of his thoughts; he should take an object as uninteresting as possible and reflect over it. The length of time employed for this does not matter, essential are energy, patience, and perseverance.

The other thing is what we call “positivity”, which consists in going in search of things in life which are characterised best of all by a Persian legend relating to Christ Jesus.

One day, when Christ Jesus was walking along with his disciples, they found on the road's edge the carcass of a dog, in advance stage of decomposition. The disciples who were not so highly developed as Christ Jesus, turned away from this horrid sight, but Christ Jesus thoughtfully looked upon the animal and said: “What beautiful teeth it has!”

No matter how ugly a thing may be, there is always some beauty concealed in it; in every lie there is a grain of truth, in everything evil a grain of goodness. This does not mean, of course, that you should abstain from criticism! You misunderstand positivity if you think that you should no longer find anything bad, ugly, etc., but positivity means that you should see the grain of beauty in everything evil. This develops the higher forces of your soul. All this forms part of the preparation.

To begin with, I wished to give you some idea of the Christian-Gnostic path of training. In the Rosicrucian schooling you will find the deepest and most genuine Christianity. If you are a Rosicrucian, you can be a Christian in the deepest meaning of the word, in spite of the demands of modern life. In the past, one could be a good Christian by withdrawing from the world; this was possible so long as man was not influenced by those forms of thinking which now render it so difficult for him to be a Christian. For the thoughts which have developed out of the natural-scientific way of thinking render it difficult for us to take in Christianity in its original form. The noblest men are those who honestly say: “To-day I cannot connect anything real with Christianity”.

The spiritual world indeed lives round about us, but within us live the thoughts produced by our materialistic age. We are incessantly surrounded by these thought-forms of materialistic life. A conscientious person must therefore say: In the present time we need a remedy which can cope with the ideas that continually stream into us, a remedy which enables us to hold our own and to remain upright in the face of everything which streams into us from the world outside.

Spiritual science offers us this remedy. We are egoists if we reject it, if we refuse to take it. Spiritual science feels that it is the executor of that which also constituted the will of medieval theosophy. Everyone can understand spiritual science; even-those who are acquainted with the justified objections raised against it by natural science. The Rosicrucian direction of theosophy enables everyone to find that which leads to a knowledge of the universe, and to peace within the soul, to be sure, a steady attitude in life. The theosophy of Rosicrucianism is not a merely theoretical knowledge which can give rise to polemical discussions, but a living knowledge which must flow into our whole modern civilisation. Theosophists who have passed through the Rosicrucian schooling know every objection which can be raised against spiritual science and are well acquainted with every counter-argument.

A polemical treatment of theosophy would produce the same result as, for instance, the polemical treatment of Eduard von Hartmann's. “Philosophy of the Unconscious”. Eduard von Hartmann published this book and made certain statements in it which appeared like a higher standpoint in the face of the materialistic views of natural-scientific research. All the scientists rose up in arms against hin and a flood of criticism was poured over the “Philosophy of the Unconscious”. Eduard von Hartmann was called “the greatest amateur”. Among the many writings which appeared against this book, there was an anonymous pamphlet which brilliantly opposed the “Philosophy of the Unconscious”, drawing in every possible argument available to a scientist who has a thorough knowledge of the natural sciences of his time. This writing was greatly admired and applauded. Oscar Schmidt, the famous zoologist, said for instance: “What a pity that we do not know the author of this excellent pamphlet, for he stands at the very summit of modern science.” And Ernst Haeckel wrote: “Let him come out of his anonymity, and we shall welcome him as one of us.” In fact, this pamphlet created quite a sensation! Then a second edition appeared, with the name of the author: Eduard von Hartmann! Now the scientists did not say a word and the matter was hushed up. This really took place.

You see those who adopt a higher standpoint, are themselves able to advance counter-arguments, for they only need to descend to another standpoint. We might also bring forward a few counter-arguments; if we had sufficient time at our disposal.⁴ But in the brief time available it was essential above all to communicate some of the facts which spiritual science can proclaim to-day concerning the higher worlds.

The chief point to bear in mind is that spiritual scientific truths should exercise a healing influence upon men. Occult science can show that these truths are able to permeate every sphere of human life and to fructify it. And when spiritual science will have exercised this healing, fructifying influence it will have justified its existence in the best possible way. This, is the proof which spiritual science seeks. Theosophists therefore do not grow alarmed when people come and say: “This is pure fantasy!” Everything which has become a blessing in human civilisation has at first been regarded as pure fantasy. In the history of the last forties of the 19th century; we could cite many examples in support of this statement.

If spiritual science is to become a reality in life, it must penetrate into that which constitutes our ordinary environment. When spiritual science has become a force which gives wings to our whole life, permeating our daily actions, it will have stood the test. This is the standpoint adopted by the Theosophy of Rosicrucianism, and from this standpoint you should view the lectures which I have delivered to you. Spiritual science will one day develop into something which will influence humanity and bring new impulses in art and science, in medicine and education. Its forces will stream into every sphere of life, animating it.

This is the standpoint of these lectures, which should be accepted in this light.

• 1. See: “The Path of Knowledge and its Stages. The Rosicrucian Path” “Imaginative Knowledge and Artistic Imagination”
• 2. See: The Xmas Thought and the Mystery of the Ego. The Tree of the Cross and the Golden Legend. Also: The Tree of Life and the Tree of Knowledge. The Mysteries of Art (Paths of Spiritual Knowledge and the Renewal of an World-Conception).
• 3. See: Rudolf Steiner's Five Easters by Anasthasius Grün.
• 4. See: Wie widerlegt man Geistesforschung (How does one oppose Spiritual Research) and Wie begrandet man Goistesforschung (What is the Foundation of Spiritual Research), double volume no. 1/2 of the series Ergebnisse der Geistesforschung (Results of Spiritual Research), Lectures by Rudolf Steiner, publd. by Phil. Anthropl. Verlag in Dornach, Switzerland.

Since we spoke yesterday of the differentiation of the soul life of the human being into three parts—the realm of concepts, or of thought, the realm of emotions, and the realm of will impulses—it should be interesting to us now to raise the question: How can self-discipline, the nurture of the soul life, set to work in the appropriate way to develop and to cultivate these three parts of the soul life? Here we shall begin with our life of will, our will impulses, and shall ask ourselves: What characteristics must we specially cultivate if we wish to work in a beneficial way on our will life?

Most beneficial of all in our will nature is the influence of a life directed in its entire character towards a comprehension of karma. We might also say a soul life which strives to develop, as its primary characteristic, serenity and acceptance of our destiny. And what better way can one find of developing this acceptance, this calmness of soul in the presence of one's destiny, than by making karma an actual content in one's life?

What do we mean by this? It means that—not merely theoretically but in a living way—when our own sorrow or the sorrow of another comes upon us, when we experience joy or the heaviest blow of fate, we shall really be fully aware that, in a certain higher sense, we ourselves have given the occasion for this painful blow of fate: this means developing such a mood that we accept an experience of joy with gratitude, but are also clearly aware, especially in regard to joy, that we must not go to excess, since this is perilous. If we desire to progress in our development, we can conceive joy in the following way. For the most part, joy is something which points to a future destiny, not to one already past. In human life joy is usually something one has not deserved through previous actions. When we investigate karma by occult means, we always discover that in most cases joy has not been earned, and we should accept it gratefully as sent to us by the gods, as a gift of the gods, and to say to ourselves: The joy which comes to meet us today ought to kindle in us the will to work in such a way as to take into ourselves the forces streaming to us through this joy, and to apply these usefully. We must look upon joy as a sort of prepayment on account for the future.

In the case of pain, on the other hand, we have usually merited this, and we always find the cause in our present life or in earlier lives. And we must then realise with the utmost clarity that we have often failed to conduct ourselves in our external life in accordance with this karmic mood. We are not able to conduct ourselves always in external life in the presence of what causes us pain in such a way that our conduct shall seem to be an acceptance of our destiny. We do not generally have an insight into such a thing at once—into the law of destiny. But, even though we are not able to conduct ourselves outwardly in such a way, yet the principal thing is that we shall do this inwardly.

And even if we have conducted ourselves outwardly in accordance with this karmic mood, yet we should say to ourselves in the depths of our souls that we ourselves have been the cause of all such things. Suppose, for instance, that someone strikes us, that he beats us with a stick. In such a case it is generally characteristic for a person to ask: ‘Who is it that strikes me?’ No one says in such a case: ‘It is I that beat myself.’ Only in the rarest cases do people say that they punish themselves. And yet it is true that we ourselves lifted the stick against another person in days gone by. Yes, it is you yourself who then raised the stick. When we have to get rid of a hindrance, this is karma. It is karma when others hold something against us. It is we ourselves who cause something to happen to us as recompense for something we have done. And thus we come to a right attitude toward our life, to a broadening of our self, when we say: ‘Everything that befalls us comes from ourselves. Our own action is fulfilled outwardly even when it seems as if someone else performed it.’

If we develop such a way of viewing things, then our serenity, our acceptance of our karma in all occurrences, strengthens our will. We grow stronger in facing life with serenity, never weaker. Through anger and impatience we become weak. In the face of every occurrence we are strong when we are serene. On the contrary, we become continually weaker in will through moroseness and an unnatural rebellion against destiny.

Of course, we must view within a broad compass what we consider as destiny. We must conceive this destiny of ours in such a way that we say to ourselves, for instance, that the development of precisely one power or another at a certain period of one's life belongs also to a person's karma. And mistakes are often made just here in the education of children. Here karma comes into contact with the problem of education, for education is destiny, the karma of the human being in youth.

We weaken the will of someone when we expect him to learn something, to do something for which his capacities are not yet adequate. In educating one must come to see clearly in advance what is suitable for each stage of life in accordance with the universal karma of humanity, so that the right thing may be done. Doing the wrong thing is raising a rebellion against destiny, against its laws, and is associated with enormous weakening of the will. It is not possible to discuss here how a weakening of the will is associated with all premature awakening of the sensual appetites and passions. It is the prematurely awakened appetites, instincts and passions which are especially subject to this law. For making premature use of the bodily organs is contrary to destiny. All that is directly against the karma of humanity, all actions opposing the existing arrangements of nature, are associated with a weakening of the will.

Since people have been for a long time without any true fundamental principles of education, there are many persons in the world now who did not pass through their youth in the right way. If humanity does not determine to direct what is most important of all, the education of youth, according to Spiritual Science, a race will arise with ever weaker wills—and this not in a merely external sense. This takes a deep hold of the life of the human being. Ask a number of people how they came into their present occupations. You may be sure that most of them will answer: ‘Well, we don't know; we have in some way been pushed into this situation.’ This feeling that one has been pushed into something, has been driven into it, this feeling of discontent, is also a sign of weakness of will.

Now, when this weakness of will is brought about in the manner described, still other results follow from this for the human soul, especially when the weakness of will is evoked in such a way that states of anxiety, of fear, of despair are produced at a youthful age. It will be increasingly necessary for human beings to have a fundamental understanding of the higher laws in order to overcome states of despair, for it is precisely despair which is to be expected when we do not proceed in accordance with knowledge of the spirit.

By means of a monistic and materialistic world view it is possible to maintain only two generations of persons with strong wills. Materialism can satisfy just two generations: the one that founded the conception and the pupils who have received it from the founders. This is the peculiarity of the monistic and materialistic world view: the one who works in the laboratory or the workshop and who founded the view, whose powers are fully occupied and activated by what he is building up in his mind, experiences an inner satisfaction. But one who merely associates himself with these theories, who takes over a materialism ready-made, will not be able to achieve this inner satisfaction; and then despair will work back upon the culture of the will, and evoke weakness of will. Weakening of the will, human beings lacking energy, will be the results of this world view.

The second of the three aspects of the super-sensible life we mentioned yesterday is that of the emotions. What affects the emotions favourably?

If we take the utmost pains to acquire an attentive attitude of mind, a marked attentiveness to the events in our surroundings—and do not imagine that this attentiveness is very generally and strongly developed by people—this can be of great value to us. I must repeatedly mention a single illustration. In a certain country the order of the examinations for teachers was once altered, and for this reason all the school teachers had to sit the examinations again. The examiner had to test both old and young teachers. The young ones could be tested on the basis of what they had learned in the teachers' colleges. But how should he test the old teachers? He decided to ask them about nothing except the subjects which they had themselves been teaching year after year in their own classes, and the result showed that very many of them had no notion of the very subjects they themselves had been teaching!

This attentiveness, this habit of following with vital interest the things that occur in one's environment, is most beneficial especially in the cultivation of the emotions.

Now, the emotions, like everything else in the soul, are connected in a certain way with the will; and, when we influence our emotional life unfavourably, we may thus indirectly influence our will impulses. We nurture our emotions favourably when we place ourselves under the law of karma in connection with our anger and our passions, when we hold fast to karma. And this we find in what occurs in our environment. We find it, for example, when anyone does the opposite of what we had expected. We may then say to ourselves: ‘All right; that is simply what he is doing!’ But we may also become angry and violent, and this is a sign of weakness of will.

Outbursts of violent temper hinder the right development of the emotions and also the will, and also have a far more extensive influence, as we can see at once. Now, anger is something that a person does not by any means have under his control. Only gradually can he master the habit of becoming angry, and one must have patience with oneself. To anyone who believes he can achieve this with a turn of the hand I must repeat the story of a teacher who took very much to heart the task of ridding his pupils of anger. When he was faced by the fact, that after constant efforts, a boy still became angry, he himself became so angry that he threw the ink bottle at the child's head. A person who permits himself to do such a thing must think for many, many weeks about karma.

What this signifies will become clear to us if we take this occasion to look a little more deeply into the life of the human soul. There are two poles in the soul life, the life of will on the one hand and that of thoughts, of conceptions, on the other. The emotions, the feelings of the heart, are in the middle. Now, we know that the life of man alternates between sleeping and waking; and, while the human being is awake, his life of thoughts and conceptions is especially active. For the fact that the will is not very wide awake can become clear to anyone who observes closely, how a will impulse comes about. We must first have a thought, a concept; only then does the will thrust upward from the depths of the soul. The thought evokes the will impulse. When the human being is awake, he is awake in thought, not in will.

But occult science teaches us that when we sleep, everything is reversed. Then the will is awake and is very active, and thought is inactive. This cannot be known by the human being in a normal state of consciousness, for the simple reason that he knows things only by means of his thoughts and these are asleep. Thus he does not observe that his will is active. When he attains clairvoyance and arrives at the world of imaginative representations, he then observes that the will awakes the moment thinking falls asleep. And the will slips into the pictures he perceives and awakens these. The pictures are then woven out of will. Thus the thoughts are then asleep but the will is awake.

But this being awake in our will is connected with our total human nature in a manner entirely different from the way our thoughts are connected. Depending on whether the person works or does not work, is well or ill, is serene or hot-tempered, the will becomes healthy or unhealthy. And according as our will is healthy or unhealthy it works in the night on the condition of our life, even into the physical body. Very much depends upon whether one develops a mood of serenity during the day, acceptance of his destiny, and thus prepares his will so that this will may be said to develop a pleasant warmth, a feeling of well-being, or whether, on the other hand, he develops anger. This unhealthiness of the will streams into the body during the state of sleep at night and is the cause of numerous illnesses, whose causes are sought for but not found because the resulting physical illnesses appear only after the lapse of years or even decades. Only one who surveys great stretches of time can see in this way the connection between conditions of the soul and of the body. Even for the sake of bodily health, therefore, the will must be disciplined.

We can also influence our emotions through serenity and acceptance of our karma so that they work beneficially even upon our bodily Organisation. On the other hand, in no other way do we injure this Organisation more than through apathy, lack of interest in what is occurring around us. This apathy is spreading more and more; it is the reason why so few persons take an interest in—spiritual things. It may be supposed that objective reasons lead to the adoption of a materialistic view of life. There are really by no means such great objective reasons for a materialistic view of life. No, it is apathy; no one can be a materialist without being apathetic. It is a lack of attention to our surroundings. Anyone who observes his environment with alert interest is confronted on all sides with what can only be harmonised by spiritual knowledge. But apathy deadens the emotions and leads to weakness of will.

Furthermore, special significance attaches to the characteristic called obstinacy—the attitude of mind that insists inflexibly upon one thing or another. Unhealthy emotions can also bring about obstinacy. These things are often like the serpent that bites his own tail. All that we have mentioned may be caused by obstinacy. Even persons who go through life very inattentively may be very obstinate. Persons who are altogether weak-willed are often discovered to be obstinately persisting in something when we had not expected it, and the weakness of will becomes constantly more marked if we do not strive to overcome obstinacy. It is precisely in persons with weak wills that we find this quality of obstinacy. On the other hand, when we endeavour to avoid the development of obstinacy, we shall see that in every instance we have improved our emotions and strengthened our wills. Every time that we actually are goaded by an impulse to be obstinate but refuse to yield to it, we become stronger for the task of confronting life. We shall observe the fruits if we proceed systematically against this fault; through struggling to overcome obstinacy we attain to inner satisfaction. The nurturing of our emotions specially depends upon our struggling in every way to overcome obstinacy, apathy, lack of interest. In other words, interest and attentiveness in relation to the environment foster both the feelings and the will. Apathy and obstinacy have the opposite effect.

For a sound emotional life, we have the fine word ingenuity. * [Sinnigkeit, the gift or capacity of inventive or creative fantasy.] Being creatively fanciful means that something ingenious occurs to one. Children ought to play in such a way that the fantasy is stimulated, that the spontaneous activity of their souls is stimulated, so that they have to reflect about their play. They ought not to arrange building blocks according to patterns: this merely develops pedantry, not creative fantasy. We are developing creative fantasy when we let children do all sorts of things in sand, when we take them into the woods and let them form little baskets out of burs, and then stimulate them to make other things of burs stuck together. Things which cause a certain inventive talent to expand nourish creative fantasy. Strange as it may seem, such cultivation of creative fantasy brings serenity of soul, inner harmony, and contentment,

Moreover, when we go for a walk with a child, it is good to leave him free to do whatever he will, provided he does not behave too badly. And, when the child does anything, we should show our pleasure, our participation and interest; we should not be unresponsive or lacking in interest in what the child produces out of his own inner nature. Even when instructing a child, we should connect what we teach him with the forms and processes of nature. When children reach an older stage, we should not then occupy them with riddles or puzzles taken from newspapers; this leads only to pedantry. On the contrary, observation of nature offers us the opposite of what is afforded by the press for the cultivation of the emotional life. A serene heart, a harmonious life of feeling, determines not only mental health but also bodily health, even though long stretches of time may intervene between cause and effect.

We come now to the third aspect of the super-sensible life, to thinking. This, we nurture and sharpen, especially by the development of characteristics which seem to have nothing whatever to do with thinking, with concepts. The best method of developing good thinking is by complete absorption and insight, not so much through logical exercises but by observing one thing and another, using for this purpose processes in nature, in order to penetrate into hidden mysteries. Through absorption in problems of nature and of humanity, through the endeavour to understand complex personalities, through the intensifying of attentiveness, we grow wise. Absorption means striving to unravel something by thinking, by conceiving. In this connection, we shall be able to see that such mental absorption has a wonderfully good effect in later life.

The following example is taken from life. A little boy showed his mother remarkable aspects of his observation, which were associated with extraordinary absorption and capacity for insight. He said: ‘You know, when I walk on, the streets and see persons and animals, it seems as if I had to enter into the persons and the animals. It happened that a poor woman met me, and I entered into her, and this was terribly painful to me, very distressing.’ (The child had not seen any sort of destitution at home, but lived in altogether good circumstances.) ‘And then I entered into a horse and then into a pig.’ He described this in detail, and was stimulated to an extraordinary degree of compassion, to special deeds of pity, through feeling union with the life of others. Whence does this come, this expansion of one's understanding for other beings? If we think the matter over in this case, we are led back into the preceding incarnation, when the person in question had cultivated absorption in things, in the secrets of things, as we have described.

But we do not have to wait till the next incarnation for the results which follow the cultivation of absorption. These manifest themselves even in a single life. When we are induced in earliest youth to develop all of this, we shall develop in later life a clear, transparent thinking, whereas otherwise we develop a scrappy, illogical thinking. It is a fact that truly spiritual principles can advance us in our course of life.

During recent decades there have been few truly spiritual fundamental principles of education, almost none at all. And now we are experiencing the results. There is an extraordinary amount of wrong thinking in our day. One can suffer the pains of martyrdom from the terribly illogical life of the world. Anyone who has acquired a certain clairvoyance does not simply feel that one thing is correct and another incorrect, but he suffers actual pain when confronted by illogical thinking, and a sense of well-being in connection with clear, transparent thinking. This signifies that he has acquired a feeling for such things, and this enables him to make decisions. And this brings far truer differentiations when one has actually reached this stage. It gives a far truer discrimination between truth and untruth. This seems incredible, but it is true. When something erroneous is said in the presence of a clairvoyant person, the pain which rises in him shows him that this is illogical, erroneous. Illogical thinking is extraordinarily widespread; at no time has illogical thinking been so widespread as precisely in our time, in spite of the fact that people pride themselves so much on their logical thinking. Here is an example that may well seem somewhat crass, but it is typical of the habit of passing through experiences without interest or thought.

I was once traveling from Rostock to Berlin. Into my compartment entered two persons, a gentleman and a lady. I sat in one comer and wished only to observe. The gentleman was very soon behaving in a strange manner, though he was otherwise probably a well-educated person. He lay down, sprang up again in five minutes; then again he groaned pitiably. Since the lady thought he was ill, she was seized by pity, and very soon a conversation was in full course between them. She told him that she had clearly observed that he was ill, but she knew what it meant to be ill, for she was ill also. She said she had a basket with her in which she had everything that was curative for her. She said: ‘I can cure anything, for I have the remedy for everything. And just think what a misfortune has befallen me! I have come from the far interior of Russia all the way here to the Baltic Sea, in order to recuperate and to do something for my ailment, and, just as I arrive, I find that I have left at home one of my important remedies. Now I must turn back at once, and this hope also has been in vain.’

The gentleman then narrated his sufferings, and she gave him a remedy for each of his illnesses, and he promised to do everything, making notes about all. I think there were eleven different prescriptions. She then began to enumerate all of her illnesses one by one; and he began to show his knowledge of what would cure them: that for one ailment she could be helped in a certain sanatorium, and for another in another sanatorium. She, in turn, wrote down all the addresses and was only afraid that the pharmacies might be closed for Sunday when she arrived in Berlin. These two persons never for one moment noticed the strange contradiction that each knew only what might help the other one, but for himself and herself knew no means of help. This experience gave these two educated persons the possibility of bathing in a sea of nonsense that streamed forth from each of them.

Such things must be clearly seen when we demand that self-knowledge shall give insight. We must demand of self-knowledge that it shall develop coherence in thinking, but especially absorption in the matter in hand. All these things work together in the soul. Scrappy thinking has the inevitable result, even though only after a long time, of making the person morose, sullen, hypochondriacal about everything, and frequently we do not know where the causes of this are to be found. Insufficient cultivation of concentration and insight makes one sullen, morose, hypochondriacal. What is so absolutely essential to thinking seems to have nothing to do with it. All obstinacy, all self-seeking, have a destructive effect upon thinking. All characteristics connected with obstinacy and selfishness—such as ambition, vanity all these things that seem to tend in a very different direction make our thinking unsound, and act unfavourably upon our mood of soul. We must seek, therefore, to overcome obstinacy, self-seeking, egoism; and cultivate, on the contrary, a certain absorption in things and a certain self-sacrificing attitude toward other beings. Absorption, a self-sacrificing attitude, in regard to the most insignificant objects and occurrences have a favourable effect upon thinking and upon one's mood. In truth, self-seeking and egoism bring their own punishment because the self-seeking person becomes more and more discontented, complains more and more that he comes off badly. When anyone feels this way about himself, he ought to place himself under the law of karma and ask himself, when he is discontented: ‘What self-seeking has brought this discontent upon me?’

In just this way we can describe how we may develop and how injure the three parts of the soul life, and this is extraordinarily important. We see, therefore, that Spiritual Science lays deep hold upon our life, for true observation of spiritual principles may lead us to self-education, and this is of the most vital importance and will become of ever-increasing significance since the time in man's evolution has passed when human beings were led by the gods from above, from the higher worlds. In ever-increasing measure, men will have to do things for themselves, without being directed and led.

With regard to what the Masters have taught about our working our way upward to Christ, Who will appear even in this century on the astral plane, a greater understanding of this advance for humanity can be achieved only in this way: that the human being shall ever increasingly stimulate himself. Just as we explained to you yesterday that human beings gradually work their way upward to Christ, so must we gradually perfect in freedom our thinking, feeling, and will impulses. And this can be achieved only through self-mastery, self-observation. Just as in earlier times, in ancient clairvoyance, the impulses were given to men from above by the gods, so will man determine his own way in later times through the new clairvoyance. This is why Anthroposophy appears precisely in our time, so that mankind may learn to develop soul characteristics in the right way. In this way man learns to meet what the future will bring. Only in this way can we understand what must one day appear: that is, that those who are shrewd and immoral will be cast out and rendered harmless.

The characteristics mentioned are important for every human being. But they are of such a nature that they are especially important to those who are determined to strive to reach rapidly in rational ways those characteristics which are to become more and more necessary for humanity. For this reason it is the Leaders of human beings who strive to achieve this development in very special measure in themselves, because the highest attainments can be reached only by means of the highest attributes.

To the highest degree of all is this development carried through, for example, by that individuality who once ascended to the rank of a Bodhisattva, when the preceding Bodhisattva became a Buddha, and who has, since then, been incarnated once in nearly every century; who lived as Jeshu ben Pandira, herald of the Christ, a hundred years before Christ. Five thousand years are needed for his ascent to the rank of a Buddha, and this Buddha will then be the Maitreya Buddha. He will be a Bringer of the Good, because (as can be seen by those who are sufficiently clairvoyant) he succeeds, by most intense self-discipline, in developing to the utmost those powers which cause to emanate from him such magical moral forces as enable him to impart to souls through the word itself heart forces and moral impulses. We cannot as yet develop on the physical plane any words capable of doing this. Even the Maitreya Buddha could not do this at present—could not develop such magical words. Today only thoughts can be imparted by means of words.

How is he preparing himself? By developing to the highest possible degree those qualities which are called good. The Bodhisattva develops in the highest degree what we may describe as devotion, serenity in the presence of destiny, attentiveness to all occurrences in one's surroundings, devotion to all living beings, and insight. And, although many incarnations will be needed for the future Buddha, yet he devotes himself during his incarnations primarily to giving attention to what occurs even though what he now does is relatively little, since he is utterly devoted to the preparation for his future mission.

This will be achieved through the fact that a special law exists with regard to just this Bodhisattva. This law we shall understand if we take account of the possibility that a complete revolution in the soul's life may occur at a certain age.

The greatest of such transformations that ever occurred took place at the baptism by John. What occurred there was that the ego of Jesus, in the thirtieth year of His life, abandoned the flesh and another ego entered: the Ego of the Christ, the Leader of the Sun Beings.

A like transformation will be experienced by the future Maitreya Buddha. But he experiences such a revolution in his incarnations quite differently. The Bodhisattva patterns his life on that of Christ, and those who are initiated know that he manifests in every incarnation very special characteristics.

It will always be noted that, in the period between his thirtieth and thirty-third years, a mighty revolution occurs in his life. There will then be an interchange of souls, though not in so mighty a manner as in the case of Christ. The ‘ego’ which has until then given life to the body passes out at that time, and the Bodhisattva becomes, in a fundamental sense, altogether a different person from what he has been hitherto, even though the ego does not cease and is not replaced by another, as was true of the Christ.

This is what all occultists call attention to: that he cannot be recognised before this time, before this transformation. Up to this time—although he will be absorbed intensely in all things—his mission will not be especially conspicuous; and even though the revolution is certain to occur, no one can ever say what will then happen to him. The earlier period of youth is always utterly unlike that into which he is transformed between his thirtieth and thirty-third years.

Thus does he prepare for a great event. This will be as follows: The old ego passes out and another ego then enters. And this may be such an individuality as Moses, Abraham, Elijah. This ego will then be active for a certain time in this body; thus can that take place which must take place in order to prepare the Maitreya Buddha. For the rest of his life he lives with this ego which enters at that moment.

What then occurs is like a complete interchange. Indeed, what is needed for the recognition of the Bodhisattva can occur. And it is then known that, when he appears after 3,000 years, and has been elevated to the rank of Maitreya Buddha, his ‘ego’ will remain in him but will be permeated inwardly by still another individuality. And this will occur precisely in his thirty-third year, in the year in which, in the case of Christ, the Mystery of Golgotha occurred. And then will he come forth as the Teacher of the Good, as a great Teacher who will prepare the true teaching of Christ and the true wisdom of Christ in a manner entirely different from what is possible today.

Spiritual Science must prepare that which will one day take place upon our earth.

Now, it is possible for anyone in our time to cultivate those characteristics which are injurious to the emotional life, such as apathy, etc. But this results in a laxity in the emotions, a laxity in the inner soul life, and such a person will no longer be able to carry out his task in life, will no longer be able to fulfil it. For this reason everyone may consider it a special blessing if he can acquire for himself a knowledge of what is to occur in the future. Whoever has the opportunity today to devote himself to spirit knowledge, enjoys a gift of grace from karma.

For having a knowledge of these things gives a foundation for security, devotion, and peace in our souls, for serenity, confidence and hope in meeting what faces us in the coming millennia of the evolution of humanity. All who can know these things should consider this a special good fortune, something which evokes the highest powers of the human being, which can enkindle everything in his soul that seems at the point of being extinguished or is in a state of disharmony, or approaching destruction. Enthusiasm, fire, rapture become also health and happiness in outer life.

He who earnestly acquaints himself with these things, who can develop the necessary absorption in these things, will surely experience what they can bring to him in happiness and inner harmony. And, if anyone in our Society does not yet find this demonstrated in himself, he should for once accept such knowledge and say:

“If I have not yet felt this, the fault lies in me. It is my duty to steep myself in today's mysteries. It is my duty to feel that as a human being, I am one link in a chain which has to stretch from the beginning to the end of evolution, in which are linked together all human beings, individualities, Bodhisattvas, Buddhas, Christ. I must say to myself: ‘To feel that I am a link in it is to be conscious of my true worth as a human being.’ This I must sense; this I must feel.”

As a contribution to studies connected with the Gospel of St. Matthew, something was said in the last lecture about the mission of the ancient Hebrew people and how Christ-Jesus sprang from this people. In studying the Gospels our aim is to understand little by little how the different streams of spiritual life converged, in order, eventually, in the great Christian stream, to provide in common for the further evolution of the earth. All that could be done in a brief study was to indicate in merest outline the part played by the ancient Hebrew people in the general evolution of mankind But it is not possible to understand the Gospel of St. Matthew unless we at least give some consideration to certain other aspects of this people.

For the sake of clarity, let us once more remind ourselves of the soul-nature of the Hebrews, upon which their whole mission was dependent. We have seen that their mission differed from that of the other pre-Christian peoples. To the latter, that which they had inherited of the ancient clairvoyance of mankind was still an essential factor. Evidence of this clairvoyant knowledge is to be found among all the peoples of antiquity. We may speak of it as a ‘primeval wisdom.’ It can be described more exactly in the following way.—In old Atlantis, vision of the spiritual world was still the common heritage of men. Although the higher experiences were accessible only to Initiates, every human being had, at the very least, a definite conception of the spiritual world, because in certain intermediary states of consciousness the men of that epoch were still able to see into the spiritual realm. But this faculty had to be replaced by one that to-day is uppermost in man, that of intellectual reasoning, comprehension of the outer world by means of the physical senses; in other words, experience of the outer physical world. This faculty developed slowly, and by degrees, in the course of the pre-Christian era. A considerable residue of the old clairvoyance still survived in the people of ancient India. The teaching imparted by the Holy Rishis was a primeval wisdom, inherited from the far past. So too, in the second Post-Atlantean epoch of culture, what was known to the pupils and followers of Zarathustra in ancient Persia was a legacy of this old clairvoyance. Chaldean astronomy, and also the knowledge possessed by the ancient Egyptians, were both permeated with the ancient wisdom. A science derived from the faculties typical of later Post-Atlantean humanity would have been entirely unintelligible to the Egyptians and the Chaldeans. No science, expressing itself in the form of concepts and ideas of a physical nature, existed in those days. There was no reflective thinking such as we know it to-day.

It is by no means unimportant to be clear in our minds about the difference between a genuine seer of our own time and a seer, let us say, of ancient Chaldea or ancient Egypt. There is a very marked difference. One who in the life and conditions natural in our time unfolds genuine seership, must bring to bear upon the revelations, inspirations and experiences coming to him from the spiritual world, the logical reason he is able to acquire here in the physical world, through the exercise of normal, earthly thinking The experiences of a seer in modern times can never be completely intelligible if they are not received by a soul thoroughly schooled in logical, reasoned thinking. In the modern age these inspirations and revelations from the spiritual world demand that logical thinking shall be brought to bear upon them. A person who has such inspirations to-day, but lacks the will to unfold logical thinking, to develop his earthly faculties healthily and selflessly, can never achieve more than what is called ‘visionary clairvoyance’, which remains obscure and incomprehensible, and is for this reason bound to be misleading. Only a soul possessed of the resolute will to exercise reason can provide the right conditions for inspirations from the spiritual world in the modern age. That is why in a spiritual movement such as ours the greatest possible importance must be attached to the fact that seership shall not be developed, nor the revelations from the spiritual world proclaimed, in an amateurish, unbalanced way. The aim for which we must work is that the soul itself shall bring something to meet the inspirations and revelations. The development of seership demands the effort and exertion required in rational thinking. In our time the two cannot be separated.

For an Egyptian or Chaldean seer it was an entirely different matter. Together with the inspirations—which arrived by quite another path—came the principles of thinking; hence he needed no separate system of thinking. When he had undergone spiritual training the principles of thinking were given to him complete, along with the inspirations themselves. The organism of modern man is no longer suited for this, it has grown out of it; for humanity is always moving on.

Only by bearing this difference clearly in mind can we fully understand what is implied by saying that vestiges of the old clairvoyance still survived in pre-Christian times, with the one exception of the ancient Hebrew people. They were chosen from the first, in order to develop a human organism possessing the faculty of comprehending the outer physical world according to number, measure and weight, so that by this means they might gradually rise from knowledge of the physical world to knowledge of the spiritual reality comprised in the concept of Jahve or Jehovah. The all-essential point here is that in Abraham there had been chosen a man possessing a brain so constituted as to enable him to become the progenitor of a whole people, who would inherit these qualities from him and transmit them to their descendants. Spiritual promptings must be received, not merely as arising from within man, but as a gift from without. All that was derived from Abraham came, primarily, not from within, but as a revelation from without. This is a factor of immense importance, radically distinguishing the character of this people from that of the other peoples of antiquity.

You can well imagine that the old inherited faculties could not disappear all at once, but that vestiges remained, even in this people. It was so in the case of Joseph who in this respect still had much in common with the other peoples. For this reason he could be the link between the ancient Hebrews and the Egyptians, who were the latest to remain in the spiritual stream of the pre-Christian peoples. The development of the new faculties was bound to be only very gradual.

Why was a people prepared in this definite way? Why had a people to be chosen for separation from all the other forms of pre-Christian spiritual life, and why had they to be endowed with faculties of a special kind? All this had to take place to make it possible for mankind to be prepared for that great point of time—already drawing near—when Christ-Jesus was on earth. It was the point of time when all the old clairvoyance, all the conditions determined and restricted by blood-relationship had lost their significance and when something new entered into the life of man, namely, the full activity of the Ego. Through the widespread intermingling of blood, conditions which in earlier times had great meaning and purpose, passed away, but in their place came the possibility of the full activity of the human Ego. Thus the true kingdom of mankind—the Kingdom of Heaven—was added to the other kingdoms.

Now, speaking generally, when anything is born, men are not immediately prone to recognise it as what it really is. They certainly do not immediately recognise happenings of the spiritual life. They are very ready to speak of prophets who will come in the future—this was quite usual in the times both preceding and following the birth of Christianity. In the 12th and 13th centuries there was a veritable mania for prophecy. Here, there and everywhere people came forward proclaiming the imminent return of Christ, pointing to the places where He would appear. In other times, too, isolated phenomena of the kind have occurred. There has been talk about one person or another being the new incarnation of Christ.—No words need be wasted on the subject of such prophecies because even when they are made they bear evidence in themselves of their own defect. One defect they all have: they speak of an event that is to come, but neglect so to prepare men's hearts and minds that they are capable of recognising and understanding it. The position of these people reminds one of the incident of the teacher which Hebbel gives in his diary.—The teacher gives a severe thrashing to a particular pupil because he cannot understand Plato. Hebbel adds, jokingly, that the pupil was the reincarnated Plato himself! This is the sort of thing that happens to people who are constantly talking about a Christ who is to come again. They would be little prepared for the reality, even were it to appear; they would take the Christ for something altogether different from the Christ.

Preparation for the Christ had therefore to be made in advance. This must be realised, before it is possible to understand the Gospel of St. Matthew. Preparation was necessary in order that there might at least be a few human beings capable of understanding the Christ Event, which—to characterise one aspect only—consisted in knowing that Christ was the One Who made it possible for men thenceforth to receive from without, not physical impressions only, but also the Spirit. For this, individual men had to be prepared.

In point of fact, right through Hebrew history, some individuals were, by certain methods, prepared to be able to understand the Christ Event. In the earliest times there were only a few of these men, but they and their way of life must be closely studied if we are to realise what careful preparations were made for the coming of Christ, how the Hebrew people, with the qualities they had inherited from Abraham, were rendered capable of a prophetic understanding of how the human Ego would be brought to man through the Saviour. Those men who were prepared so as to be able to recognise and understand, by clairvoyance, the significance of the Christ, were called Nazarenes.¹¹ These men were able to perceive clairvoyantly all that had been prepared from the earliest days of the Hebrews, in order that, out of and through this people, the Christ might be born and understood. In a mode of life compatible with the development of clairvoyant insight, these Nazarenes were bound by strict and strenuous rules. These rules, since they belonged to quite another age, differ considerably from those essential for the attainment of spiritual knowledge to-day, although in some respects there is a certain similarity. Much that was of primary importance in the Nazarene training is subsidiary to-day, and much that was subsidiary then would now be essential. Nobody should imagine that methods which in earlier times led to clairvoyant knowledge of Christ would have the effect of leading a man of the modern age to the same momentous recognition.

The first demand made of a Nazarene was total abstention from all alcohol; indeed, the taking of any food prepared with vinegar was most strictly forbidden. Those who obeyed the prescribed rules to the letter were obliged to refrain from consuming anything whatsoever derived from the grape. This was because it was held that in the grape the plant-forming principle has overstepped a certain point, namely the point where the sun-forces alone are working on the plant. In the grape there are at work, not the sun-forces alone, but something that develops inwardly and has already matured by the time the sun-forces are weakening in the autumn. Hence anything deriving from the grape might be drunk only by those who did not aspire to the higher form of clairvoyance, but who worshipped the god Dionysos and were content that their faculties should rise up as it were out of the earth. Further, as long as his preparation and training lasted, the Nazarene was committed never to touch or come into contact with anything that has an astral body and can die; briefly, the Nazarene must avoid anything of an animal nature. In the strictest sense of the word he must be a vegetarian. Therefore in certain regions the strictest Nazarenes fed only on the carob bean, the so-called ‘St. John’s bread; this was a very common food among them. They also fed on the honey of wild bees—not cultivated bees—and other honey-seeking insects. John the Baptist, in later days, adopted this way of life, feeding on the carob bean and wild honey. In the Gospels it is said that his food was locusts and wild honey, but this must be regarded as a mistranslation.—I have elsewhere called your attention to other mistranslations of the same kind.¹²

Another of the main stipulations in the preparation for seership was that during the period of their training the Nazarenes must not allow their hair to be cut. The reason for this is intimately connected with the whole process of human evolution. This relationship of hair to human evolution is a fundamental fact. All in man that concerns his true being can be understood only if we try to see it against its spiritual background. Strange as it may sound, in our hair we have a relic of certain rays by which the sun-forces were once instilled into man. What the sun in earlier times thus instilled into man was something living. We find clear illustrations of this in times when man still had consciousness of deeper realities. For example, in many ancient sculptures of lions it is clearly evident that the sculptuor's aim was not simply to copy a lion as we know it to-day with its mane. A sculptor, still cognisant of the traditions born of ancient knowledge, portrayed a lion in such a way as to convey the impression that the hairs in the mane seem to be inserted into the body as if from outside, like instreaming rays of the sun which have, as it were, hardened into hairs. One can therefore well imagine that in ancient time it might have been quite possible, by leaving the hair uncut, to receive certain forces into one's being, especially if the hair was young and healthy.—But even in the times of Hebrew antiquity this was, in point of fact, regarded among the Nazarenes as hardly more than a symbol.

The progress of mankind however, did in fact depend to some measure upon his allowing the spiritual reality behind the sun to stream into his being. The fact that as time went on man was born as a less and less hairy being was symptomatic of his advance from the old, upwelling gift of clairvoyance to reasoned thought concerning the outer world. We must picture the men of the Atlantean and earliest Post-Atlantean epochs with a copious growth of hair—a sign that spiritual light was still shining down upon them in great strength. As the Bible tells, the choice was made between the smooth-skinned Jacob and the hairy Esau. In Esau we must see a descendant of Abraham in whom the last residue of an ancient phase of human evolution still survived, manifesting in his growth of hair. The man possessed of faculties leading him outward into the world around, is represented in Jacob, who was gifted with the qualities of cleverness with all its darker sides. Esau is ousted by Jacob.

Thus in Esau another offshoot of the main line of development is cast aside. From him sprang the Edomites, in whom old, inherited faculties continued to be propagated.—All these things are accurately and beautifully expressed in the Bible.

But now there had to arise in man a new consciousness of the spiritual life, and it had to arise, in a new way, in the Nazarene, through keeping his hair uncut during the time of his preparation. The relation of hair to the light of the spirit in the ancient world is confirmed by the fact that with the exception of an insignificant cipher, “light” and “hair” are expressed in the ancient Hebrew language by the same word. The ancient Hebrew tongue is full of indications of the deepest secrets of human evolution and must be regarded as a momentous revelation of wisdom through language. Such, then, was the purpose underlying the Nazarene custom of allowing the hair to grow long.—To-day, of course, this is no longer essential.

During the time of his preparation the Nazarene had to be led to a very definite clairvoyant experience which would reveal to him that the approach of Christ to mankind was drawing near. The last great Nazarene lived at the time of Christ. His name was John the Baptist. Not only had he himself experienced the complete experience of the Nazarene training but he enabled all those whom he aspired to bring to their true manhood, to experience it likewise.¹³ This complete experience is nothing else than the Baptism of John. It is important to understand exactly what its effect was upon their inner development. What was this Baptism, and to what did it lead? In the first place a man was plunged under water, the effect being that his etheric body in the region of his head was loosened somewhat from the physical body, whereas normally the etheric body is firmly knit with the physical body. It is well known that if a man is on the point of drowning, the whole tableau of his life flashes before him as a result of the loosening of his etheric body. This was what happened in the Baptism given by John. A man beheld his life-tableau, events of his life otherwise completely forgotton. Moreover the nature and constitution of the human in that particular epoch was also revealed to him. The physical body evolves out of the shaping and moulding which it receives from the etheric body, but this member of man's being which gives form to the physical body can be perceived only if it is loosened from the physical body, as happened in the Baptism of John.

If a man had undergone such a baptism three thousand years before our era, he would have become conscious that the highest spiritual condition that can be bestowed upon the human being can only come to him as a heritage from the ancient past—for whatever was given to man out of the spiritual worlds in very ancient times was essentially a heritage. This heritage of the past was portrayed in the etheric body and acted as a formative force upon the physical body. Even to those who had developed beyond the normal stage, such a baptism would have revealed that all their knowledge was founded upon ancient spirit-inspiration. This experience was described as the vision of the soul-nature of the etheric body, in the form of the Serpent. Those who had had this experience were called Children of the Serpent, because they had seen how the Luciferic beings had descended into the being of man; how the etheric body which had given the physical body its form and shape was itself a creation of the Serpent.

Now, however, in a baptism, not three thousand years before John the Baptist, but in his own day, something quite different came to light. Among those who were baptised there were some whose very nature gave evidence of the progress in human evolution: namely, of the vastly increased power of the Ego, derived from its experience of the outer visible world. Moreover the picture arising for them was entirely different from that revealed at the earlier baptisms. Men now beheld the creative forces of the etheric body, no longer in the image of the Serpent, but in the image of the Lamb. (See Appendix III, p. 76) This etheric body was no longer permeated from within by what issued from the Luciferic forces, but was wholly surrendered to the spiritual world which shines into the souls of men through the phenomena of the outer world. In the Baptism of John this vision of the Lamb came to those who were able to understand what at that time Baptism signified. Moreover they knew from what they themselves experienced, that man had become an altogether different, a quite new being. The few who experienced this at the Baptism of John were able to say: A great and momentous event has come to pass; man has become a different being; the Ego has now the rulership on earth!—Among those whom John baptised there were some who had been made ready to understand the signs of the times, to recognise that so supreme an event had come to pass.¹⁴

This had always been the goal of the Nazarenes. Through the experience brought by this Baptism they recognised that the coming of Christ was near at hand. This they knew from the form in which the etheric body appeared before them, when loosened in the baptism. It was the mission of John the Baptist to reveal that now the time had come when the Ego could express itself fully in man's nature; thereby he brought the ages of antiquity to their fulfilment. He gathered around him a community to whom he was able to reveal that now, through the emergence of the Ego in the real sense, the Christ Principle could draw into mankind. John the Baptist brought the Nazarene movement to such a height, that, out of his prophecy alone, it found its fulfilment. He gathered around him a community able to understand the approaching Christ Event.—Only in this light are the words spoken by John the Baptist intelligible. Such words must be taken in their deepest meaning. It is quite wrong that students of these matters to-day should regard John the Baptist merely as a raging fanatic, a man who storms at the Pharisees, calling them “a generation of vipers”, and cries out to them: “Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.” (St. Matthew III, 9).—John the Baptist would have been no more than a brawler, had he not rejoiced when Pharisees and Sadducees came to him to be baptized. Nevertheless when they come, he inveighs against them. Why is this?

When the inner meaning of these things is understood it is at once obvious that the words are not just outpourings of fanatical abuse, but have profound significance. This, however, can only be understood by reflecting upon a certain feature in the history of the ancient Hebrew people.

From what has been said it will be clear to you that in Abraham there had been chosen a man whose constitution was such that at the right time the Christ could be born of his descendants. But this required the development and elaboration of faculties which had been present in Abraham as rudiments only. We must realise that if these rudiments were to be unfolded it was constantly necessary for certain elements to be eliminated. We have already seen how this happened in the case of Joseph, but there were even earlier examples, such as Esau, from whom the Edomites descended, because in him too an ancient heritage had remained. Only such qualities as were compatible with the goal described were to be preserved. This is indicated in a wonderful way.—Abraham had two sons: Isaac, the son of Sarah, and Ishmael. The Hebrew nation were the descendants of Isaac. In Abraham, however, there were other qualities as well. If these other qualities had been transmitted through the Hebrew generations, the right conditions would not have been achieved. Hence this different element must be radically thrust away into another line of descendants, into the descendants of Ishmael, the son of Hagar, the Egyptian bond-woman. Therefore two lines of descent go out from Abraham, the one through Isaac, and the other through the outcast Ishmael, who having the blood of an Egyptian in his veins, must have in his constitution elements unfitting for the mission of the Hebrew people.

But now something momentous comes to pass! The task of the Hebrew people was to propagate in the direct line of heredity the qualities that were intrinsically their own, and everything that was an ancient heritage, ancient wisdom, had to be imparted to them from without. Hence they had to go to Egypt in order to receive what could be given to them there. Moses was able to impart this to his people because he was an Egyptian initiate. But he certainly could not have done so had he possessed wisdom merely in its Egyptian form. It would be erroneous to imagine that the ancient Egyptian wisdom could be simply grafted on to what flowed down from Abraham. This would not have been compatible with the intrinsic character of the Hebrew people and would have produced an abortive form of culture. Moses brought with him to the wisdom he acquired from his Egyptian initiation something of a quite different nature. Hence he could not simply impart to the Israelites what came from the Egyptian initiation. His first real gift to them was made after the revelation on Sinai, and made outside Egypt.

What, then, is the revelation on Sinai? What was vouchsafed to Moses there, and what was it that he imparted to the Israelites? He imparted something that could well be grafted into the stem of this people because it was related to them in a very definite way. In times past the descendants of Ishmael had wandered away from their country and had settled in the regions now traversed by Moses and his people. Moses found in the Ishmaelites, among whom there was Initiation of a certain kind, those attributes and qualities which had been transmitted to them through Hagar, qualities which were derived from Abraham, but in which were preserved many elements inherited from the ancient past. Out of the revelations that he received from this branch of the Hebrew people, it became possible for Moses to make the revelation of Sinai intelligible to the Israelites. In regard to this there is an ancient Hebrew legend that in Ishmael a shoot of Abraham was cast out into Arabia, that is, into the desert. What sprang from this stock is contained in the teaching of Moses. On Sinai, the ancient Hebrew people received back again, in the Mosaic Law, what had been cast out from their blood: they received it back from without.

Here we also see how in the wonderful mission of the Hebrew people everything had to be given to them; had to be received back at a later stage as a gift. As a gift from without Abraham had, in Isaac, received the whole Hebrew nation. Again, Moses and his people received back from the descendants of Ishmael what had once been thrust out from their midst. During the period of their isolation in the wilderness they had to build up their own constitution, and also receive back as a gift from their God, what they had cast out. So, too, Jacob was in the end reconciled with Esau, thus receiving again what, in Esau, had been cast away.—The Bible must be read with scrupulous attention if the import of the words it contains is to be rightly understood.

The whole history of the Hebrew people is full of significant happenings such as these. The giving of the Law by Moses is connected with something that springs from the descendants of Hagar, whereas the Hebrew blood, which represents the specific Israelitish faculties, springs from Sarah. Hagar or Agar in Hebrew is the same as Sinai, which means the ‘stone mountain’, the great stone. One might say that Moses received the revelation of the Law from the ‘great stone’—a material representation of Hagar. The Law given to this Judaic people did not spring from the highest faculties in Abraham, but from Hagar, from Sinai. Those, therefore, who are followers merely of the Law as given on Sinai—that is, the Pharisees and the Sadducees—are exposed to the danger of their development coming to a standstill. They are those who at the Baptism of John will see, not the Lamb, but the Serpent.

Viewed in this light, what would otherwise seem to be mere abuse on the part of the Baptist becomes a righteous warning to the Pharisees and Sadducees when he cries out to them: ‘Ye who are followers of the Serpent, take heed that in the baptism ye have the true vision’;—that is to say, the vision of the Lamb, not of the Serpent! He also tells them that they must not rely upon the fact that they have Abraham as their father. For this came to their lips as a mere phrase; they were swearing by what had proceeded from the Sinai stone, but had now ceased to have significance. ‘Now’—said the Baptist—‘out of the universe there is drawing near the newborn Ego, and this Ego I make known to you. I declare to you how out of Judaism there will spring the true inheritance which has been carried down the generations, and to which men will swear allegiance, not now by the stone of Sinai, but by that which is everywhere round about us. The children of God will be made manifest, when, behind the material, the spiritual will be visible. Out of these stones God's word is able to raise up children unto Abraham. You speak without understanding when you say: “We have Abraham as our father”.

Only in the light of what has here been said is meaning imparted to these words of the Baptist. Nor are such things disclosed by the Akasha Chronicle alone; they stand in the Bible itself. Compare the words of the Apostle Paul in his Epistle to the Galatians (IV, 24, 25). What I have told you here is confirmed by St. Paul. He too says that the word Hagar or Agar is identical with Sinai and indicates that what was given on Sinai is a covenant which must be outgrown by those who, through the development of the essential qualities of Abraham in the successive generations, are now to realise what has come into the world through Christ.

This again points to a saying which must in future be understood. It is pitiful indeed that in an age when intelligence has reached such heights, men have yet given so little reflection to such words as: “Repent ye!”According to the real meaning, the translation should be somewhat as follows: ‘Change the tenor of your minds!’ In many passages it is said that John baptised unto repentance, that is to say, he baptized with water in order that a change might take place in the tenor and attitude of the soul. When those who had been baptized came out of the water, it behoved them so to change the tenor of their souls that they no longer looked back to the old traditions, but forward to what the freed Ego, which Christ would give, should contain. The hearts and minds of men were to be turned from the direction leading to the ancient gods into the direction leading to the new divine-spiritual Beings. It was in this sense that the Baptism of John was to bring about a change of heart and soul. John baptized with water in order that there might be called forth in some human beings the power to recognise the coming of the Kingdom of Heaven, and with that recognition to understand who Christ-Jesus is.

Herewith something more has been added to what we have already come to know of the mission of the ancient Hebrew people. All these things will lead step by step to a better understanding of Christ. We have seen how the mission of the Hebrews takes shape with most wonderful inner coherence. We have seen how there were present in Abraham, faculties which developed in the Hebrew people through successive generations. This required that many elements should be discarded and that the suitable elements should develop further in the blood, through propagation. That for which this people from Abraham onwards were specially gifted and chosen, was concentrated in one single Being, in Jesus. The Jews had to be maintained in their mission by a teaching; but that teaching had to come from without, and, in point of fact, from what they themselves had once cast out. The elements derived from Ishmael might not remain in the blood, but must be present purely in the domain of knowledge. This the Hebrew people received back again in the giving of the Law by Moses on Sinai. This Law had fulfilled its purpose at the point of time when what had come from the “stone” was no longer needed, but when men possessed what was to be bestowed upon mankind from the universe. Thus slowly and gradually preparation was made for the time when out of the stones, the sons of God—that is, the race of Man—could arise, when, behind all ‘stones’, behind all the earth, the spiritual world should be made manifest.

These are but fragmentary contributions towards an understanding of the mission of the Hebrew people. Only when we fully understand this mission can we begin to comprehend the majestic figure of Christ-Jesus as presented to us in the Gospel of St. Matthew.

• 11. According to Biblical commentaries, Nazarene means ‘branch’, or ‘separated one’. In lecture VI of the Course entitled The Gospel of St. Matthew, Rudolf Steiner refers to a community of the Essene sect connected particularly with Netzer, a pupil of Jeshu ben Pandira, in Nazareth, or Netzereth.
• 12. Locust—the fruit of the carob-tree; a locust-bean. The Greek name äxeis, properly denoting the insect, is applied in the Levant to the carob-pod, from some resemblance in form: and from very early times it has been believed by many that the “locusts” eaten by John the Baptist were these pods. Oxford English Dictionary.
• 13. This statement is corroborated by a passage in Origen's work, Concerning Prayer. “John the Baptist knew certain secret teaching about prayer, which he imparted, probably not to all who were being baptized, but to those who were being instructed in the secret doctrine as a preparation for baptism.” This throws light on the words of the disciples to Christ: “Lord teach us to pray, even as John also taught his disciples.” (St. Luke XI, 1). Rudolf Steiner's statement that John had instructed his disciples about the Lamb also throws light upon the seemingly abrupt announcement by John the Baptist to his disciples, “Behold the Lamb of God.” (St. John I, 29).
• 14. Cp. Romans, VIII, 19. “The earnest expectation of the created world waiteth for the manifestation of the sons of God.”

If we wish to understand the relationship of the races of mankind to one another and the origins of the individual folk communities, we must realize that man as we know him today is a highly complex being and that his present form and inner being could only have arisen through the cooperation of countless numbers of cosmic Beings. From the study of the ‘Akashic Record’ and other observations on the evolution of man we know that in prehistoric times our Earth, before reaching its present condition, had to pass through three conditions, in the course of which the three so-called members or vehicles of man, the physical body, the etheric body and the astral body were prefigured, gradually realized and developed until they reached their present state. It is only during his present Earth incarnation that man has been able to develop a fourth member, an ego. These four members testify to the activity of the spiritual Beings during the three or four incarnations of our Earth—Old Saturn, Old Sun, Old Moon and the Earth period itself up to the present moment. If you will call to mind all the Beings who worked together during those incarnations, the Spirits of Will or Thrones, the Spirits of Wisdom, of Movement, of Form, of Personality, the Archangels down to the Angels—and above the Thrones, the Cherubim and Seraphim—it is clear that man's present organization could only have been created through a complex interplay of spiritual forces. We have seen that not only was the cooperation of many Beings and nature-forces in the Cosmos a necessity, but that for the creation of man it was also necessary that at certain epochs, certain Beings should renounce the normal course of their evolution and remain behind in order to be able to participate in the organization of man in a way that would have been impossible in the normal course of their evolution.

And so when we seek to understand man as he is today, we find a richly varied and much patterned fabric. Only when we examine this fabric closely and watch the activity of the several Beings do we begin to understand how man first came into existence through the cooperation of these Beings. The chief Being who is of importance for contemporary man is the one who has gradually made ego-consciousness possible. The opportunity to develop ego-consciousness was first provided by the Spirits of Form, the Beings whom we call Powers or Exusiai. If we follow the activity of these Beings alone and ask ourselves how man would fare if the normal Spirits alone were predominantly active in him, we shall find that they are the donors of the ego-organization. And this implies that their chief interest is to further man's ego-development, which can only be realized in the man of today at a certain age.

If you recall the teachings of Spiritual Science on the subject of the education of the child you will know that in the first seven-year period of life, between birth and the change of teeth, man develops principally the physical body. The Spirits of Form have no particular interest in the development of the physical body since this is really a recapitulation of what man underwent on Old Saturn (which has often been repeated) and which from the last physical birth up to the age of seven has for the time being been recapitulated in a particular way for the last time. The second seven-years period of life from the ages of seven to fourteen, the age of puberty) is also a period which holds little interest for the Spirits of Form since it is a recapitulation of what man underwent on Old Sun. In reality the Spirits of Form only wished to embark on their chief activity, the bestowal of an ego, during man's life on Earth. The third seven-year period covers the years between fifteen and twenty-one. During this period man recapitulates the development of the astral body that normally belongs to the Old Moon epoch. And again the normal Spirits of Form show no interest. The three life-periods, then, that precede the actual birth of the ego at the age of twenty approximately, have no immediate appeal. The Spirits of Form only intervene on their own initiative at the age of twenty approximately. On reflection, therefore, you will not be surprised to learn that the Spirits of Form intended, in fact, that man should incarnate only at the normal developmental stage of twenty or thereabouts.

In the eyes of these Spirits of Form all that has been developed in man hitherto is, in reality, a kind of embryonic state, a sort of germinal condition. And if I may speak somewhat figuratively I might say that the Spirits of Form who have developed normally would far prefer it if things proceeded with almost clock-work regularity, if hitherto no-one encroached upon their province. If these Spirits of Form had free rein until man's twentieth year, then in the first seven years of his life man would have the consciousness pertaining to the physical body, namely, the very dim consciousness of the mineral kingdom. In the second seven years, between the ages of seven and fourteen, he would have a sleep-consciousness. From the fourteenth to the twentieth year he would be very active inwardly, but would live in a kind of dreamlike consciousness of the Old Moon evolution. Not until the age of twenty-one approximately would he awaken to ego-consciousness. If he followed the normal course of development therefore he would only awaken to ego-consciousness at that age and perceive the external world in the form that is familiar to us today.

If we only take into account the activity of the Spirits of Form it is clear that man attains his present-day consciousness much too early. Now in modern man this consciousness, as you know, awakens to some extent soon after birth. He would not develop a clear and distinct perception of the external world if other Spirits, in reality Spirits of Movement, had not remained behind and renounced the development of certain capacities which they could otherwise have acquired up to the time of the Earth-evolution, so that they could intervene in man's development in a particular way during this present Earth-evolution. Because their evolution followed a different path they are in a position to bestow upon man prematurely that which he ought to acquire only in his twentieth year approximately. These are spiritual Beings who renounced the possibility of continuing their evolution normally up to the stage of their Earth-evolution Beings who might have been Spirits of Movement during the Earth-evolution, but who remained at the stage of the Spirits of Form and are now active in the Earth-evolution as Spirits of Form. Thus they are able, during the Earth-evolution, to bestow upon man, who is by no means mature enough to receive it and has much to redeem from an earlier epoch, the ego-consciousness that would normally be his only around the age of twenty. Hence the abnormal Spirits of Form endow man with capacities which otherwise he would have received about his twentieth year only.

The consequences are highly significant. Let us assume for a moment that evolution had followed its normal course. If these abnormal Spirits had not intervened, man would have incarnated on the physical plane in the condition which is natural to him at the age of twenty approximately and would have to go through a totally different embryonic development. Indeed through these abnormal Spirits of Form, man's development from birth to the age of twenty, that is, for about the first third of his life, is subject to the forces of the external world. The first third of our Earth-life therefore is not controlled by spiritual Beings who determine Earth conditions, but by other abnormal spiritual Beings. And because these abnormal Beings participate in evolution, we do not possess therefore the form that we should have if we had incarnated in the condition natural to us at the age of twenty. To compensate for this man must spend the first third of his life (up to the age of twenty) under the powerful influence of these abnormal Beings. In the course of his whole development man is subject to the influence of these abnormal Beings. And the penalty he has to pay for this is that after the middle third of life which is under the influence of normal Spirits of Form only, a progressive decline sets in and the etheric and astral organizations begin to disintegrate. Life therefore is divided into three periods or thirds—an ascending third, a middle third and a descending third. It is only in the middle third that man is a fully integrated person in his Earth-life. In the last third of his life man has to give back what he received during the first, the ascending third; he must repay the debt in kind.

If man had been wholly subject to the influence of the normal Spirits of Form all that he experiences today up to the twentieth year would take on a different complexion, a totally different form. The situation would have been totally different, so that everything associated with the development of man during the first of his three life-periods is fundamentally an anticipation of much that belongs to the later epochs. In consequence, up to the second life-period man has become a more material being than he would otherwise have been. He would have experienced up to this time purely spiritual conditions and would have incarnated on Earth only at that period of his development which he undergoes in his twentieth or twenty-first year when he would find himself Earth-bound. We learn from Spiritual Science that if his development had proceeded in this way man would have incarnated only in the condition which he now attains in his twentieth or twenty-first year. He would not have been able to go through the preceding conditions on Earth; he would have been obliged to go through them in the spiritual spheres surrounding the Earth.

The whole course of human development through childhood and adolescence should now be clear to you. If the line BC represents life on Earth between twenty and forty, it would have been the intention of the Spirits of Form that man should incarnate only at B (the age of twenty to twenty-one). Having come down to Earth at this age he would have left it again after his fortieth year (at C) and have spent the last third of his life in a spiritualized state. Through the abnormal Beings man was forced to descend upon the Earth at A and begin his life cycle. That is the secret of our existence. Thus it is only in the middle third of life that we are wholly under the influence of these Beings who actually control us; the periods of our maturity and decline are subject to entirely different Beings who in one way or another have renounced their normal development.

If man had lived through the first and last thirds of his life in the spiritual sphere surrounding the Earth and had incarnated only during the second third, thereby becoming a totally different being, he would not have become Earth-bound to the extent that he is today. If man's development had followed this course, then all those incarnating on Earth would be alike in (physical) form and inner being, they would be standardized. Only a single, uniform humanity would exist. That which determines the racial types with their specific characteristics is unrelated to the middle third of life. Through the circumstances of the earlier years, through the influences of the first third of life, we, with all our forces, are more Earth-bound than the normal Spirits of Form had intended. In consequence man has become more dependent upon the Earth than he would otherwise have been; he has become dependent on the locality where he lives. Because of his premature incarnation—in opposition to the intentions of the Spirits of Form, so to speak—he becomes dependent upon the locality of his birth, he unites with his physical environment in a condition which is not designed for him. It would have been of no consequence whether he had incarnated in the middle third of his life or whether he had been born in the north, south, east or west. But because he has become dependent on his environment, because his youth is lived in the way I have described, he becomes Earth-bound, he becomes closely associated with, and an integral part of the geographical area where he was born. He cannot escape the environmental conditions of that locality—the incidence of the sun's rays, the proximity of the region to the Equator or to a more temperate zone, whether he is born in the lowlands or on a high plateau. The rate of respiration in the plains is different from that in the mountains. Man therefore becomes wholly dependent upon the environmental conditions of his birthplace. He becomes wholly identified with his native soil through his close association with the locality of his birth. He is moulded by those attributes which he thus receives because these etheric formative forces of the Earth associated with the particular locality where he is born are active in him. All these factors determine his racial character, and the abnormal Spirits of Form, those Spirits or Powers who are responsible for our present consciousness—not between the ages of twenty-one and twenty-three but at some other time—are indirectly the source of the racial differences in mankind everywhere, for these differences depend upon the particular locality where a man is born.

During the first third of life when, in effect, he is under the dominion of the abnormal Spirits of Form, man reaches sexual maturity and develops his capacity for reproduction. His reproductive capacity is acquired during the period when he is not wholly under the direction of the normal Spirits of Form. It is possible therefore that a man is not only dependent on the locality of his birth, but that the characteristics thus acquired may also be inherited by his descendants. Thus racial homogeneity is reflected not only in the influence of the habitat, but also in the racial inheritance. This explains why racial characteristics can be inherited and why, as we shall learn from Spiritual Science, it was only in the past that racial characteristics were determined by the locality where man was born. In the latter part of the Lemurian epoch and in the early Atlantean epoch, for example, man was directly dependent upon his physical environment. In later times race was no longer associated with locality, but was bound up with heredity. In race therefore we see something that was originally associated with a particular geographical region, was later passed on via inheritance, but became increasingly independent of a particular locality.

The period of evolution when one can justifiably speak of the idea of race will be clear to you from what I have just said. One cannot speak of race in the true sense of the term before the Lemurian epoch, for only then did man incarnate on Earth. Before that time he lived in the spiritual environment of the Earth. He then incarnated and racial characteristics were hereditary from the beginning of the Atlantean epoch up to our post-Atlantean epoch. We shall learn later how, in our own time, the national characteristics prepare in their turn the break-down of the racial characteristics and begin to eradicate them.

We must carefully avoid seeing evolution in the form of a perpetually revolving wheel, for this idea which is widely canvassed in many a mystical world-view serves only to confuse the true picture of evolution. If one pictures evolution as a wheel, revolving round a fixed centre and divided into so many races, then we fail to grasp that everything is in a state of evolution and that the races are evolving too. Races are born and will at some future time cease to exist. They do not repeat themselves in the same way as Sinnett mistakenly claims in his Esoteric Buddhism. We must look for the origin of racial characteristics in the old Lemurian epoch; we must follow their propagation down to our own day; at the same time we must realize that when our fifth post-Atlantean epoch is superseded by the sixth and seventh, race as such will have ceased to exist. But if we picture evolution as the mechanical, steady, continuous revolution of a wheel, then we carry the picture of a mill wheel in our mind and have not the slightest understanding of evolutionary processes.

The evolution of races begins therefore only in the Lemurian epoch through the activity of the abnormal Spirits of Form, who permit the etheric forces from the soil to intervene at the locality where man has to spend the first years of his life. And this influence is carried over to some extent into his later life because man is endowed with a memory, through which he still remembers even in his later life, the time spent under the influence of the abnormal Spirits before his twenty-first year on Earth. Man would be a totally different being if he were subject only to the influence of the normal Spirits of Form. Through the influence of the abnormal Spirits of Form he is dependent upon the particular locality in which he lives. I have already described how man departed from the laws of the normal Spirits of Form, with the result that the locality of his birth during a particular incarnation was of importance to him.

These relationships will become clearer to us if we take into account the following factor. To a certain extent the etheric forces emanating from the soil permeate the human organism so that man becomes dependent upon the soil of a particular geographical area. In this connection I should like to refer to certain regions of the Earth that are connected with the historical development of the human being. We shall discuss these relationships in more detail later on. I now propose to describe them in general.

Here is for example a point or a centre of cosmic influence situated in the interior of Africa. At this centre are active all those terrestrial forces emanating from the soil which can influence man especially during his early childhood. Later on their influence diminishes; man is less subject to these forces. Nevertheless their formative influences make a powerful impression upon him. The locality where a man lives exercises its most potent influence in early childhood and thereby determines for their whole life those who are completely dependent on these forces’ so that the particular locality impresses the characteristics of their early childhood permanently upon them. This is more or less typical of all those who, in respect of their racial character, are determined by the etheric formative forces of the Earth in the neighbourhood of that particular locality. The black or Negro race is substantially determined by these childhood characteristics.

If we now cross over to Asia, we find a point or centre where the formative forces of the Earth impress permanently on man the particular characteristics of later youth or adolescence and determine his racial character. Such races are the yellow and brown races of our time.

If we continue northward and then turn in a westerly direction towards Europe, a third point or centre is reached which permanently impresses upon man the characteristics of his adult life. In this way man is determined by the etheric forces emanating from the Earth. When we look more closely into these separate points or centres we find that they follow a line which takes an unusual direction. These centres still exist today. The centre in Africa corresponds to those terrestrial forces which imprint on man the characteristics of early childhood; the centre in Asia corresponds to those which give man the characteristics of youth, and the corresponding centre in Europe imprints upon man the characteristics of maturity. This is simply a universal law. Since all men in their different incarnations pass through the various races the claim that the European is superior to the black and yellow races has no real validity. In such cases the truth is sometimes veiled, but you see that with the help of Spiritual Science we do after all light upon remarkable truths.

If we continue this line (see diagram) still further westward we come to America, where the forces of old age, of the final third of life, are active. These forces—I beg you not to misunderstand what I am about to say, it only refers to man in so far as he is dependent upon the forces which determine his physical organism, the terrestrial forces of his environment, forces unrelated to his fundamental being—these forces are associated with the decline of man. This line which in reality describes a curve obeys a cosmic law and does in fact exist; it is a reality and expresses the law according to which our Earth acts upon man. The forces, which determine man's racial character, follow this cosmic pattern. The American Indians died out, not because of European persecutions, but because they were destined to succumb to those forces which hastened their extinction. The destiny of the races and the changes wrought by the forces which are not under the influence of the normal Spirits of Form are determined by the peculiar characteristics of these different centres of cosmic influence. When determining racial characteristics these Spirits work in this way; but in our age the racial character is gradually being overcome. The first steps in this direction were undertaken for the most part in the earliest period of the Earth's history. If we were to go back to the old Lemurian epoch we would find that the very first indications of racial development could be traced back to the regions of present-day Africa and Asia. Later, a migration westward sets in and as we follow westward the forces which determine race we note their decline amongst the American Indians. The death of races begins with their westward migration. In order to seek the rejuvenating forces, races migrate eastward, from Atlantis across Europe to Asia. Then the westward migration is repeated, but on this occasion we witness, not the movement of races but, as it were, a higher stage of racial development of civilizations. Thus in a certain way we see that the evolution of civilizations is characterized by a continuation of the racial development on a higher plane. For instance, the old Indian civilization, the first post-Atlantean civilization, to which we have already given due recognition in this lecture, corresponds to early childhood, the period when man's response to physical nature is still dormant, when he is receptive to the manifestations of a spiritual world.

The first Indian civilization is in fact a revelation from spiritual worlds and could only manifest in man because he came under the influence of the terrestrial forces of India to which he had already been subject from earliest times. In the primeval past men owed their racial characteristics to the etheric formative forces of the soil; now, they owed that disposition of soul peculiar to the ancient Indians to their continuous presence in the same geographical region. Through the migration from West to East they received those fresh, youthful forces which made possible the emergence of that peculiar spiritual configuration so typical of the original Indian civilization. Thus a very ancient Indian civilization which has not yet been studied and of which the Indian civilization now known to science is only an offshoot, can be explained by the fact that the Atlantean civilization is repeated to a certain extent in the primeval Indian civilization.

When we consider the successive civilizations of the post-Atlantean epoch, we can see that they represent successive recapitulations of conditions experienced earlier in the physical body, but which have been transformed through the forces of rejuvenation. Thus the Persian civilization shows a conflict between the virile forces of early manhood, when man is still subject to the influences of the abnormal Spirits of Form, and the forces which stem from the normal Spirits of Form. In the Persian civilization this dualism is reflected in the polarity of light and darkness, of Ormuzd and Ahriman.

The farther we move westward the more we see that the civilization bears the impress of the characteristics of a more mature age. We must admit that up to the present time the creations of man are still dependent to a large extent upon the abnormal forces and Beings of the universe. Nevertheless we can now understand that racial characteristics are no longer decisive factors as man moves westward and also that, to a certain extent, the tendency of civilization is such that its youthful vigour, its creative potentialities, decline more and more the further it moves towards the West.

To the unprejudiced observer a variety of factors serves to show that our contemporary civilization is also determined in this way in accordance with a fixed law. But people are not disposed to be objective. If you bear in mind that, in reality, all civilization is in a state of flux, you will then realize that the further we move westward, the less productive civilization becomes. As civilization it is already moribund. The further West one goes, the more civilization becomes externalized; it is no longer vitalized by the forces of youth, but is given over to the hardening forces of old age. Western man will still be able to benefit mankind by making valuable and important contributions in physics, chemistry and astronomy and in all fields which are independent of the rejuvenating forces of youth. But that which calls for creative energy requires a different configuration of those forces which work upon man.

Let us take the example of a man growing up from childhood to the stage when his spiritual life matures. He first develops physically. The forces concentrated within the youthful organism must be allowed to expand physically. Later, when growth is completed, these physical forces are turned inwards. Mankind in general undergoes a similar process. The curve of development which we have already described reveals a remarkable law which applies even to the continents. First of all we observe the first signs of man's development in Africa; then his native territory expands far afield. Characteristic of this expansion is the wide-open spaces of Asia where man inhabits vast tracts of country.

Let us now glance at the repetition of race development in the post-Atlantean civilizations. Just as in his youth man looks out with curiosity upon his environment, so does the man of the old Indian civilization look out into the world. This is associated with the fresh, youthful forces which help man to grow until he reaches his full stature when the spiritual life must begin to unfold and the physical must be compressed. As civilization advances westward into Europe it is remarkable that the geographical area which mankind inhabits is narrowed down to smaller and smaller lands. We observe that Europe is the smallest continent, and the further civilization moves westward the more it tends towards delimitation, and finally in its westward course is confined to peninsulas and islands.

All this is connected with the spiritual course of evolution. Here we have a unique insight into the mysteries of spiritual evolution. But with this narrowing of the geographical area a critical situation arises; on account of this crisis a more unproductive element begins to operate. Creative activity dies out to some extent in the peninsulas the further westward one goes. This creative impoverishment is illustrated in what I have already described, namely that civilization itself, the further it moves westward, becomes progressively more rigid and senile, and slowly declines. This was always known in the Mystery Schools. You will now understand why I said that what I had to communicate might be somewhat dangerous because people might take offence. By no means everything can be revealed that would enable man to command the higher members of his being so that he may perceive the terrestrial forces that determine the race, forces that later on determine the character of the civilization and which in a still later epoch will have lost their significance when man rediscovers his spiritual vision. Thus you will understand that the whole process of the evolution of mankind is connected with the spiritual evolution which has always been known to those who were initiated into the deeper secrets of existence. The truth of what I have just said does not depend upon whether one approves or disapproves; it depends upon evolutionary necessity. To deny this necessity is pointless; it serves only to put obstacles in the way of understanding. Therefore it is only natural that those w ho migrate to areas lying more to the West must seek rejuvenating power, spiritual substance, from the East; but Central Europe must call to mind its own creative activity as it existed before the formation of peninsulas and islands. That is why precisely in Europe—in the region embracing our two countries, Scandinavia and Germany—man has to draw upon the resources of his own soul-life and why, on the other hand, we must look especially in the West for that part of humanity which is to receive spiritual nourishment from the East. This urge is deeply rooted in the nature of all mankind. You see this repeated in the development of Spiritual Science. We witness it again in the fourth post-Atlantean civilization, amongst the Greeks and Romans. The Romans, it is true, are in certain respects more advanced than the Greeks, but they took their spiritual life from the people they conquered, who lived more towards the East.

The further countries lie to the West the more is the law thus revealed to us confirmed. Now these important truths can only be indicated; they reveal what accords with the inner nature of the future mission of mankind in every corner of the globe. We must understand therefore the task that lies before us if we wish to raise ourselves to the level of the all-human. Here lies the great responsibility which we take upon ourselves if we wish to participate in the spiritual evolution of mankind. In this realm neither personal sympathy nor personal enthusiasm may play a part. They are of no consequence; only what is determined by the great laws of humanity is decisive. The great laws themselves must apprise us of this; we must not allow ourselves to be prejudiced in favour of any particular law.

That is the fundamental characteristic of Rosicrucianism. Rosicrucianism implies acting in accordance with the evolution of all mankind. If we are aware of the configuration of the landscape we inhabit, including islands and peninsulas, then we shall realize what sentiments must fill our hearts if we seek to work for the benefit of the evolution of humanity.

In the remote past man descended to Earth under the guidance of the abnormal Spirits of Form and was associated with his particular geographical region. Thus the foundations were laid for the development of the races. Then a progressive intermingling of the races takes place. The evolution of races is interrupted to make way for the evolution of nations; i.e. nations develop out of races. And the development of nations enters even into the evolution of the individual human being. Behind the question, who was Plato, what was his origin and ancestry, a great mystery is concealed. He was an individual who grew up in the lineage of Solon, was a member of the Ionian tribe, the Greek nation and the whole Caucasian race. The realization that Plato was a descendant of Solon, an Ionian, a Greek, a Caucasian, expresses a profound mystery if we understand the law behind it. It shows us how the normal and abnormal Spirits of Form whose major concern is to prepare man's incarnation on Earth work in concert over the whole Earth, how, by this cooperative activity, the human race is subdivided and how then those other Beings intervene of whom we have already spoken when describing the characteristics of the several peoples. Each individual is intimately associated with these processes by means of which all these higher Beings, these higher Spirits, determine the evolution of the world by their cooperative activity.

We cannot understand the individual if we do not see how he owes his whole development to the cooperation of these Beings. Because a Caucasian race was once created on Earth through the mysterious interplay of the normal and abnormal Spirits of Form the stage was set for the incarnation of a Plato. And because we are aware of the intervention of the normal and abnormal Archangels down to the Angels, we realize the steps which were necessary to bring forth a Plato whom we could recognize as a human being endowed with the specific human attributes of thinking, feeling and willing. The nation occupies an intermediate position between the race and the individual.

It was first necessary therefore to outline the conditions fundamental to the evolution of race. Tomorrow we shall discuss the emergence of nations out of races, the intervention of other Spirits of the Hierarchies and especially their intervention in the activity of the Spirits of Form.