The Rudolf Steiner Archive

The reflection in the fourth epoch of man's experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.

In the last lecture we learnt that man had gradually conquered the physical plane during the post-Atlantean epoch; he had come gradually to understand that the physical world into which he had entered is the expression of the spiritual powers lying behind it. We learnt also that when the Greeks and Romans were the leading peoples in human evolution man had established a kind of balance between his understanding of the physical and spiritual worlds. He had come to terms with the material world; he had learned gradually to understand and to love it.

We must not think that such processes did not have corresponding parallels in the spiritual world. Even if we go further back in human evolution we find, to the same extent as outward conditions alter as regards man's observation and perception of the physical world, conditions alter essentially also as regards other states of consciousness. So far special stress has been laid on the state of consciousness when man is withdrawn from his physical body during sleep. We saw that in the Atlantean epoch he perceived only blurred outlines when awake, but that divine spiritual beings appeared before him when he exercised the dim kind of clairvoyance he then possessed. In order that we may understand the entire human being we must take into account these alternating conditions of consciousness which are connected with what we call death and what lies beyond death; we shall then see that the ordinary life we observe between birth and death has also an essentially different side.

So far we have considered the destiny of man during his life between birth and death from the Atlantean epoch to the age of Greece and Rome; we must now inquire as precisely as possible into his destiny between death and rebirth; for the life of man continues after death. From the moment during the Lemurian epoch when he entered for the first time into earthly incarnation, and life within a physical body first alternated with life outside of it, man has led, to a certain extent, a two-fold life—one upon earth and one in the spiritual world between death and rebirth. Though some people believe that changes only occur in the physical world, and that between death and rebirth everything can be described in a few typical words, this belief is absolutely incorrect.

Destinies change in the spiritual period of human development also. We shall best understand how these changes occur if we glance at the life man leads here in the physical world, and at his relationship to the other kingdoms around him. Man, as at present developed, is by no means a being who exists absolutely by himself; he is related in various ways to all that surrounds him.

Think only how man's consciousness, his self-consciousness, depends upon that which surrounds him. If no other kingdom surrounded us, no mineral, no vegetable, no animal kingdom, if there was no atmosphere, no clouds which reflect the light to us, our ego as it is now would not have been kindled by the outer world. Man, as regards his self-consciousness, is immersed during the day in the world that surrounds him.

Between birth and death he is plunged into a certain environment through having an etheric and physical body. He draws his food from the lower kingdoms of nature, these give him the substances and forces which pass through him. We might say that up to the time of birth he evolves, and then, on entering earthly existence, he comes in contact with the lower kingdoms of nature. It is true he only enters these when he takes on a physical body, and has then to assimilate them as his means of support; in the physical world man is not an absolute being. Only think how he must continually inhale a certain quantity of air; so that he is by no means enclosed within his skin, his being extends into the air. On entering physical existence he enters into a certain relationship with the kingdoms below him; he dips into them; on leaving his body he rises into higher kingdoms, into that of the Angels, Archangels, and Archai, and indeed into still higher kingdoms. Just as through the needs of his physical body he enters into relationship with the lower kingdoms, so after death he enters into relationship with higher kingdoms.

Let us now pass to the epoch when man first began to enter upon his earthly incarnations. This was in the Lemurian epoch, when, though he did enter a physical body, he had very little connection with the physical world. He had as yet the merest trace of sense organs, and had therefore hardly any perception of the outer world. Man actually passed through a condition at the beginning of his incarnations when his connection with the physical world was very slight; because of this he was all the more at home in the worlds of the spirit. This was also the period when, having passed out of his physical body—not only during sleep but also after death—man entered a world full of spiritual light where he perceived spiritual beings; where, to a certain extent, he drew strength from these beings as he now draws it from the physical world; it was a time when he reached out into the kingdoms above him as he now reaches out into the physical world. His being extended into the kingdom of the Angels, Archangels, and even into higher kingdoms which interpenetrate his own. His consciousness was dim, and only at death did he gain true consciousness. He only drew into the physical world gradually, nourishing himself spiritually with the vision of divine spiritual beings.

Man only gained his ego in the course of time as he passed through his various incarnations; he did not have it at an early stage. Other beings of whom we said that they had passed through their human stage at an earlier period already possessed egos, and man learnt to know the ego through beholding them, but he only came to know it truly in the period between death and rebirth.

When a man died at that time he had the feeling that only when he could see divine spiritual beings did he really begin to live; it was actually the case that the farther he left death behind him the higher the stage to which he attained. He grew even more and more conscious until the time came (between death and rebirth) when the mighty Being appeared who had first given true content to his life, regarding whom he felt: “From Him I have come; I belong to Him.” This was the same Being, seen in a primeval period, who later incarnated on earth as the Christ. It was not possible in the Lemurian period for man to behold Christ in a physical body, but he did behold Him midway between death and rebirth; he thus became a part of Him and knew Him in the spiritual world.

As time passed on man grew ever more conscious in the physical world. Full consciousness came first in the middle of the Atlantean epoch, but it came gradually. The more conscious man became in the physical world and the more the rudiments of the ego had entered into him, the less did his consciousness reach up into higher worlds after death. At first he was not able to expand to the vision of the Christ; he only saw Angels and Archangels, and later, in the Atlantean epoch, even this was denied him; it was only granted to those who were most advanced. Normally, man only perceived Angels through his ancient dim clairvoyance; these were Angels also in the Christian sense, and are those who were referred to by the Greeks as Zeus, and by the Germanic people as Wotan, and were regarded as deities.

We have already said that in the Atlantean epoch, during sleep, man was the companion of the Gods; this was especially the case in the period between death and rebirth. These Gods were Angels, or, at the highest, Archangels, and only when man had prepared himself in this life by what he felt to be good deeds, was the vision of Christ, under certain circumstances, vouchsafed to him, through these subsidiary beings. Man still knew the Christ, however, through the deeds and the nature of the Angels and Archangels. Just as light is still light though tinted by passing through coloured glass, so the Christ-form was seen, but with waning strength. It was none other than the Sun-Spirit who thus appeared with waning strength, because man was attracted more and more to the physical side of existence and had learnt to love it.

So humanity developed through the different ages of post-Atlantean civilization, and in each of them appeared the remembrance of earlier epochs; these were actually experienced. In the Egyptian age we find a memory of the Lemurian epoch.

How did Initiates at that time represent the life after death? It was their endeavour that men should experience after death—if only as a faint echo—what men experienced in olden times when they raised themselves up to that in which they felt as if hidden, to that supreme Being—the great Sun-Spirit. This is the meaning of what the ancient Egyptians called the judgment of the Dead; when the dead person appeared before his judge, who weighed his deeds. If these were found to be worthy he might, through the merit acquired in the physical world, become a part of the Being looked up to as God of Light, the Sun-God, This was the same being who was called Osiris. It was the journey to Osiris—the union with him that was imparted to the dead as a recollection of an actual previous evolutional condition. This is how we must understand what is contained in the Book of the Dead, that most remarkable record of the Egyptian people.

From the nature of the conditions laid down in my book Christianity as Mystical Fact, the full esotericism of such things can obviously not be given out, but the fact remains that these things might be gone into very much more deeply. According to the ancient Egyptian idea, if a soul according to its deeds was found worthy of this vision it might be united with Osiris; indeed it was actually addressed as an Osiris, because united with Him. The words are: “Osiris was cleansed in the pool to the south of the field of Hotop and north of the field of locusts, where the Gods of growth wash in the fourth hour of the night and in the eighth of the day, with the image of the heart of the God passing from the night to the day.” It is impossible to express the full depth of meaning of this formula but it is important to understand the expression, “from the night to the day.” Previously it had been night; the soul is led over to a day—to a spiritual day—when it will be united with Osiris, when it may itself become an Osiris. The soul in this way actually experienced its destiny in another world, the world lying between death and birth.

Consciousness between death and rebirth darkened more and more, though it was never lost completely; it was never extinguished, though it grew dim. The more affection man developed for the sensible physical world, the more he had to content himself with the vision of lower beings, and the less communion could higher beings have with him. All the beings who were his good companions during the Atlantean epoch, when he was still clairvoyant, disappeared, especially in the period between death and rebirth, and gradually the connecting link between man and those ancient Gods was lost.

We know that remnants of ancient clairvoyance endured up to the later ages of European culture; that there were some people who in certain states of consciousness could still rise to the vision of the Gods. Such people also enjoyed a more vivid communion with the Gods after death; they had a more intimate life with them. Such a communion was good not only for men but also for the Gods, for man takes up with him the love he has won in the physical world; the Gods received back from him as a sacrificial offering that which as love he had acquired in the physical world. Men, however, grew ever less and less fitted for this communion with the Gods, because their love for the physical world continually increased. The souls of those dwelling in the districts from which the Germanic peoples have since sprung gradually participated less and less in the vision of the Gods, so that they had little fellowship with them between death and rebirth. Through this an idea developed that the Gods were losing their connection with the earth which they had themselves created, and losing also their rulership over it. This feeling gave rise to the conception of the “Twilight of the Gods.”

This is the actual foundation of the drama. It was felt that the Gods had to withdraw from the world they had themselves created. The Gods who, even as late as the Atlantean epoch, had descended into the bodies of the most advanced human beings and had taught them important secrets in the Mysteries were obliged gradually to withdraw, and they could only come in touch with the physical world by using the more advanced human beings as their instruments or vehicles. This actually happened in the Atlantean epoch; and those who were initiated into the ancient Druidic Mysteries knew, for example, that an ancient Atlantean individuality known as Sig appeared for long after the Atlantean catastrophe in many different ways in European bodies.

All such names as Siegfried and Sigurd preserve exoterically the remembrance of the repeated appearances of this individuality who was finally only perceptible to those who had been initiated into the Mysteries. He united himself with high Initiates, and it became more and more necessary, the nearer we approach our age, for him to seek out those who had already gone through many, incarnations in which they had purified themselves. Now, in order that we may understand our age, it is necessary to touch the fringe of a great mystery which throws light on much that had taken place in our time.

Let us turn once more to the middle of the Atlantean epoch, when the physical world was first disclosed to man. A sort of parting of the ways then took place for the Gods—those who had been the ancient companions of men in higher realms. Coming from spiritual heights man had plunged deeper and deeper into the physical world. He had already passed through three great epochs; the third being the Lemurian, the fourth the Atlantean and this will be followed by three others. We are living at present in the fifth epoch. The Lemurian epoch came to an end through great fire catastrophes; the Atlantean through mighty catastrophes of ice and water; our epoch will come to an end through other forces, through a mighty increase of egoism in human nature, and, on account of this, through the war of all against all.

Only those who turn to a spiritual life will survive the catastrophe, which, in this case, means the war of all against all, just as only a small group of people escaped from the catastrophes of Lemuria and Atlantis. The war of all against all will be still more terrible for those involved in it than were those of fire and water, however terrible we may picture them to have been. Those who are now turning towards a spiritual life should feel it their duty to do all that is possible to rescue the good seed of our age and carry it over into the sixth age, which will follow the present one. This age is made up of great subdivisions; the ancient Indian, the Persian, the Egyptian, the Greco-Latin, and the present one, which will be followed by the sixth and the seventh right on to the time of the war of all against all.

The present position of evolution is that we have passed the middle of the Earth age. Had human beings turned towards the spiritualizing of themselves before they had completely entered the physical world, the conquest of the physical plane, of which we spoke in the last lecture, would never have taken place. Man has, however, taken a path that leads him deeper and deeper into physical evolution; he has gone beyond the point that would have represented the deepest stage if at that time he had turned to self-spiritualization.

This point (which lies in the middle of the Atlantean epoch) was an important parting of the ways for certain spiritual beings. They had then to decide whether they would sink into a kind of abyss from which they would rise again later all the stronger (for through their fall they would have developed greater powers) or whether they would take the direct way. Certain spiritual beings, those who had formerly been the companions of man, took the direct way; they decided never again to enter human bodies, but to remain in the realms of the spirit. The subsequent development of humanity passed them by with hardly a trace.

There were, on the other hand, other divine beings, a number of whom have been preserved in the memory of the people of Europe and elsewhere under such names as Zeus, Wotan, etc.; they decided, for the salvation of humanity, to descend again and again into human bodies, that they might work for humanity. It was not possible for all of them to descend to the same extent, for through man having entered so deeply into the physical world human bodies became ever less suitable instruments for divine beings.

Only those men who had purified their bodies in a certain way, who throughout the course of many incarnations had developed such noble etheric and physical bodies that they had completely banished from their souls certain connections with the physical world, who, through their whole disposition, had lived less in that which was of the earth than in that which was not of the earth—only such men were still able to receive into themselves the souls of high Spiritual Beings as they would receive their own soul. So it happened that those into whom Spiritual Beings had entered could not, as it were, descend far enough into physical existence; they therefore held a very unique position in the world.

Let us picture some such being, one who for many incarnations had developed the forces of his body, had won an inner victory over it so that he lived more in the spiritual than in the physical world, and was, on this account, fitted to be the vehicle of a higher being. Was it possible for such a being to be fully understood by those who had descended completely into physical existence, who had developed a love for the physical world and strove to work on this physical plane? Would he not be better understood by those who had preserved the character of an earlier epoch, who were stragglers from an earlier epoch? He could, in truth, be much better understood by these stragglers from the Atlantean epoch.

The Mongolian peoples have not descended so deeply, nor have they entangled themselves so much in the physical plane nor done so much towards its conquest as the people of Europe. We see that external physical civilization is accomplished by western nations rather than by the stragglers from Atlantean civilization who had remained stationary, and were therefore not at home in a world of post-Atlantean development, because they had retained certain qualities and had then degenerated.

It is often pointed out that the Japanese are going through a significant development today through the qualities of their own character. This is an illusion. They are not developing through the force of their own qualities. In the last war against Russia they conquered with the help of battleships and cannon invented by Europeans; they made use of a foreign civilization. It is only progressive development when a people develops from out its own being. It is on this that development depends.

Spiritual individualities who were still the companions of men in the Atlantean epoch could be understood better by nations who had in a certain way remained stationary, and who represented, in a later epoch, conditions beyond which the people of Europe had developed because of their individual self-consciousness and feeling for freedom. Hence the teaching of these spiritual individualities had to be directed to such people, and we see here the consummation of a great mystery.

We see beings who, when the people of Europe were at an earlier stage of evolution, were fully understood, incarnating and appearing later as teachers in the schools of initiation, and on this account being honoured as Gods. We see Wotan, who had previously dwelt as an Initiate in a human body and taught in the Mysteries, being able, because he had not descended so deeply, to incarnate in a nation which, in a certain way, was backward, and on this account had preserved a feeling for the nothingness of the physical plane, of its unworthiness as an expression of the Deity, who looked on it as a place of sorrow and pain, and who held that the only real bliss was in leaving it. This individuality, known as Wotan and who had taught in the Mysteries of the Germanic peoples, is the same who appeared later as the Buddha, and with the same mission. (It is possible to touch on such secrets as we are speaking of in the privacy of an Anthroposophical Lodge.) Buddha, who mediated between our world and the higher worlds, is the same individuality who passed over Europe and is remembered there under the name of Wotan.

We see from this how those people who had preserved certain tendencies and connections with earlier conditions were provided for. Knowing this, the historical fact of the good reception Buddhism received among the Mongolian peoples is comprehensible, and entirely in accordance with the wise guidance of man.

As humanity had to conquer the physical plane more and more, it was no longer possible, in a later age, for such spiritual beings to incarnate directly in a physical body. It required a mightier Spiritual Being to do this, One who had been foretold by all the earlier teachers. Even the ancient Egyptians when they spoke of Osiris recalled their connection with the ancient Spirit of the Sun, and said: “The kingdom of Osiris will be established again upon earth.”

Before this could come to pass a Being like the Christ was needed. In that He had withdrawn more and more from the kingdom of the dead (and we do really see Him disappearing from the other side of life), He had drawn ever nearer to this side, until in the fourth age of civilization He incarnated in a human body visible to all, but in a body that had been very specially prepared.

The Christ-principle could not assume a human body in the same way as those did who descended entirely to the physical plane. Even such a Being as Jesus of Nazareth, Who had gone through many incarnations and attained to a high degree of initiation, was not capable at birth of being the vehicle of the Christ-individuality. Only after preparing himself through a life of thirty years had he succeeded in so far cleaning and purifying the outward physical sheaths—the physical, etheric, and astral bodies—that the Christ individuality could make use of them. In the thirtieth year of his life the individuality of Jesus of Nazareth left the outer vehicles which he had purified.

This took place at the baptism by John in Jordan. A change of individuality took place at this time, when the Christ took possession, not of an ordinary human body, but of a purified body. Then followed three years, during which Christ walked the earth in the body of Jesus, the years described in the Gospels between the baptism and the Mystery of Golgotha. We have here an Individuality Who had not appeared as in the ordinary course of events, where a form is provided at birth in accordance with the experience of many incarnations; but because this Individuality had entered into a body which for thirty years had been entangled in the physical world, and had received a mighty impulse through the Christ, something of profound importance took place which esotericists can read in the Gospels when they really know how to read them. There it stands; but such things are veiled.

At the baptism in Jordan, when the significant symbol of the dove appeared above the head of Jesus, he was not merely inspired but directly intuited by the Christ. On that occasion something shot through the entire body of Jesus of Nazareth, even into those parts which, at the present stage of human development, are most withdrawn from the influence of man—the very bones. I am now about to say something which to the materialistic consciousness of the present day seems nonsense; but that is of no matter. At the moment when the body of Jesus of Nazareth was permeated and fired by the Individuality of Christ—the great Sun-Spirit—the effect reached even into the bones.

If you burn a bone the cartilaginous part is consumed and the bone ash is left. The mineral substance of the bone and the cartilage are held together by a power which is opposed to fire, but also, therefore, associated with it. This power is at present entirely beyond the control of man's will, but it was under the control of Him Who was later to pass through the Event of Golgotha. Man can at present move his hand, but has no power to affect the chemical forces of his bones; he has become solid through them. The body of Jesus of Nazareth, through its having been intuited by the Christ, is the only body on earth that has ever acquired control over the force that holds cartilage and bone-ash together.

Through this control over the bones a force entered the world which is positively able to conquer death; for the bones are guilty of the death of man. Man has become entangled in the mineral part of the earth through being so constructed that he has incorporated into himself solid bony substance. Death came to him because of this, and it is not without cause that death is represented by a skeleton—the symbol is fully justified. The Christ-Impulse is the living force that is able to again transform the bones that is, to lead men gradually towards that which is spiritual; and this will come to pass in future evolution. This is why no external force was permitted to interfere with the bony structure of Jesus Christ: no bone of Him was to be broken. The others who were crucified with Him had their bones broken, but in Him the words of the prophet had to be fulfilled: “No bone of Him shall be broken!” This was in order that what had been imparted as a mighty central impulse to the earth should not be spoilt by any outside influence.

In this way the mighty Sun-Spirit worked at that time in the mystery which took place at the baptism in Jordan. It was the same Sun-Spirit who through His withdrawal from the earth had made it possible for man to enter physical matter, by which ossification took place, and Who continues to work on him so that he may perceive the impulse by which he can again uplift or spiritualize this tendency towards ossification.

Risky as it may be to speak of such matters, it is the mission of the Anthroposophical movement to declare those things that have always been known, taught, and seen within the Mysteries. Only because this mystery had been accomplished, and because of this alone, did another mystery become possible.

We know that the several parts of the human body correspond to the principles of man. The physical body corresponds to itself; the glandular system to the etheric body; the nervous system to the astral body; and the circulatory system (that of the blood) to the ego. The ego entered physically into man through his being endowed more and more with blood, thus becoming ever more capable of devoting himself to the material world.

A time came when the surplus blood had to be sacrificed. Horrible as it may sound to the chemist, it is nevertheless true that the superabundant ego, that which would have brought humanity to the war of all against all through excessive egoism, flowed from the wounds of the Redeemer on Golgotha. At the moment when the wounds of the Redeemer bled there was implanted within humanity the seed of the power by which it might raise itself again out of the state into which it had sunk so deeply.

If man had taken the upward turn in the middle of the Atlantean epoch he would never have attained to complete independence. He had to conquer the physical plane, but then on this plane the impulse by which he could rise again had to be all the stronger; and this impulse was given by the Christ. Because the Christ was stronger He could not only lead mankind out of the depths, but could do something else, something of very great importance! A part of the world is to be conquered by man, a part that will be united with the spiritual world that will be led back to the spiritual world.

It was shown in the last lecture that during the Greco-Latin age man had progressed so far in the conquest of the physical world, had become so deeply entangled in it, that he had to have a God in human form before he could recognize Him, for he could no longer penetrate to the spiritual world and perceive Him there. Meanwhile conditions on the other side of life—between death and rebirth—had also changed. Through man having descended so much further into the physical plane, and having developed so great a love for it, and derived so much pleasure from it, what was on the other side of life became ever less perceptible to him. He retained a considerable remembrance of this world when he lived on the other side between death and rebirth, and much of this has been preserved in legend. When we read in a book of Greek origin that the hero says: “It is better to be a beggar in the physical world than a king in the land of the shades,” it exactly expresses the feeling of that period. Because man had conquered so much of the physical plane he longed to come back to it, for at that time he could not take much over with him. Only through Christ having come to earth, and through man having already experienced Him in a preparatory way in the time of the Old Testament; only because man had received the Christ into his thoughts during life, could he take over with him that which brought light again to him on the other side. What he took with him made the other side clear and bright and restored the Christ to him with even greater splendour than in this world. Hence we see how consciousness on the other side became darkened more and more as the time approached which we described yesterday; and how it then grew clearer through man learning to know the Christ here. For what man learns of Him in this world is not lost in the period between death and rebirth; he takes his knowledge with him; and this is what the expression “To die in Christ” means.

From what has been said you will see that throughout evolution the life not only of the living changes, but also that of the dead. Because the dead are nourished on what they have learnt here concerning the Christ, because they take the fruits of this with them to the life between death and rebirth, returning here again in ever recurring incarnations, they will appear also in ever mightier, more Christ-filled bodies, and will make the earth more and more into an expression of what Christ can be to a transformed world when in the future He leads the earth to higher and ever higher conditions.

Thus we see how life, both on this side and on the other, cooperates in maturing the earth for what is to come; when the earth through being filled with the Spirit of Christ will be united once again with the sun, and will thereby rise a stage higher in the cosmos.

The Christ Event—the coming of Christ—is therefore not only a fact of great importance to man, but is of infinite importance also to the evolution of the whole of the cosmos.

You will have seen that in anthroposophical education great value is laid on what lies in the consciousness of the teacher; there must live in his consciousness a knowledge of man that is whole, that is complete in itself. Now, as various examples have already shown you, the conception of the world which is usual today is ill-adapted to penetrating deeply into the human being. The following explanation will make my meaning clear. In studying man, we have to distinguish between his constituent parts: firstly his physical body, his physical organisation, then the finer ether or life-body which contains the formative forces, the forces which live in growth and in the processes of nourishment, and which, in the early years of childhood, are transmuted into the forces of memory. Then we have to add everything that the plant does not yet possess, although it, too, has growth and nourishment, and even to some extent lives in memory, in so far as it always retains and repeats its form. The next member of his being man has in common with the animal; it is the sentient body, the astral body, the bearer of sensation. Added to this we have the ego-organisation. These four members we have to distinguish from one another, and in so far as we do this we shall gain a true insight into the being of man and into human evolution.

To begin with man receives his first physical body, if I may so express myself, out of the forces of heredity. This is prepared for him by his father and mother. In the course of the first 7 years of life this physical body is cast off, but during this time it serves as a model from which the etheric body can build up the second body. Today people make the things confronting them so frightfully simple. If a ten-year-old child has a nose like his father's they say it is inherited. But it is not so simple as this, for as a matter of fact the nose is only inherited up to the time of the change of teeth. For if the ether body is so strong that it rejects the model of the inherited nose, then in the course of the first seven years its shape will change. If on the other hand the ether body is weak, it will not be able to free itself from the model and at the age of 10 the shape of the nose will still be the same. Looked at from an external point of view it seems as though the concept of heredity might still have the same significance in the second 7 year period as it had in the first 7 years. In such cases people are wont to say: “Truth must be simple.” In reality things are very complicated. Concepts formed today are mostly the result of a love of ease rather than the urgent desire for truth. It is therefore of real importance that we learn to look with understanding at this body of formative forces, this etheric body, which gradually in the course of the first 7 years creates the second physical body, that in its turn also lasts for 7 years. The etheric body is therefore a creator of form, a sculptor. And just as a true sculptor requires no model, but works independently, while a bad sculptor makes everything according to the model, so in the first life period, and working towards the second period, the ether body, or body of formative forces, fashions the second physical body of the human being. Our present day intellectuality enables us to acquire knowledge of the physical body; it serves this purpose admirably, and anyone lacking intellect cannot acquire such knowledge. But our university studies can take us no further than this. For the ether body cannot be comprehended by means of the intellect, but rather by pictorial, intuitive perception. It would be immensely important if the teacher could learn to understand the ether body. You cannot say: We surely cannot expect all our teachers to develop clairvoyance and so be able to describe the ether body!—But let the teacher practise the art of sculpture instead of studying the things which are so often studied in University courses. Anyone who really works at sculpture and enters into its formative nature will learn to experience the inner structure of forms, and indeed of just those forms with which the human body of formative forces is also working. Anyone who has a healthy sense of form will experience the plastic, sculptural element only in the animal and human kingdoms, not in the plant kingdom. Just imagine a sculptor who wanted to portray plants by means of sculpture! Out of sheer anger one would feel like knocking him down! The plant consists of the physical body and the ether body; with these it is complete. The animal on the other hand envelops the ether body with the astral body and this is still more the case with man. This is why we can learn to comprehend the human etheric body when, as sculptors, we work our way into the inner structure of the forms of Nature. This, too, is why modelling should take a foremost place in the curriculum of a training college, for it provides the means whereby the teacher may learn to understand the body of formative forces. The following may well be taken as a fundamental principle: A teacher who has never studied modelling really understands nothing about the development of the child. An art of education based on the knowledge of man must inevitably induce a sense of apprehension because it draws attention to such things as these and makes corresponding demands. But it can also induce apprehension because it seems as though one must become frightfully critical, rejecting everything that is common practice.

Just as the ether body works at freeing itself in order to become independent at the time of the change of teeth, so does the astral body work in order to become independent at puberty. The ether body is a sculptor, the astral body a musician. Its structure is of the very essence of music. What proceeds from the astral body of man and is projected into form is purely musical in its nature. Anyone able to grasp this knows that in order to understand the human being a further stage of training must develop receptivity towards an inner musical conception of the world. Those who are unmusical understand nothing whatever about the formation of the astral body in man, for it is fashioned out of music. If therefore we study old epochs of culture which were still built up out of inner musical intuition, if we enter into such oriental epochs of culture in which even language was imbued with music, then we shall find a musical conception of the world entering even into the forms of architecture. Later on, in Greece, it became otherwise, and now, especially in the West, it has become very different, for we have entered an age when emphasis is laid on the mechanical and mathematical. In the Goetheanum at Dornach an attempt was made to go back again in this respect. Musicians have sensed the music underlying the forms of the Goetheanum. But generally speaking there is little understanding for such things today.

It is therefore necessary that we should gain in this way a concrete understanding of the human being and reach the point at which we are able to grasp the fact that man's physiological and anatomical form is a musical creation in so far as it stems from the astral body. Think how intimately a musical element is connected with the processes of breathing and the circulation of the blood. Man is a musical instrument in respect of his breathing and blood circulation. And if you take the relationship between the breathing and the circulation of the blood: 18 breaths in a minute, 72 pulse beats in a minute, you get a ratio of 4:1. Of course this varies individually in many ways, but by and large you find that man has an inner musical structure. The ratio 4:1 is the expression of something which, in itself an inner rhythmical relationship, nevertheless impinges on and affects the whole organisation in which man lives and experiences his own being, In olden times the scansion of verses was so regulated that the line was regulated by the breath and the metrical foot by the circulation.

Dactyl, Dactyl, Caesura, Dactyl, Dactyl. Four in one, the line expressive of the man.

But what man expresses in language is expressed still earlier in his form. Whoever understands the human being from a musical aspect knows that sound, actual tones, are working within him. At man's back, just where the shoulder blades meet and from there are carried further into the whole human being, forming and shaping him, are those human forms which are constituted out of the prime or key-note. Then there is a correspondence in the form of the upper arm with the second, and in the lower arm with the third. And because there is a major and minor third—not a major and minor second—we have one bone in the upper arm, but two in the lower arm, the radius and the ulna; and these correspond to the major and minor third. We are formed according to the notes of the scale, the musical intervals He hidden within us. And those who only study man in an external way do not know that the human form is constituted out of musical tones. Coming to the hand, we have the fourth and fifth, and then, in the experience of free movement, we go right out of ourselves; then, as it were, we take hold of outer Nature. This is the reason for the particular feeling we have with the sixth and seventh, a feeling enhanced by experiencing the movements of eurythmy. You must bear in mind that the use of the third made its appearance comparatively late in the development of music. The experience of the third is an inward one; with the third man comes into an inner relationship with himself, whereas at the time when man lived in the seventh he experienced most fully the going outwards into the world beyond himself. The experience of giving oneself up to the outer world lives especially strongly in the seventh.

And just as man experiences the inherent nature of music, so the forms of his body are shaped out of music itself. Therefore if the teacher wishes to be a good music teacher he will make a point of taking singing with the children from the very beginning of their school life. This must be done; he must understand as an actual fact that singing induces emancipation; for the astral body has previously sung and has brought forth the forms of the human body. Between the change of teeth and puberty, the astral body frees itself, becomes emancipated. And out of the very essence of music emerges that which forms man and makes him an independent being. No wonder then that the music teacher who understands these things, who knows that man is permeated through and through with music, will quite naturally allow this knowledge to enrich the singing lesson and his teaching of instrumental music. This is why we try not only to introduce singing as early as possible into the education of the child, but also to let those children with sufficient aptitude learn to play a musical instrument, so that they have the possibility of actually learning to grasp and enter into the musical element which lives in their human form, as it emancipates and frees itself.

But all these things will be approached in the right way if only the teacher has the right feeling and attitude towards them. It is important to understand clearly that every training college should in fact be so constituted that its curriculum should run parallel with medical studies at a university. The first approach should lead to the intellectual understanding which can be gained from a study of the corpse; this should lead further to an artistic understanding of form, and it can only be acquired when, side by side with the study of physical anatomy, the student practises modelling. This again should lead to a musical understanding. For a true knowledge of man is not attained unless there is added to the earlier medical studies a comprehension of the part music plays in the world. During his college training the student teacher should acquire an understanding of music, not in a purely external way, but inwardly, so that he is able by means of this inner perception to see music everywhere. Music is truly everywhere in the world; one only has to find it. If however we wish to obtain an understanding of the ego-organisation it is essential to master and make one's own the inner nature and structure of some language.

So you see, we understand the physical body with the intellect, the etheric body through an understanding of form, the astral body through an understanding of music; while the ego, on the other hand, can only be grasped by means of a deep and penetrating understanding of language. It is just here, however, that we are particularly badly off today, for there is a great deal we do not know. Let us take an example from the German language. In German something is described that rests quietly on our body, is round and has eyes and nose in front. It is called in German Kopf, in Italian testa. We take a dictionary and find that the translation of Kopf is testa. But that is purely external and superficial. It is not even true. The following is true. Out of a feeling for the vowels and consonants contained in the word Kopf, for instance, I experience the o quite definitely as a form which I could draw: it is, as eurythmists know, the rounded form which in front is developed into nose and mouth. We find in this combination of sounds, if we will only let ourselves experience it, everything that is given in the form of the head. So, if we wish to express this form, we make use of larynx and lungs and pronounce the sounds approximating to K-o-pf. But now we can say: In the head there is something which enables one person to speak to another. There is a means of communication. We can impart to another person the content of something which we wish to make known—a will or testament for instance.—If you want to describe the head, not in relation to its round form, but as that which imparts information, which defines clearly what one wishes to communicate, then language out of its own nature gives you the means of doing so. Then you say testa. You give a name to that which imparts something when you say testa; you give a name to the rounded form when you say Kopf. If the Italian wanted to describe roundness, he too would say Kopf; and likewise, if the German wanted to express communication, he would say testa. But both the Italian and the German have become accustomed to expressing in language something different, for it is not possible to express totally different things in a single word. Therefore we do not say exactly the same thing when we speak the word testa or Kopf. The languages are different because their words express different things.

Now let us try to enter into the way in which a member of a particular nation lives with the language of his folk-soul. The German way of living in his language is a way of plastic formation. German language is really the language of sculptural contemplation. That has come about in German because in the whole evolution of speech German is a further continuation of the Greek element up into Central Europe. If you study Italian and the Romance languages in general you find the whole configuration is such that they are developed out of the motor function of the soul. They are not contemplative. Italian has formed itself out of an internal dancing, an internal singing, out of the soul's participation in the whole organism of the body. From this we see how the ego stands within the substance of the Folk-Soul; through making a study of the inner connections, the inner make-up of language, we learn to know how the ego works.

This is why it is necessary for the teacher to acquire not only a feeling for music, but an inner feeling for language—taking as a starting point the fact that in the more modern languages we have only retained soul experiences, experiences of feeling, in the interjections. For instance, when in German we say “etsch!”—it is as though someone had slipped and fallen and we want to express this, together with the amusement it has caused. In the interjections we still have something in language which is felt. In other respects language has become abstract, it hovers above things, no longer lives in them. It must, however, again become living and real. We must learn to wrestle with language, we must feel our ego going right through the sounds. Then we shall feel that it is something different whether we say Kopf and thereby have the feeling that we should like to draw the form of the head straight away, or whether we say testa and immediately have the feeling that we want to dance. It is just this feeling one's way into the activities of life which must be developed quite specially in the teacher.

If therefore the teacher can accustom himself to regarding the physical and the soul-spiritual together—for they are indeed one, as I have repeatedly impressed upon you—and if he succeeds in doing this ever more and more, he will not be tempted to enter into abstractions and intellectualities, but he will have the will to keep his teaching and educational practice between the change of teeth and puberty within the sphere of the pictorial. There is nothing more distasteful, when one is accustomed to think pictorially about real things, than to have someone coming and talking intellectually in a roundabout way. This is a frightfully unpleasant experience. For example, one is accustomed to seeing something in life as it actually takes place, one only has the wish to describe it as it is, one is living completely in the picture of it; then somebody comes along with whom one would like to come to an understanding, but he forms his judgment purely on the basis of intellect and immediately begins with: It was beautiful, or ugly, or magnificent or wonderful—all these things are one or the other—and one feels in one's soul as if one's hair were being torn out by the roots. It is especially bad when one would really like to know what the other man has experienced and he simply does not describe it. For instance, I may have made the acquaintance of someone who raises his knee very high when he walks—but this man starts immediately with: “He walks well” or “he has a good carriage.” But in saying this he tells us nothing about the other man, only about his own ego. But we do not want to know this; we want an objective description. Today people find this very difficult. Hence they do not describe the things, but the effect the things make upon them, as “beautiful” or “ugly.” This gradually enters even into the formation of language. Instead of describing the physiognomy of a face, one says: “He looked awful”—or something of the kind.

These are things which should enter into the deepest part of a teachers' training, to get rid of oneself and to come to grips with reality. If one succeeds in doing this, one will also be able to establish a relationship with the child. The child feels just as I described, that his hair is being pulled out by the roots if the teacher does not get to the point, but speaks about his own feelings; whereas, if he will only keep to what is concrete and real and describe this, the child will enter into it all immediately. It is therefore of great importance for the teacher that he does not overdo—his thinking. I always feel it to be a great difficulty with the teachers of the Waldorf School if they think too much, whereas it gives me real satisfaction when they develop the faculty of observing even the smallest things, and so discovering their special characteristics. If someone were to say to me: “This morning I saw a lady who was wearing a violet dress; it was cut in such and such a fashion and her shoes had high heels” and so on—I should like it better than if someone were to come and say: Man consists of physical body, etheric body, astral body and ego,—for the one proves that he stands firmly in life, that he has developed his etheric body, the other that he knows with his intellect that there is an etheric body etc. But this does not amount to much.

I must express myself drastically in this way so that we learn to recognise what is of the greatest importance in the teacher's training; not that he learns to spin out his thoughts about many things, but that he learns to observe life. That he is then able to make use of such observation in life is something that goes without saying. Everything is ruined, however, if he racks his brains over how he should make use of it. This is why anyone who wishes to describe something arising out of Spiritual Science should make very strong efforts to avoid using ordinary abstract concepts, for by so doing he gets right away from what he really wants to say. And especially it is the case that the impression made on anyone who tries to grasp things in a characteristic way will be such that he learns to describe things in the round, not with sharp edges. Here is a drastic example. To me it is unpleasant to say in certain circumstances: “There stands a pale man.” That hurts. On the other hand the sentence begins to breathe and have reality if I say: There stands a man who is pale,—in other words, if I do not give a description in stiff, ordinary concepts, but characterise with ideas that enclose it. And one will find that children have much more inner understanding for things when they are expressed in relative form, than they have for bare nouns qualified by adjectives. Children prefer a gentle way of handling things. When I say to them: “There stands a pale man”—it is just as if I was hitting at something with a hammer; but if I say: “There stands a man who is pale”—it is like a stroking movement of my hand. Children find it much more possible to adapt themselves to the world if things are presented in this second form rather than by hitting at them. A certain fineness of feeling must be developed in order to make oneself a sculptor in the use of language in order to put it to the service of the art of education. It also lies in the sphere of education as an art if one strives to gain a sufficient mastery of language to enable one to articulate clearly in the classroom and to know when teaching how to emphasise what is important and to pass lightly over the unimportant.

We lay great value on just these kind of things, and again and again in the teachers' conferences attention is drawn to the imponderable in teaching. For if one really studies a class, one notices all sorts of things which can be of immense help. For instance, suppose one has a class of 28 boys and girls and one wants to give these children something which they can make their own, something which will enrich their inner life. It may perhaps be a little poem, or even a great poem. You try to teach this poem to the class. Now you will observe the following: If you let them all recite in chorus, or even a third or half of the class, each child will speak and be able to say it; but if you then test one or other of the pupils in order to see if he can say it alone you will find that he cannot. It is not that you have overlooked him and failed to see that he was silent, for he can speak it perfectly well in chorus with the others. The fact is that a group spirit pervades and activates the class and one can make use of this. So if one really works with the whole class, regarding the children as a chorus, it seems at first that this calls up in them a quicker power of comprehension. One day, however, I had to point out the shadow side of this procedure and so I will now entrust you with a secret. It is this. There are also shadow sides in the Waldorf School! Gradually one finds one's way and discovers that handling the class as a chorus and allowing the children to speak together goes quite well; but if this is overdone, if one works only with the class, without taking the individual child into account, the result will be that in the end no child by himself will know anything.

We must consider the shadow side of all those things and be clear as to how far we can go, for instance, in handling the class as a chorus and to what extent it is necessary to take the individual child separately. Here theories do not help. To say that it is good to treat the class as a chorus, or to maintain that things should be done in this or the other way is never any use, because in the complexities of life what can be done in one way can also, given other conditions, be done in another way. The worst that can happen in educational science—which indeed is art rather than science—the worst that can happen is that directions are given which have an abstract character and are based on definitions. Educational instructions should consist solely in this, that the teacher is so guided that he enters with understanding into the development of this or that human being, and by means of the most convincing examples is led to a knowledge of man.

Method follows of itself when we proceed in this way. As an example let us consider method in the teaching of history. To want to teach history to a child before the 9th or 10th year is a quite futile endeavour, for the course of history is a closed book to the child before this age. It is only with the 9th or 10th year—you can observe this for yourselves—that he begins to be interested in individual human beings. If you portray Caesar, or Achilles, Hector, Agamemnon or Alcibiades simply as personalities, allowing what belongs to history to appear only as a background, if you paint the whole picture in this way the child will show the greatest interest in it. It will be evident that he is eager to know more about this sort of thing. He will feel the urge to enter further into the lives of these historical personalities if you describe them in this way. Comprehensive pictures of personalities complete in themselves; or comprehensive pictures of how a meal-time looked in a particular century, and in some other century; describe plastically, pictorially, how people used to eat before forks were invented, how they were accustomed to eat in Ancient Rome; describe plastically, pictorially, how a Greek walked, conscious of each step, aware of the form of his leg, feeling this form; then describe how the people of the Old Testament, the Hebrew people walked, having no feeling for form, but slouching along, letting their arms loose; call up feelings for these quite separate and distinct things which can be expressed in pictures; this will give you the right approach to the teaching of history between the 10th and 12th years.

At this latter age we can take a further step and proceed to historical relationships, for it is only now that the child becomes able to understand such concepts as cause and effect. Only now can history be presented as something that is connected, that has cohesion. Everything that lives in history must, however, be worked out in such a way as to show its gradual development. We come to the concept of growth, of becoming. Call up before you the following picture. We are now living in the year 1924 [The date of the lectures.]. Charles the Great lived from 760 until 814, so if the year 800 be taken as the approximate date, we find he lived 1120 years before us. If we imagine ourselves now living in the world as a child and growing up, we can reckon that in the course of a century we can have: son or daughter, father or mother, grandfather and perhaps even a great-grandfather, that is to say 3 or 4 generations following one after the other in the course of a hundred years. We can show these 3 or 4 generations by getting someone to stand up and represent the son or daughter. The father or mother will stand behind, resting their hands on the shoulders of the one in front; the grandfather will place his hands on the shoulders of the father, and the great-grandfather his hands on the shoulders of the grandfather. If you imagine placing son, father and grandfather one behind the other in this way, as people belonging to the present age, and behind them the course of the generations in a further ten centuries, you will get all told 11 times 3 or 4 generations, let us say 44 generations. If therefore you were to place 44 people one behind the other, each with his hands on the shoulders of the one in front the first can be a man of the present day and the last can be Charles the Great. In this way you can change the time relationships in history, which are so difficult to realise, into relationships which are purely spatial. You can picture it also in this way: Here you have one man who is speaking to another; the latter turns round and speaks to the one behind, who in turn does the same thing, and so it goes on until you come right back to the time when Peter spoke to Christ. In doing this you get the whole development of the Christian Church in the conversation between the people standing one behind the other. The whole apostolic succession is placed visually before you.

It really amounts to this. One should seize every opportunity of making use of what is pictorial and tangible. This is all the more necessary because in this way one learns to enter into reality, thereby learning also to form everything in accordance with what is real. It is actually quite arbitrary if I place 3 beans before the child, then add another 3 beans and yet another 3 or maybe 4, and then proceed to teach addition: 3 plus 3 plus 4 equals 10. This is somewhat arbitrary. But it is quite another thing if I have a small pile of beans and do not know to begin with how many there are. This accords with the reality of things in the world. Now I divide the pile. This the child understands immediately. I give one part to one child, another part to a second child and a third part to a third child. So you see, I divide the pile, first showing the child how many beans there are altogether. I begin with the sum and proceed to the parts. I can let the child count the beans because that is just a repetitive process, 1, 2, 3 and so on, up to 12. But now I divide them into 4, into 4 more and still another 4. If I begin with the sum and proceed to the addenda the child will take it in quite easily. It is in accordance with reality. The other way is abstract, one just puts things together, one is intellectualistic. It is also more real if I get the child to the point when he must answer the following question: If I have 12 apples and somebody takes them, goes away and only brings 7 back, how many has he lost? Here one starts with the minuend and goes from the remainder to the subtrahend; one does not subtract, but goes from the remainder, that is to say, from what remains as the result of a living process, to what has been taken away.

Thus one's efforts are not everywhere directed towards abstractions, but find their outlet in reality; they are linked with life, they strive after life. This reacts on the child and makes him bright and lively, whereas for the most part the teaching of arithmetic has a very deadening effect. The children remain somewhat dead and apathetic, and the inevitable result of this is the calculating machine. The very fact that we have the calculating machine is a proof of how difficult it is to make the teaching of arithmetic perceptually evident. We must however not only do this, but we must learn to read from life itself.

During the latter period, the German nationalists often expressed the view that they should come to an understanding with the clerical Germans in order to take joint action with them against their Slavic opponents where national issues were concerned. In doing so, the party formation of these opponents was kept in mind, in which strong political and religious differences were held together by the bond of common nationality. If the view were to become more widespread that we should use the fighting methods of our national opponents in the struggle for our national cause, we would find this very alarming. For it would show how little the profound contrast that exists between the national idea of the German and that of the non-German nationalities in Cisleithania is still being grasped.

The Germans are fighting for a cultural task that was given to them by their national development, and what they are up against in this struggle is national chauvinism. It is not our dear national ego, not the name that has come to us by chance of birth, that we have to defend, but the content that is linked to this ego, that is expressed by this name. We do not want to confront our opponents as what we were born as, but as what we have become in the course of many centuries of development. What do our opponents have to confront us with? Nothing but that they are also a nation. The empty national "I" that presents itself as pretentiously as possible and at the same time makes no claim other than that it is there. That is the hallmark of chauvinism as the German people have never known it. What is wrong with this narrow-minded national ego, which only wants to assert its own emptiness as much as possible and wants to know nothing of the whole world, when it allies itself with parties that would prefer to destroy the achievements of our European culture of the last centuries? With parties that are only national, it does not matter how the national self exists, whether it is at the level of education of the time or not, it only matters that it has as much space as possible for its inanity and as much validity as possible for its intellectual barrenness. Who will join the Germans, say the Slovenes, if they make it a condition that we should not close our minds to the level of education they have achieved and that we should erect a barrier to our national character in their education? We are more comfortable with the clerics, who demand nothing but submission to the Church, but leave our national pretensions completely free rein.

The hostility of the Slavic nations towards German education coincides with the hostility with which the Roman Church opposes modern culture, which is mainly supported by the Germans. Only those who have never set foot on the ground of historical observation can delude themselves into believing that there is a reconciliation between German character, German culture and the Roman Church. If circumstances may make it necessary for truces to occur at certain times, the opposites will always sharpen the weapons again. The deep trait of the German nature will never fail to bring forth the religious mission from its own interior at the same time as its culture. Indeed, one might say that everything the German does has the deeply religious imprint that lies in his character and which rears up powerfully when his conscience, his heart, is to be given direction from outside. The German always appears as a totality, and just as his other education is, so he also wants his religious conviction to spring from within himself. The German cannot need an international religion, he only understands his national religion. That is the reason why the German protests again and again against the shackles of Rome. But do not think that this spirit of protest lives only among Protestants, German Catholics and Old Catholics; it exists among all enlightened Germans, even if it is not outwardly displayed. For it is the protest of the German heart against foreign beings. Only those for whom Germanness has become indifferent, has sunk to an empty name, can place themselves completely at the service of this foreign being. It is of no use if peasant members of parliament recall their German ancestry from time to time if they have no idea of the spiritual ties that bind every true German to his people. It is not possible to unite with such a party as long as we do not want to lose ourselves, as long as we do not want to give up that which alone earns us the right to bear the German name. We do not want to achieve what we want to achieve through lazy compromises; we want to achieve it solely under the banner of the German idea. We do not want to give up our hundred-year-old traditions, we do not want to slap our entire national development in the face in order to gain a few questionable concessions from a government which, according to its own statement, can govern without the Germans, in association with an un-German party made up of born Germans. However, as much as the idea of such coexistence contradicts the healthy development of German party life and our national organization, it seems to be in constant expansion. The path that may be quite fruitful for our national opponents, the path of gaining as much as possible for each individual through mutual concessions, can never be a good thing for us Germans. For there can be no doubt in the mind of anyone who considers our circumstances objectively that the political basis on which Count Taaffe's government rests can never have any understanding of the tasks of the German people. Does anyone believe that a real government program can be made without the Germans in Austria? There are two kinds of government. One with a political program that sets the direction for the circumstances, and one on a case-by-case basis that seeks to maintain itself on the surface at all costs through diplomatic use of the political constellations that present themselves. What one calls a politician in ordinary life is also decidedly in favor of governing in the latter sense. And Count Taaffe is a not insignificant politician in this sense. And because he is, and because the Germans are only able to put up insufficient resistance to his external art of governing, hence their miserable situation. It does not occur to us to expect the Germans to devote the stirrings of their hearts to the art of diplomacy, but a little more political sense would be necessary. Above all, we must know which parties can make common cause with us and not give ourselves over to insubstantial political chimeras. There is so much in the turning away of Austria's non-German nationalities from German education that suits the clericals that the latter cannot be thought of turning away.

The "keeping afloat" through diplomatic arts without a guiding state idea cannot be without end; what is not borne by inner necessity, but only by the ambition of honor, must dissolve itself. Rumors keep surfacing that the Ministry of Education is drafting an Imperial National School Act, which is supposed to be such that Prince Liechtenstein can waive his application with a clear conscience. Mr. v. Gautsch, who only recently rejected any influence from the left or the right in the most self-confident language, must understand this. Certain wills will soon be broken in this regime, and men from it who still impressed with their energy last year have already become quite colorless today. In the meantime, it is up to the Germans to work on their national organization, to show false pleasures the door and to protest against rotten compromises, if such are represented within their own party.

Why is it that an esoteric still hasn't arrived at vision in higher worlds even though he's done his concentration and meditation exercises for years? To answer this question clearly we'll now imagine what meditating really is. When we want to meditate we want to turn away from outer things, we don't want them to have any influence on our thoughts any more, they're not supposed to disturb us in our devotion to spiritual things. But, outer events and thoughts about them constantly push in front of our meditating soul; they want to divert us from our meditation, they defend themselves against our devotion, so that we have to fight this with all of our willpower. Now if we want to find out who is defending himself against our better will the following example can perhaps clarify things. Let's imagine that a stranger approaches us and says: You are a fickle person. In 99 out of 100 cases we would be very disturbed about this, because until now we thought that we were a very good esoteric, who had seriously examined his inner life as far as his defects are concerned, and now a stranger comes and says the opposite.

Just as the stranger steps before us, so in all the thoughts that push in between our meditation something is placing itself before us which we think that we don't know, and yet it's our own self that reveals itself in all these thoughts and shows us how fickle we really are and how little we can free ourselves from our daily worries and desires. For what always presses into us during our meditation, when we have the wish to separate ourselves from outer things and to unite ourselves with spiritual things, is our streaming desire life. It constantly streams into our thinking in pictures of our daily life and it defends itself when we want to connect ourselves with the spiritual realm.

It can be good for us that this is so, since we get to know ourselves in our continually inflowing desire life, in all of these pictures and thoughts; it must bring us to self-knowledge—that we've exercised very cursorily till now. But mostly we'll still look for all kinds of excuses, because we don't want to accuse ourselves, and that's why we still can't look into the spiritual world. Our desire-ego pulls a veil in front of it. If we would turn our attention away from the events and experiences of our desire life, if we would turn our ego towards the spiritual and direct our whole devotion towards it, we would then have been successful a long time ago. If we would only direct as much attention to our meditation as one uses for all kinds of conversations that one has in social life or for news about one's dear fellow men, we would then make rapid progress in our knowledge of higher worlds, we would then push back our ego that's defending itself.

Our thoughts are nothing but memories of previous events, and these events are nothing but the desires that we've felt. If they hadn't become pleasure for us we wouldn't have preserved them in our memory. If one examines one's memory one will find that everything that gave one the most pleasure is engraved in it. Everything that we remained indifferent to, that we didn't enjoy has disappeared from our memory, just as a child no longer remembers the little details of what he learned in school later on, because he wasn't interested in them, and so they don't become very deeply imprinted in his memory.

What we must also apply in our esoteric development is devotion. The method that we use in meditation isn't that important, and we shouldn't want to meditate a lot so that we can have a lot of experiences in the spiritual world, for thereby we would only see our own wishes, and Lucifer would gain control over us. It's not easy to get away from this world of Lucifer and Ahriman. If we think that we've exercised thorough self-knowledge, but are still looking for excuses, then it's Ahriman who's standing beside us. When we look for excuses if someone tells us: You did this or that badly,—then that's Ahriman just as much. We love Lucifer and Ahriman too much, they accompany us our whole life long just because we love them so. And why do we like them so much? An example may clarify this. With what does a mother quiet her crying child? She caresses him and produces a pleasant awareness of his body in him. Likewise Ahriman and Lucifer bring us in contact with the world's things around us that give us so much pleasure. We feel a pleasant stimulation through the light rays that they let fall on objects and that then radiate back from the things and touch us, just as the crying child feels his mother's caresses. Lucifer and Ahriman caress us by magically weaving light rays over the world's things, and our eyes become aware of things by touching the rays.

These powers also assert themselves in modern science and philosophy, as for instance in a conversation of one of Schopenhauer's pupils with Nietzsche. Deussen says that denial of the will conditions life, whereas Nietzsche said that ennoblement of the will leads to life. Now if one would look at the first statement exactly and think about it one would have to say that denial of the will doesn't lead to life but to death, for a drinker or tramp who lives out denial of the will in his desires and doesn't keep them under control, who affirms every pleasure that's offered to him in life—he will not attain life, but will come to an early death, whereas one who strives for ennoblement of the will, who rays out the forces of a healing germ with which his rays unite,—he'll be healthy and in tune with life. Scholars thought that they were looking through good glasses in Deussen's statement, whereas they were really looking through wooden glasses. Here again we see how Ahriman places himself before men, for they love him so much that they don't let go of him. Men go to church and pray to the beings they love. We often have Christ's name on our lips when we mean Ahriman. We have to make all of this clear to ourselves, for we must see Lucifer and Ahriman in all of our deeds and omissions and namely there where these two powers want to place themselves before our meditation to keep us from looking into the spiritual world. For the moment has come when we must try to form spiritual organs of clairvoyance in us and develop ourselves for spiritual knowledge, so that these organs don't dry up and waste away. We must slowly and gradually grow into the spirit out of which we're born: Ex Deo nascimur.

At life's beginning that originates in the Godhead we were still permeated by divine-spiritual forces that work up to the change of teeth at age seven. That's the way everything is renewed in man, the old is pushed out by the new, new hairs push out the old ones, the nails are cut and they grow again. The spiritual forces that worked at the up-building and growth of the child have come to an end with the milk teeth, and now other forces or beings begin to work at an up-building for the present incarnation, but with this the deterioration and dying of organs begins immediately. They gradually die, and also every thought that a man thinks causes destruction in brain cells, so that matter is dedicated to slow dying: In Christo morimur. We grow towards the spirit slowly. Our hair becomes white, all our organs pass over into the spirit slowly, our whole body strives towards spiritualization and it'll arise again in the spirit: Per Spiritum Sanctum reviviscimus.

Prayer to the spirit of Wednesday:

Great embracing Spirit,
In the knowledge of your being is world knowledge that is to become mine.
You are.
I want to unite my soul with you.
May your cognizing leader illuminate my path.
Feeling your leader, I tread the path of life.
Your leader is the sun of life.
He lived in my longing.
I want to take his being into mine.
You are.
May my force take the leader's force into itself.
Blissfulness moves into me.
The blissfulness in which the soul finds the spirit.
You are.

Great embracing Spirit
May my I raise itself from below upward,
May it get an inkling of you in the all-embracing.
May the spirit of my being be illumined
By the light of your messengers.
May the soul of my being be enkindled by the fire flames of your servants.
May the will of my I grasp
Your creatorword's force.
You are.
May your being permeate my will
That my I be grasped by an understanding of your light's shining,
Your life's love-warmth
And your being's creator words.
You are.

Last time we saw that the symbols we're given can and should work o us in our meditations. To round off these three esoteric lessons, we'll speak about the wrong paths that we can get on as esoterics.

In ordinary exoteric life, we have all possible terms for qualities that we know are good or bad. These terms are often inadequate and one-sided for an esoteric, for every quality has two sides, good and bad, and one of an esoteric's main tasks must be to keep the right balance. He must constantly be on guard and be watching himself in general. Human qualities are such that a man can control them very well with his ego if they stay in the right balance. But if he lets any one become too intensive, the ego can get under the control of this quality. This isn't very dangerous in an exoteric; he's always brought back into equilibrium by the spirit of everyday affairs. But things are different with an esoteric. A quality that he allows to control him can get him into all possible dangers. Something like that can even become a disease of the physical body in his present life. Let's make this clear to ourselves by an example.

Who doesn't know ill feelings and discords. We've all been subjected to them But an esoteric must try to combat them with his ordinary ego For if he lets ill feelings master him, something happens to him. He succumbs to the wrong spirit of heaviness. Such spirits of heaviness really exist. A spirit of heaviness belongs to the archai, and he's the one who brings us back into our physical body when we wake up in the morning. This falls into his sphere of activity, and that's good and right for us. But some of these spirits overstep their sphere and want to work in the realm of the Spirits of Form. They're the ones who take over an esoteric's etheric body when he gives in to ill feelings and who work on it so that he succumbs to hypochondria. This then becomes manifest physically in diseases of the intestinal tract. This can also be said in exoteric lectures, but in our esoteric lessons we should always remember that we receive direct messages from the master who intended them especially for esotericism.

Another quality against which an esoteric should especially be on his guard and should be on the lookout for s that he doesn't succumb to it, is vanity, pride. We're often not aware of how much we've already succumbed to it and so must especially watch it. Many people imagine that they would like to help out of a “love for mankind.” But if one tells them that they can only achieve this through constant, diligent learning, one notices that they don't want this; they would like to start doing things right away, without thinking how much harm they can do through the wrong help. That's a very dangerous vanity to which all of those benefactors and confused fanatics have succumbed who preach their world view with nice words and unclear phrases, for they think that it's their mission to do this.

So what happens if an esoteric doesn't' suppress this vanity? He succumbs to Spirits of Light and namely to the regular, good ones who are recruited from hosts of Wisdom Spirits, but to ones who work down into the realm of the Spirits of Movement Good Spirits of Light have the task of leading a man into the spiritual world when he goes to sleep, to guide him into it so that he's unconscious when he gets there. But if an esoteric wants to accelerate his development in an irregular way without learning what he must know about spiritual worlds, then one of the other spirits of light overpowers him and influences his etheric body in such a way that the brain is affected by it. The result is confusion, fanaticism, and eventually insanity.

Anyone who succumbs to the spirit of heaviness only harms himself, and one should try to help him in every way, for we should love each man and not just mankind. But one who succumbs to the Spirits of Light can harm everyone with his confused fanaticism. Therefore, we should repeatedly ask whether the reasons we want to develop ourself are really selfless ones; we shouldn't get tired of learning, for the more we learn, the easier it is to become modest.

We shouldn't get scared if we feel the spirit of heaviness on waking in the morn, so that we feel exhausted and our limbs feel so heavy that we can hardly move them. This is a passing stage and a sign that we've gotten past the improper stage of hypochondria. And anyone who has the feeling that it's hard for him to keep his feet on the ground at certain times, doesn't have to be upset, for he has passed the stage of fanaticism, and the phenomenon is just a regular one in his development. A man's soul is kept in balance by the spirit of gravity and the Spirit of Light, and esoterics should always try to maintain this equilibrium.

We're referred to this balance by a master of wisdom in the prayer that we say at the close and which contains all the wisdom of the world that will be revealed to us evermore:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

Before we can begin with the esoteric lesson, I'm obliged to tell you something, namely that one of our members from the more intimate circle gave me a brochure, as if driven by a right impulse, and this induces me to say a few things As you know each esoteric pupil, depending on his predisposition, gets exercises that for deeper lying reasons and through their buildup and sequence of word bring about what a pupil needs for his development. The sequence of words is of the greatest importance, also which word is used and where it stands, so that what is intended is attained. Many of you have received the verse: In pure rays of light … as a morning exercise.

Now I just received a brochure that contains the following:

I see in the pure rays of light
The Godhead of the world;
In love to all beings radiates the divinity of my soul.
I live in the Godhead
And find myself again
In the Godhead of the world.

It is hard to determine how the writer of this brochure arrived at the formula, for it belongs exclusively to our esoteric school. It could be that one of our students was careless enough to tell it to outsiders. We could also imagine the other case—that actually happened several years ago—that someone meditated in a rooming house, and a man was in the adjacent room who took in these ideas clairvoyantly. We should always have the greatest sympathy for people like the first case mentioned, for as esoterics, we know that everything punishes itself, even if nothing bad was intended. The reason it must have this effect is that every word of the formula was put in its place with the greatest care, and if they are torn out of context, they'll have the opposite effect. One has created a contrary effect through an arbitrary change in the word sequence and through the use of the positive little word “I”—whereas everything was kept in flux and as if objective in the original formula, so that everything is supposed to work through the imaginative picture. Our meditations should always proceed from our inner moral impulses; the other world and especially our personal ego should be excluded completely. We should grasp the Godhead of the world and the way it streams through the world with its divine light in our thoughts quite objectively. Our ego shouldn't become obtrusive here or then the effect would become just the opposite. Quite differently constituted spiritual effects would then have to appear, namely Luciferic effects.

In the first line, I see in pure rays of light, the moral impulse that suppresses the ego in all humility and that should e completely devoted to the divine spirit of the world in which one rests while forgetting oneself, doesn't come out.

The egotistical principle also emerges strongly in the last lines:

I live in the Godhead
And find myself again
In the Godhead of the world

for something quite different is experienced in the I rest.

From this, one sees how very exact and careful we must be so that we also use the words of our meditation quite correctly in our thoughts.

We'll now pass on to several images that we can use for our esoteric training because they have a very strong effect. We know that the path to higher worlds first goes through Imagination and then via Inspiration and Intuition. The pictures that shall now be given strengthen the organs that lead to imaginative perception.

In our theosophical teachings we've often heard that the world is maya, that we ourselves are nothing but maya, and if even outer science is beginning to explain the world in this way, we should then take this saying even more seriously.

If we look at this rose, then, it has an upwards directed flower and a stem directed downwards. But what seems to be there is no true image. Science has taught us that what we see comes about through a crossing of light rays, so that the upside-down image of the rose appears in our eye, whereas we see the outer picture of the rose with the flower up. That's the mirror image of the real light phenomenon in us. From this we see that what we perceive outside is maya, and it's a reverse maya, where down is up. That's the way it is with everything around us; the whole world whose surface we think we see—and ourselves also—is really standing on its head. If we want to perceive the true shape of the world then we mustn't look for mirror images but we must look for the realities behind them before they become reflected in the outer world. Practically everything is the opposite of the way we imagine it. What seems to be up is down; what seems to be behind us is in front; what seems to be left is right, they're really coming from the left; if we see objects standing before us, then in reality forces are there that press towards us from behind. The same is true of the starry heavens. We see it before us when we look up; in reality, it's reflected to our eyes by forces that are behind us.

If we want to arrive at the truth in the world, we must ascend from the Spirit of Form to the Spirits of Movement, so that the latter can help us to see what is placed before us as a mirror image by Spirits of Form as the inversion of reality. We can use the following as a symbol to gain practice in this. When we see a rose with a flower on top, we move it down in our thoughts and therewith make a movement that the forces of the Spirits of Movement can symbolize for us.

But there is one thing in man that is no mere sensory illusion, that's no maya. This is the word that resounds from men, the living word, the logos. The word doesn't come to us from outside, it's something alive in us, it's our real being. It streams out of our soul life; we who let the word stream out over our lips are it ourselves with all of our feelings. And if we top to think that the word is the Logos and that everything that's spoken in the world is spoken out of this source, we'll then feel a deep responsibility towards the word.

Only what men have said in their words will survive the earth and pass over to the next planetary condition. As we said, what we hear from the left comes from the right, but the sound that we utter is the only thing that's no different from what it seems to be. It sounds forth from within and it really comes from within. Divine beings, the Logos, speak to us out of it.

Notes by Alice Kinkel For all degrees

The macrocosmic and microcosmic zodiac.
The macrocosmic and microcosmic planetary system.
The macrocosmic and microcosmic relationship between the sun, moon and earth.
The sun alone, macrocosmically and microcosmically.
The content of the lesson culminates in the drawing.
The signs of the zodiac act on the physical body, on our twelve senses.
We have seven upper or light senses and five lower or dark senses; these latter extend from hearing to smelling.
The planets act on the etheric body.
The relationship between the sun, moon and earth acts on the astral body. The sun alone acts on the ego.

The seven upper or light senses and the five lower or dark senses:

Sense of language
Sense of thought (mind)
Sense of self
Sense of touch
Sense of life
Sense of motion
Sense of balance
Sense of smell
Sense of taste
Sense of sight
Sense of warmth
Sense of hearing

Sun Willing
Moon Feeling
Earth Thinking

Breathing
warming
nutrition
Transformation or secretion
Continuation or processing
Growth
Reproduction

Notes B from the estate of Elisabteh Vreede first degree

We should become more and more aware that we are the complete image of the macrocosm in our essence, that we are a small world, a microcosm. The wise masters of the East have again given the task of making this truth clear. (The five and the twelve senses are explained again, as they were on May 12 in Cologne.) The five are the dark senses, because through these - the senses usually so-called - man completely steps out of his soul-spiritual. All these senses have flowed into man from the macrocosm, and that from the twelve signs of the zodiac, mediated by the influence of the sun on each of the different signs. One can make this clear by means of a drawing.

The sense of self corresponds to Gemini because in this sense one has to take a twofold approach. One has to step out of one's own self and into another self. The sense of touch corresponds to Cancer because, with this sense, one turns inward, as it were. The sense of touch serves to perceive the resistance that objects exert on us. The objects themselves are neither heavy nor light, but the pressure that we have to overcome causes us to perceive them as heavy or light. The sense of life corresponds to Leo, under whose influence it is completely. When the Sun combines with the forces of Leo, we feel a sense of vitality. (Sense of movement – Virgo has been omitted.) The sense of balance is associated with Libra; this sense definitely determines the ability to find the right position in three-dimensional space. The sense of smell (Scorpio) is the most dangerous sense when we try to relate it to spiritual entities, because it immediately brings us into the realm of black magicians. (The sense of taste – Sagittarius was ignored.) The sense of warmth (Aquarius) is like flowing water that rises and falls in waves and fills everything. We feel the warmth rising up and permeating everything within us. The sense of hearing is connected with the sign of Pisces, and the occultists of earlier times gave this sign the name of Pisces also for the reason that Pisces are deaf and everything must be represented in reverse on the physical plane. - Sense of speech - Aries; sense of thought - Taurus.

When man was created, the powers came from the twelve signs, and we were connected to these powers. They were also the tools of the gods, who could hear, see and so on with the help of these powers. Now man has wrested himself from these powers, and he now stands on his own. This means that he can go arbitrarily from one sign to another, while the sun, which has not wrested itself free, has to go through the signs one after the other. If the gods on earth want to give or hear, they have to work through these powers.

Just as the twelve signs of the zodiac have brought about our twelve senses through the sun, so have the seven planets, as they relate to the signs of the zodiac and the sun, helped to create living human beings by giving us that which flows into our etheric body. If we had not moved away from the planets, we would now feel these forces at work within us. They are drawn here within a loop for the reason that in reality the course of the planets is not as astronomy has conceived it, as a great circle around the sun. Only later will astronomy come up with the more correct movements.

Besides the twelve and the seven, we also have a trinity in our astral body, which is indicated by the relationship between the sun, moon and earth. That we are human beings with intellect, feeling and will stems from this. The power of thought comes from the sun, the power of feeling from the moon and that of will from the earth. Only earthly people can have mind, feeling and will in such a way, arising from the mutual state of these three bodies. In their narrow-mindedness, scientists may talk about Martians as if they were similar to humans; only on Earth can these three forces be found in the way they are through the relationship of the Earth to the Sun and Moon.

And our ego finds itself in the sun, in unity; the certain independence that the sun has from the other planets is brought about by our ego.

If we learn to combine all this in meditation, so that we connect with all these forces that work in us, it can mean a powerful jolt in our esoteric life.

Notes A from the estate of Elisabeth Vreede First degree

About the desolation of the world and of man. The desolation of art, science, industry, trade and so on. Everything is growing old. In the future, people will be around as if they had no ego; they will move and work like robots.

Eduard von Hartmann's pessimism: blowing up the Earth is the best thing to do. In a way, his pessimism seems justified in the face of such a bleak future. Although we feel deepest sorrow about it, we can still be grateful to our karma for what we receive here, because then, in the future – as if floating above it – we will be able to give these automaton-like people something to guide them, something like a substitute for the missing ego. This is what the master says when asked about it.

Recording B by Alice Kinkel For all degrees

The knowledge and understanding of the development of our earth is the power and the means for us to advance in the occult. If we look at our earth, we see that it is in a state of dying. We know that human life has an ascending phase, lasting until about the age of thirty, and a descending phase. The same is true of the Earth. The ascending half can be reckoned as lasting until about the middle of the Atlantean period. From that point on, it would be a matter of time before it died or became desiccated; but through certain interactions, this time was delayed until the time of the Mystery of Golgotha, for through the Mystery of Golgotha the new, rejuvenating forces of youth were bestowed upon the Earth once more. Science also tells us that the Earth is dying, disintegrating, and that we are walking on it. The physicist, he already speaks today of the heat death of our earth, of the dissolution, the decay. (The geology of Eduard Sueß is cited and discussed.)

What does occultism, which dissects the Christ impulse, as we do here in view of our three altars and our three candlesticks, have to say about this?

If we go back to the ancient mystery and wisdom sites, which our union is to follow, we do not need to go far back at all, only to the Zarathustra teachings, where the best feelings and sensations were dedicated to the worship of fire. What lives in this fire, in this sacrificial flame? Those who have followed our explanations in our intimate meetings in recent times will not be surprised when it is said: Ahriman lives in this fire or is connected with this fire. What does the physicist describe when he speaks of the heat death of the earth or when he describes his other investigations? He describes the deeds of Ahriman.

But for the Zarathustrians, this fire was something else. The connection with the good powers was there, he sought and cultivated them in the worship of the fire, the powers that save and give the strength of the soul not to be burned.

This earth will indeed suffer a heat death and burn up and scatter into the universe, but the souls that are connected with the good powers will have the strength to save from destruction that which comes from the rejuvenating impulse of the Mystery of Golgotha and to carry it over into future earthly developments, what will shine as the Jupiter sun over the future Earth.

Everything that comes from ordinary science today is old and withered, and it opens up a desolate wasteland in the human heart and soul; for when the physicist draws his conclusions to a close, he arrives at the heat death of the universe. - And what comfort does he then give to humanity? Only that it will be a long time before it happens! – Dreary and bleak is the prospect for the human soul. There is only one way, only one single way, that leads to new life. The earth has grown old and withered; it is doomed; a corpse that withers, it is. But a divine being has descended from the heights of the divine spirit - the Christ being - and brought the earth the impulse of spring, new life.

Those who connect with Christ Jesus will find the way out of this earth to new life. Everything must arise anew on this earth through the Christ presence. People will no longer be able to work through the old impulses of wisdom, beauty and virtue or strength; new impulses must come through Christ. The old impulses will fail. And an architecture will arise that presents only the ridiculous; a painting, a poetry, a medicine will arise that no longer exert any real effects. People will rejoice when all kinds of airplanes criss-cross the air, but every such airplane contributes to the death of the earth.

What then are our machines, what is our technology? We use metals for them that we tear out of the earth and remove from their divine purpose. Every machine is like a piece of flesh torn from the body of the earth; every machine contributes to its death.

If a number of souls can be found – and such souls must be found – who want to take up the Christ impulse, as it is advocated and explained here by true occultism, then these souls can emanate that which saves, that which carries the earth over to Jupiter. A new science, a new philosophy, a new art, a new painting, a new technique, a new medicine, a new commercial life must arise. And the Christ will be the great teacher for all branches of human life.

The Master of Wisdom showed the image of humanity's future when He was implored: a horrifying image - people walking around down there like automatons, who have lost their ego as if lost, who are deeply numbed by this materialistic culture that contains only the strength of old men. By their thirtieth year, when their youthful strength is spent, these people will be like automatons.

In the past, the destinies of the earth were guided from the outside by divine beings and the inherited divine powers were then there to help humanity to progress. Now man himself is to be a co-advisor to the gods (about the destiny of the earth) and to radiate powers from himself through the Christ impulse. And the Master of Wisdom has confirmed that you are called upon, when you have gone through the gate of death, to radiate the occult knowledge and truths that you have absorbed, to send them down from the spiritual worlds to Earth, to strengthen the souls of people who walk around down here like automatons. Think humbly and responsibly of how karma has led you to be called to this!

What does this breathing out of human deeds into the universe mean? The word “God”, “delight” has the same stem. Central Europe has a word that means “to delight”. In the past, God approached man from the outside during the day; it was called “divine delight”, a sacred delight.

The Master showed a second face; the first: a sad face, corresponding to the state of humanity; but the second a holy, inner delight, because through the Christ impulse, springing, sprouting, forces of spring can be sent out into the world. - Many words that have become trivial can become meaningful again through true occultism.

Angelic music is the harmony of the spheres. Aircraft are the disturbers of the harmony of the universe! We must develop inner warmth within us.

When the Earth reappeared out of the darkness of Pralaya, it did not emerge alone; it was at first united with the Sun and our present Moon. Sun, Moon and Earth formed one huge body. This was the first stage of our planet.

At that time the Earth consisted of a very, very tenuous substance. There were no solid minerals, no water, only this subtle material we call ether. The whole body was thus a planet made up of fine etheric material and surrounded by an atmosphere of spirit, in the same way as our own Earth is surrounded by air. This spirit-atmosphere contained everything which today constitutes the human soul. Your souls, which today have come down into your bodies, were at that time up above in this spirit-atmosphere. The Earth was a vast globe of ether, very much bigger than our Earth today, and surrounded by spiritual substance which contained the souls of mankind. Down below, in the rarefied substance of the etheric globe, something rather denser was present—millions of shell-like forms. These were the human germs of the Saturn stage, now emerging as a recapitulation of the forms developed on Saturn in ancient times.

There was of course no possibility of physical reproduction or increase; a quite different process prevailed in those times. The whole of the spirit-atmosphere was, like our present atmosphere, a more or less homogeneous whole, except that spiritual offshoots rather like tentacles stretched down from it into the etheric globe and enveloped the shell-like forms. You must picture the spirit descending from above and enfolding each individual body. A tentacle worked on a body and built up a human form. When one form was complete, the tentacle withdrew, stretched itself in another direction and went to work on another body. The resulting forms were thus brought forth directly by the spiritual worlds. In the beginning there was a confused interwoven ether-substance, much denser than the homogeneous divine-spiritual substance which stretched forth its arms to create the forms out of chaos. This first epoch of our Earth is well described in the book of Genesis: “In the beginning God created Heaven and Earth and the Earth was without form, and void, and the spirit of God moved on the face of the waters.” The ether, as it then was, is called “water” in occult science.

You could not then have seen the Earth or the shell-like forms; they were resounding human forms, and each one, as it came into being, expressed itself through a specific note. The forms possessed no individuality, for individuality was still dissolved in the spirit-atmosphere. Seven kinds of forms could be distinguished by their ground-notes. These seven groups constituted the first human Root-race.

After millions of years a great cosmic event took place: the whole vast ether-body contracted and assumed a biscuit-like shape which it retained for a period. Finally a small part, consisting of Earth and Moon, separated off from the whole. An important stage in human evolution is bound up with this occurrence. The germinal human forms were differentiated and articulated; and because of the departure of the Sun, objects could now for the first time be illuminated from outside. All our seeing depends on the fact that the Sun's rays fall on some object and are reflected back. When the Sun withdrew, there were now bodies in existence on which it could shine, and this led to the development of an organ of sight, for light is truly the creator of the eyes. The germinal human forms, which had hitherto been maintained by the common divine atmosphere, could now see their environment. This period is described in Genesis with the words: “And God said, Let there be light: and there was light. And God saw the light that it was good: and God divided the light from the darkness.” The whole of the Earth's body now began to revolve and thus there were day and night. When we read the Bible in the light of occult science, we can again take it all literally.

A great number of the spiritual Beings who had surrounded the Earth had gone forth with the Sun. They formed the spiritual population of the Sun and exerted their influence on the Earth from the Sun. The etheric human forms were now furnished with an astral covering. The united body of Earth and Moon was surrounded by an astral atmosphere which had previously been dissolved in the spiritual atmosphere. The ether, which had earlier existed as the basic substance, had now condensed into independent etheric bodies surrounding the separate physical forms, which in their turn had become denser.

In contrast to the etheric body, however, the astral body had as yet no independent existence: there was still a common astral covering for all beings. This was the Earth-spirit, which now again stretched forth its tentacles and enveloped each single human ancestor. And now a new faculty appeared: each human form could produce another out of its own substance—a sort of reproduction without fertilisation between two beings. When the fertilisation withdrew from one form, it sank into another without a break. It was rather the same as when part of the front of a cloud detaches itself and is immediately replaced by another part from behind. It was no more than a metamorphosis; an uninterrupted continuity of consciousness prevailed. The experience was like that of a simple change of clothes. The whole planet was bathed in wonderful beauty; it floated in glorious colours in the light-ether, and gradually condensed.

Side by side with the ancestors of humanity there were already forms of plants and animals, destined to be man's companions. The plants were of the lower types which have now become dwarfed. The animals, too, had not yet acquired their present-day shapes. There were shining plants and animals that whirled through the ether. All were still of one sex, except that certain animals were beginning to develop bi-sexual rudiments. There was still no real mineral kingdom. Then the etheric forms gradually became more and more densified, with increasing absorption of the astral element.

After the passing of a further million years or so, Earth and Moon had acquired a very different appearance. Animals and plants were now like jelly or white of egg, rather like some of our jelly-fishes and sea-plants. In this more condensed form of matter were to be found the ancestors of humanity, with rudimentary organs. The forms of animals and plants were increasingly densified by the fertilising astral force. Then came an important stage when the fertilising Beings in the astral atmosphere permeated the nature-forms of that time, so that man and animals were able to draw directly from the vegetable kingdom the substances they needed for nourishment and for reproduction. The plants secreted a substance rather like present-day milk; a last survivor of these milk-secreting plants is the dandelion. So the human beings of that time were nourished and fertilised by the nature around them, and they were self-less. They were complete vegetarians, absorbing only what nature freely offered, and living on juices similar to milk and honey. It was a wonderful state of existence in those primeval days, scarcely describable in our modern language.

Then came an immensely important event: Earth and Moon separated. The smaller body of the Moon split off from the Earth. Now there were three bodies: Sun, Moon and Earth. This had far-reaching consequences for all living beings: the Moon carried off with it a great part of the forces that human beings and animals needed in order to reproduce themselves. Each individual now had only half the fertilising power he had previously possessed, and the result was a gradual emergence of two sexes. Man now had to receive the fertilising power from another being like himself. This was the Lemurian epoch, that of the third Root-race.

During this period, too, matter began to become harder and more solid. Shortly before the separation of Earth and Moon denser deposits had been formed, and after the separation cartilaginous substances, leading towards bone-formation, began to appear in the bodies of men and animals. The solidity of the bones developed, in correspondence with the solidifying of the Earth's crust. By degrees, solid mineral forms appeared. Previously, everything had been etheric, then airy, then watery; the various beings swam as though in water or flew as though in air. Now the Earth developed a solid skeleton of rocks, parallel with the development of the human skeleton. Bone-formation and rock-formation went hand in hand. The human form at that time was something like a fish-bird-animal. Most of the Earth was still watery and the temperature was still very high. This watery element contained in solution much that later on became solid—our present-day metals, for instance, and other substances. Human beings moved in it with a swimming, floating motion. They were well able to endure the tremendous heat which reigned on Earth; their bodies were still constituted of a material which corresponded to the prevailing conditions, and in this way they could live.

Small continents on which men could roam about were embedded like islands in the water; but the whole Earth was riddled with volcanic activity which constantly destroyed parts of the Earth with immense violence, so that elemental destruction and rebuilding went on continually, turn by turn.

As yet man had no lungs; he breathed through tubular gills. But he was already a very complex organism; he had deposited in himself a backbone, at first cartilaginous and then bony, and in order to propel himself as he floated and swam he had a swim-bladder, rather like that of some present-day fish.

Soon—but this means after millions of years—the Earth became more solid. The water withdrew and separated from the solid parts; the air developed its own purity, and under the influence of the air the swim-bladder changed into lungs. Man now raised himself out of the watery element—a specially important and significant event. The gills were transformed into organs of hearing. With the development of lungs, man learnt to breathe, and then all mankind lived in a common element, the air. Each human being breathed in his portion of air, shaped it to his own fire, and breathed it out again. In the beginning, therefore, man was filled with pure spirit, later with the astral element, and finally with air. As soon as he had reached the stage where the breathing of heat was transformed into the breathing of air, that which Mars had provided was turned to good account; human blood became warm. The moment had come when something spiritual which had previously surrounded man entered into him—and how? Through the air. The capacity to breathe signifies the acquisition of the individual human spirit. The Ego enters into him together with the air he breathes. If we speak of an Ego common to all men, it also has a common body, the air. Not without reason did the ancients call this universal Ego, Atma—Atmen, the breath. They knew very well that they drew it in with the breath and breathed it out again. We live in one common Ego because we live in the all-pervading air. Of course the event I have been describing must not be taken too literally. The sinking down of the individual Ego into man is spoken of in theosophical literature as the descent of Manas, or Manasaputra.³⁴ With every breath, man slowly took in Manas, Buddhi and Atma, more or less germinally. Genesis describes this moment and we can take it literally: “And God breathed into Adam the breath of life, and Adam was a living soul.” This is the reception of the individual spirit.

Man now had warm blood also, and was thus able to retain warmth permanently within himself. And with this something further of great importance is bound up.

On the Old Moon there were Beings who were at a higher stage of evolution than the humanity of that time: these were the gods who in Christian tradition are called Angels and Archangels. They had once been at the human stage, but in the course of time they had ascended higher, just as we, too, will have ascended higher when we reach the next planetary stage. Although they no longer had a physical body, they were still connected with the Earth. They were no longer subject to human needs, but they needed men to rule over.

When the Old Moon had completed its evolution, some of these gods had not fully evolved with it; they had to remain as they were. They had not progressed as far as they should have done. Thus there were beings halfway between gods and men—demi-gods. They became quite especially important for the Earth and for humanity. They could not rise completely beyond the human sphere, but equally they could not incarnate in human bodies. They could establish themselves only in one part of human nature, so as to use this part for furthering their own evolution and at the same time to help mankind. On the Moon they had breathed fire, and in the fire which had become permanent in man, in the warm human blood—the original seat of passions and desires—they took up their abode, and imparted to man some of the fire which had been their element on the Moon. These are the hosts of Lucifer, the Luciferic beings: the Bible calls them the tempters of humanity. They tempted man in so far as they lived in his blood and gave him independence. Without these Luciferic beings, everything would have come to man as a gift from the gods. Man would have been wise, but not independent; enlightened, but not free. Because these beings anchored themselves in his blood, man not only became wise, but could be fired with enthusiasm for wisdom and ideals.

At the same time, however, the possibility of error arose: man was now able to turn his back on the highest and to choose between good and evil. The Lemurian race gradually evolved with this disposition, this inherent possibility of evil, and in consequence the Earth had to endure great upheavals, convulsions and earthquakes. In the end, Lemuria was destroyed through these passionate impulses of mankind.

Meanwhile, the Earth had undergone further changes and had become more solid. Other continents had arisen, and most important among them was Atlantis, between present-day Europe, Africa and America. The descendants of the Lemurian race had spread over this continent. In the course of millions of years they had greatly changed, and had acquired a form which resembled the form of man today. Yet they were very different from modern man. The shape of the head and forehead was quite different; the forehead was much lower and the digestive organs were much more powerful. The etheric body of an Atlantean extended far beyond and around his head. In the etheric body there was an important point which corresponded with a point in the physical head. In the course of Atlantean evolution the two points drew together, until the point in the etheric body sank into the physical. At the moment when these two points coincided, man could begin to say “I” to himself. The forepart of the brain could now develop as an instrument for the spirit; self-consciousness began. All this happened first among those Atlanteans who dwelt in the neighbourhood of modern Ireland.

The Atlanteans gradually evolved though seven sub-races: Rmoahals, Tlavatli, and primal Toltecs, Turanians, Semites, Akkadians and Mongols. It was among the primal Semites that the unification of the two points first occurred, and clear self-consciousness arose. The two following sub-races, the primal Akkadians and Mongols, really went beyond the goal of Atlantean humanity.

Until the two points were thus united, the soul-powers of the Atlanteans were fundamentally different from our own. The Atlanteans had a much more mobile body, and, especially in their early times, a very powerful will. They were able, for instance, to replace a lost limb; they could make plants grow, and so on. Thus they exercised a powerful influence over nature. Their sense-organs were more strongly developed: they could distinguish different metals by touch, just as we can distinguish smells. They still possessed also a high degree of clairvoyance. Their sleep at night was not like that of modern man, who mostly has only confused dreams; it was rather a dimmer sort of clairvoyance. During the night they were in touch with the gods, and what they experienced lived on in myths and legends. They pressed the powers of nature into their service; their dwellings were partly natural structures and partly hewn out of rocks. They constructed airships which were not propelled by inorganic forces, such as coal, but by the use of the organic, germinating power of plants.

As long as the two points I have mentioned were not yet united, the Atlanteans had no combinative intellect; for instance they could not count. But to make up for that they had particularly well-developed memories. A logical combinative intellect and self-consciousness emerged only with the fifth sub-race, the primal Semites.

Atlantis perished in a vast water-catastrophe; the whole continent was gradually flooded, and most of the people migrated eastward towards Europe and Asia. One of the main groups passed through Ireland and Europe to Asia; everywhere numbers of people remained behind. The Leader was a high Initiate in whom the migrants had complete faith; through his wisdom he picked out the best of them to accompany him to a distant part of Asia, where he settled them in the district now known as the Gobi Desert. There a small colony developed in complete isolation. From there colonisers went out into all inhabited lands and founded the civilisations of the next Root-race: the Indian, the Persian, the Egypto-Chaldean-Assryian, the Graeco-Latin. And then the AngloSaxon-Germanic civilisation arose.

We shall see tomorrow how this development went on.

• 34. Manasaputras. Described in Blavatsky's Secret Doctrine as “Sons of Wisdom, who at the creation endowed mankind with Manas.”

Another aspect now becomes part of the sensory life of the human being. Here too we can distinguish a number of areas. First of all, there is the process by which the inner life of the body is sustained from the outside: breathing. In this process, the life of the body touches the outer world; it confronts the outer world, as it were, in a form in which it cannot continue to exist, in order to receive from it the strength to continue. These words express approximately what is revealed to man in the breathing process, without going into the results of sensory science. The latter belong to anthropology. But what is characterized here is experienced by man directly in life, in his desire for air, in the observation of the inhibition of life when there is a lack of air, etc. A further process in this area is that which can be described as warming. For the maintenance of bodily life, man depends on the development of a quite definite degree of warmth within his body, which does not depend on the processes that determine the warmth of his surroundings, but on those that take place within him, and which maintain the intrinsic warmth within definite limits, however the external warmth may be constituted. A third process of this kind is nutrition. Through it, the life of the body enters into a relationship with the external world in such a way that the substances consumed by it are replaced. A fourth process must be added to nutrition if it is to take place. In the mouth, the food consumed must interact with the saliva secreted by the body; similarly, such a process takes place during the further digestive process. This can be described as the fourth process in this area: secretion. Physical self-observation now shows that this process is followed by another. In the secretion that aids digestion, what is secreted is merely able to transform the food in such a way that it can be absorbed into the body. But man must also secrete that which can enter into this bodily life. He must transform the nutrients in such a way that they can serve to build up his body. This is based on a process that goes beyond what is given in the secretion just characterized. This process shall be called the process of preservation. Another process arises when we turn our attention to human growth. This goes beyond mere maintenance. In addition to the maintenance process, which would leave the body as it is at a particular point in time, there is another process that can be described as a growth process. The growth process and the maintenance process reach their conclusion when the finished body presents itself to the human being in a very specific form. This shaping of the human being from the inside out into a very specific form is called production. Reproduction then presents itself as a repetition of this production. That which belongs to one's own body is brought forth in such a way that it remains united with the human being; in reproduction, the brought forth comes out. Since here, for the time being, we are only speaking of the human being as a self-contained physical individuality, the process of reproduction is not taken into account.

The processes that are referred to here as aspiration, warming, nutrition, secretion, maintenance process, growth process and production are now followed by inner experiences for humans in a similar way to how inner experiences follow the processes of sensory perception in the ego. Emotional experiences follow breathing, warming and nourishment. These experiences are less noticed in their middle states, but they immediately stand out when this state is disturbed in one direction or the other. If breathing cannot take place in the appropriate way, anxiety and the like occur. A disturbance of the warmth state manifests itself in the feeling of frost or heating. Disturbance of nutrition manifests itself in hunger and thirst. It can be said that breathing, warmth and nutrition are linked to inner experiences, which reveal themselves as a kind of well-being, comfort, etc. These experiences are always there; they underlie what manifests itself as malaise, discomfort, hunger, etc. when there is a disturbance. Real introspection now shows that such emotional experiences are also related to secretion, the process of preservation, the process of growth and the process of creation. Think of how states of fear and anxiety manifest themselves in excessive perspiration; and you will be able to admit that secretion of this kind, within certain limits, is connected with a feeling that manifests itself in a general sense of comfort, just as one can see that all secretion is accompanied by an emotional state that escapes the attention of consciousness as long as it is normal. And further, self-reflection shows that such emotional experiences are also connected with the processes of preservation, growth and production. One can feel, for example, that the feeling of strength of youth is the expression of what inner experiences follow growth.

These inner emotional experiences are now something that stands in a similar way in the human being to the processes of breathing, warming, growing, etc., as the inner experiences that follow sensory perceptions stand in the “I” to the processes of these perceptions. It is therefore possible to speak of the fact that, for example, breathing is connected with an experience in the human being in a similar way to how hearing is connected with the experience that is designated as sound. The only difference is that the degree of clarity with which external sense perceptions are inwardly relived is much greater than that which is accorded to the inner experiences characterized here. Hidden beneath or within the 'ego-person' is another person who is built up out of inner experiences, just as the ego-person is built up out of the results of external sense perceptions. But this human being who lies beneath the 'I-human' is only really noticed in life when he announces himself to the 'I-human' in the disturbances of his experiences. But just as little as one may throw together the process of sensory perception with the process in the ego that is linked to it, so little may one do so, for example, in relation to the breathing process and the inner experiences (of an emotional nature) that combine with this process. It would be easy to be tempted to completely misunderstand the nature of these inner experiences and to say that there is no essential difference between them and those that develop under the influence of sense perceptions. It must be admitted that the difference between the two types of inner experiences, for example, between the sense of life and the inner emotional experience during the breathing or warming process, is not particularly clear. But it can easily be determined by more exact observation, if one bears the following in mind. It belongs to a sense experience that a judgment can only be attached to it through the “I”. Everything that a person accomplishes under the influence of a judgment must, if it relates to sense perceptions, be such that the judgment is made within the “I”. For example, one perceives a flower and passes judgment on it: this flower is beautiful. What is now evoked by the processes of breathing, warming, nourishment, etc., as inner experiences, points, without the intervention of the “I”, to something similar to judgment. In the experience of hunger there is an immediate indication of something corresponding to hunger and connected with it in the same way that, after making a judgment in response to a sense perception, the human being connects with that sense perception. Just as the activity of the 'I' connects with the sense perception when making a judgment, so with hunger something external is connected without the 'I' establishing this connection. This union may therefore be called an instinctive manifestation. And this applies to all inner experiences that are connected with breathing, nourishment and growth processes. We must therefore distinguish between the instinctive inner experiences of breathing comfort and warmth and well-being, and the corresponding perceptions of the meaning of life. The wave of instinct must, as it were, first beat against the 'I-human being' in order to reach the realm of the meaning of life. The structure of the inner experiences that take place through the processes described behind the 'I-human being' are now to be ascribed to the 'astral human being'. Again, the name 'astral human being' should initially be associated with nothing other than what is described here. Just as the “I-person” draws his experiences from the “sense world” through the sense organs, so the “astral person” draws his from the world that is given to him through the processes of breathing, growing, etc. For the time being, let this world be called the “world of life”.

In order for a “life world” to exist, the organs of life must be built out of a world that lies beyond all life in a similar way to the forces for building the sense organs lying beyond the world of sense perceptions. This world reveals itself again in its effects, in the structure of the organs of life. The individual areas of the life processes: breathing, warming, nourishment, etc., can be interpreted as references to just as many areas of this world. One can now see that the areas of the life processes are less strictly separated from each other than the areas of sensory perception. The sense of taste, for example, is strictly separated from the sense of sight, whereas the areas of life processes are closer; they merge more. Breathing leads to warming, which in turn leads to nutrition. - Anthropology therefore shows essentially separate sensory organs for sensory perception; for the life processes, it shows organs that flow into one another. Thus the lungs, the most exquisite respiratory organ, are connected with the organs of blood circulation, which serve for warming; these in turn flow together with the digestive organs, which correspond to nutrition, etc. — This is an indication that the corresponding areas of the world in which their constructive forces lie also relate to each other in a different way than the forces for building the sense organs. The latter must, as it were, be more mobile in relation to one another than the organs of sense. The experiences of the sense of taste, for example, can only meet with those of the sense of hearing in the common 'I' to which they belong. The feeling of growth, on the other hand, meets with itself through that which is revealed in the breathing process. The feeling of the power of growth is revealed in the ease of breathing, in warming, etc., through increased inner life. Each feeling-like experience of this kind can coincide with another of the same kind. The areas of sensory perception could be depicted as a kind of circumference, with the individual areas resting on it while the “I” moves across them. The life processes can be depicted in a different way. They can all be imagined as being mobile and capable of moving across each other.

Now, however, there are also clear relationships between the sense perceptions and the life processes. Take the breathing process and relate it to the auditory perception. In both cases, the corresponding bodily organ is directed towards the outside world. This is an indication that in the outer world that which has a relationship to both the one and the other organ reveals itself. It is only that, for instance, two things reveal themselves in the air; in relation to one, the respiratory organ is formed and places it at the service of the body; in relation to the other, the structure of the organ of hearing is related. It may be recognized that the forces that shape the organ of hearing must, so to speak, be more original than those that form the respiratory organ. For in the developed human body, everything is interdependent. A human organ of hearing can only unfold from the inside out if the respiratory system is predisposed in just the way it is. From out of the organism, the respiratory system grows towards the outer world, as does the organ of hearing. Now the respiratory organ serves only the inner life of the body; the organ of hearing, however, must be adapted to the outer world - to the realm of sound. In the outgrowth of the respiratory organ from the body, therefore, only the nature of the body itself needs to be taken into account; the organ of hearing must outgrow itself in such a way that it is appropriate for the outer world of sound. No other organ needs to lie in front of the respiratory organ; it grows in accordance with the inner formative forces. The organ of hearing, however, must grow towards an already existing structure. Its adaptation to the outer world must precede its emergence from the inner life of the body. This shows that the forces that form the organ of hearing as a sensory tool belong to a world that is the more original or higher than the other, in which lie the forces that reveal themselves as such, which form both the organ of hearing and the organ of respiration from the body. A similar thing can be shown for other sensory perceptions and life processes. One's attention is drawn to the sense of taste. The secretions can be related to it in a similar way to the respiratory process to the sense of hearing. The saliva of the mouth contains what the food dissolves and thus makes it possible to taste. A similar reflection to the one just made can show that the forces from which the secretory organs are formed are the less original ones compared to those through which the sense of taste arises.

In the light of such considerations, one can therefore assume a higher supersensible entity in man, whose powers reveal themselves in the structure of the human sense organs. Likewise, there is another whose effects reveal themselves in the structure of the human organs of life. The latter world is felt by the 'astral man' as his instinctive inner experiences; the former manifests itself to the 'I-man' as a sensory reality (sensual world). However, neither the first world through the senses nor the second can come directly to manifestation in the astral man.

It has been said that the supersensible world reveals itself in the “I”, as it were shrunk to a point, in its own nature; in the same sense, it can be recognized that the second of the worlds mentioned shows itself in the emotional experiences of the “astral man”, which can be described as life instincts. In these experiences something is expressed with which the other instinctive experiences of the “astral man” merge into one and are an image of a supersensible world in the sense that the “I-man” is an image of such a world.

The “I-person” and the “astral person” represent two human parts that express themselves in inner processes. In order to make the “I-person” possible, the forces of a supersensible world build up the sense organs. In so far as the human body is the carrier of the sense organs, it shows itself to be built out of a supersensible world. Let us now call this carrier of the sense organs the physical human body. The 'I-human' permeates it in order to live with its help in the sense world. We must therefore see in the physical human body an entity that is built out of forces that are related in their nature to the 'I' itself. Within the sense world, the physical human body can only reveal itself in its sensory manifestation. According to its inner reality, it is a being of a supersensible nature. — In order to make the “astral human being” possible, another world, which is added to the characterized supersensible world as a “life world”, builds the organs of life. The forces of this world have proved to be akin to those of the experiences that the “astral human being” has in the instincts of life. What builds up the physical human being reveals itself in the sense world in the sense described above. The forces that build the organs of life can only reveal themselves in the physical world in the processes of life. This is because they generate the organs of life, and only through such organs can a life process manifest itself. The organs of life themselves are not organs of perception. Therefore, not only the forces that build up the organs of life remain imperceptible to the senses, but the manifestation of these forces in the human being cannot become manifest to the senses either, but can only be an intuitive, instinctive experience. This revelation will now be called the 'etheric human body'. (The word 'etheric' should be understood to mean only what is meant here, and in no way what bears the name 'ether' in physics.) Just as the physical human body relates to the 'I-human', so the 'etheric human body' relates to the 'astral human'. The physical body is, in its essence, such that it provides the I with sense experiences; the “etheric body” can only be experienced directly by the “astral human being” in terms of feeling. The relationship between the I and the physical human body is the same as that between the “astral human being” and the “etheric human body”. Thus the organs of life presuppose forces to which they adapt themselves, in that they shape sense organs, such as the organ of hearing, out of the body in the sense of experiences to which they themselves do not serve; and the sense organs in turn presuppose the organs of life in that they are maintained by their processes.

Thus we can distinguish: 1. A supersensible world in which lie the forces for building up the sense organs. 2. A supersensible world in which lie the forces for building up the organs of life. The former presupposes the latter; therefore the former can be called the higher spiritual world and the latter the lower spiritual world. 3. A world in which the astral human being is related to the life processes in such a way that these reveal themselves in him as life instincts. This presupposes the life processes, and thus the second world. It may be called the astral world. 4. A world in which sense experiences reveal themselves to the human being through the sense organs. This, however, is the physical-sensual world.

The physical human body is formed from the higher spiritual world, in so far as it is the carrier of the sense organs. The etheric human body is formed from the lower spiritual world, in so far as it builds up the life organs. In the astral world, the astral human being enters into a relationship with the processes of life, in so far as these reveal themselves in the life instincts. In the physical world, the human ego enters into a relationship with the sense experiences (sound, tone, warmth, light, etc.) that present themselves as the external world, insofar as these reveal themselves as the sense world.