The Rudolf Steiner Archive

Today I shall add to what has been said over the past few days, both, before and after Christmas, about the Being of Christ. Our angle of approach to the question of Christ will be to relate it in a brief sketch chiefly to the world-wide social question. Mankind has at the present time an urgent need to reach a global understanding. Yet whatever sphere of life we turn to, we find precious little of any such understanding. The need for an understanding is there. What is not there is any talent on the part of human beings to come to such an understanding. We see how attempts are made to consult one another about important aspects of life. We see congresses taking place everywhere. With regard to the matters being discussed at these congresses, what is to be found in the depths of human souls is quite different from the words which are exchanged there. In the words exchanged at these congresses there are appearances which are deceptive. These appearances are supposed to give the impression that individual human beings everywhere desire to come to terms with one another, or something similar. But such coming to terms cannot be achieved anywhere, because it is not actually individual human beings who are speaking with one another but members of various nations. Only the external appearance makes it seem as though individuals were speaking with one another. What is actually speaking through each one are the very varied beings of the different nations. And since it is in the very nature of human beings these days to notice only the verbal content of words and not the source of the words—not the soil in which they are rooted—since human beings fail to discern these fundamental aspects of life, it is simply not noticed that it is the folk daemons who are speaking with one another, rather than human being with human being.

We would be hard put to it to find clearer proof of the fact that Christianity is today not realized in the world. Christianity is not realized, for fully to understand Christ means: to find man as man within oneself. Christ is no folk god, no god of any race. Christ is not the god of any group of human beings. He is the god of the individual, in so far as the individual is a member of the human race as a whole. Only when we can understand the Christ-being, through all the means available to us, as the God of mankind, only then will Christ come to have what will certainly be the greatest possible social significance for the globe as a whole.

We have to understand very clearly that there are things which hold sway in the depths of the soul, things which do not find their way into those words that remain stuck in empty phrases as a result of the differences between the folk daemons. Out of the situation in which people are content to reside at present, it is not possible to bring about what can actually only be brought about today out of the profound depths of man's being. Today what is needed is profundity, a willingness to enter into the profound depths of man's being, if forces of advance, forces of fruitful progress are to enter into earth evolution. What can be heard today in every corner of the earth does not to any extent even touch the surface of all that is rooted in the human being. What ought now to enter into mankind is the quest for what is most profoundly rooted in the being of man.

Let us now show in a few simple outlines the main differences that exist in people's attitudes to what could lead to a recognition and an understanding of the question of Christ. I have often drawn the distinction for you between people of the West, people of the East, and people of the middle region between West and East. This distinction can be viewed from very varied standpoints. Justice can only be done to it if it is considered without any kind of prejudice and with the utmost impartiality, if we refrain from looking with sympathy or antipathy at one or other of these divisions, perhaps because we happen to belong to one or the other of them ourselves. Today all the people of the world must work together in order to bring forth true unity in Christ. It can certainly be said that in the most varied parts of the world, in the very depths of mankind, the impulse exists towards finding this unity. But the search must take us into the profound depths.

Turning first to what appears now in the civilizations of the West, we discover that the essential element in these western civilizations finds an expression in the type of spirituality which is valid today. This special spirituality of today has the characteristic of taking the form of abstractness; it celebrates its greatest triumphs in ideas and abstractions. These ideas, these abstractions, are most suited to gaining a knowledge of nature as it appears to our senses, and a knowledge of that aspect of social life which has to take place as a result of the forces of the sense-perceptible world. With these forces, which I shall call the western forces, it is quite possible to penetrate into the depths of the human being and of the universe. Above all, these forces of the West have provided the foundation for scientific thinking and have sought those impulses of social life which derive from scientific thinking and which mankind will need in the future in order to shape life on earth in a possible way. What follows will show this to be so. By no means all the treasures of western spiritual life have been brought to the surface.

To start with, it is perfectly true that today's natural science could only be founded on those fundamental forces of man's being which can be most adequately expressed in the spirituality of abstractness and ideas. But it is also true that in everything that has been revealed there is another essential element as well. What has been revealed in the thought processes of natural science, and the social thought processes that go with it, can indeed be taken right up to the spiritual realm. A progression can be made from the laws of nature to a recognition of the spiritual beings within nature. These beings of nature are divine and spiritual. And if Christianity is to be understood in a way that befits mankind's most current needs, it will have to be permeated with that very spirit which has so far only poured itself out into natural science and its social consequences through the forces of the West. Any world conception gained out of these forces of the West can only be satisfying if it can be expressed in clearly defined, sharply contoured concepts and ideas. Human beings will need such clear, sharply defined concepts for the future of the earth. They will have to learn to present the highest spiritual content to mankind in terms which are every bit as clearly defined as are the natural and social concepts arising out of the forces of the West.

Let us turn now to the forces of the East. Here, what is made clearest to us is the following: If, out of the forces of the East, we want to attempt to describe Christianity, or indeed anything divine and spiritual, in sharp, clearly-defined terms, our efforts will be invain. Starting with Russia and going eastwards through Asia, the whole of the East brings forth forces in its peoples which are not capable of rising up to spiritual, divine realms in sharply defined concepts. The forces here are suitable for rising up to the spirit out of the depths of feeling.

In order to describe Christianity in a manner befitting the West we need philosophy, we need a concept of the world which is clothed in modern thought forms. But to describe Christianity with the forces of the East we cannot find such thought forms if we remain at the level of outer nationality. If we remain in the external, sense-perceptible world we have to grasp other means. For instance, we have to describe the feelings which are found as soon as we start going further and further eastwards, even in the regions of central Europe bordering on the East. Look at the living rooms of simple people and see the altar with the Mother of God in the corner. See how the image of the Mother of God is greeted by visitors as they arrive. Everywhere the first greeting is for the Mother of God, and only then are greetings exchanged with the people in the room. This is something that emanates from all the forces of the human being, with the exception of those of abstract ideas. There exists a radical contrast between West and East in the inmost feelings for what is divine and spiritual. Yet all these forces are root forces which can develop further, which can put forth leaves and shoots and finally bear fruit, if only they can come to a fundamental understanding of themselves.

The West is capable of reaching a conception and a feeling of the Father God in a manner which befits the new human spirit, a conception and a feeling beside which those other divine spiritual beings, the Son and the Spirit, can stand. But above all it is the task of the West to contribute to the world concepts and feelings about the Father God which are different from those possible in earlier times, when only vague presentiments could be achieved in this respect. On the other hand, if the forces mainly present in the East are developed—the forces which can only be described suitably in what might be called a non-intellectual way with the help of external gestures—if these forces are developed with the feelings and will impulses they entail, and if they take up also the forces streaming towards them from the West, they will be able to come to a fitting concept and a fitting feeling of the Son God. In this way mankind's development into the future can only be rightly understood when the things that are achieved in the different regions of the earth are taken to be contributions to a total outcome.

Especially the more outstanding spirits in the West—though mostly they are not aware of this themselves—may be seen to be struggling for a concept of the Father God, a concept arising from the foundations of natural science. And in the East we see in the external gestures of the people, in what comes out of their feelings and their will, how they are wrestling for an understanding of the Son God, the Christ. The middle region stands between these two extremes. This is shown clearly by what has been developing more recently in the culture of the middle region. It is characteristic of modern theology in Central Europe that it is uncertain in its understanding of the Father and also in its understanding of the Son, the Christ. Endeavours to find such an understanding are taken immensely earnestly. But this very earnestness has caused the endeavours to be split in two separate directions. On the one hand we see knowledge developing, and on the other we see faith. We see how knowledge is to contain only what applies to the sense-perceptible world and everything that belongs to it. And we see how faith, which must not be allowed to become knowledge, is allotted everything that makes up man's relationship to what is divine and spiritual. These divergent endeavours express the quest, a quest which cannot achieve an adequate concept and feeling for either the Father God or the Son God without joining forces with the other regions of the earth, with East and West.

How such a global working together in the spirit should take place can be seen especially in the beginnings made by the Russian philosopher Vladimir Soloviev.¹ This Russian philosopher has taken western thought forms into his own thinking. If you are thoroughly familiar with the thought forms of the West, you will find them everywhere in Soloviev's work. But you will find that they are handled differently from the way in which they are handled in the West. If you approach Soloviev with a thinking prepared in the West you will have to relearn something—not about the content of thoughts, but about the attitude of the human being towards the content of thoughts. You will have to undergo a complete inner metamorphosis.

Take what I regard as one of the cardinal passages in Soloviev's work, a passage he has invested with a great deal of human striving towards a knowledge of man's being and his relationship with the world. He says: Human beings must strive for perfection. This endeavour is expressed in the way they strive for the truth. By uniting truth ever more and more closely with their souls they will become ever more and more perfect. Without this movement towards perfection human life would be worthless. Human beings must have the prospect of reaching the highest pinnacles of perfection through truth, as otherwise their lives would be null and void. At the same time they must have a part in immortality, for a striving for perfection destined only to be forfeited in death would be a fraud of universal proportions.

This is expressed by Soloviev in words and thought forms which imitate those of the West, or rather the thought forms are borrowed and the word forms imitated. But the way in which it is expressed, and the way the impulse to express it is present—this is impossible in the West. You will not find it expressed in this way by any western philosopher. Just imagine Mill or Bergson saying such a thing! It is unimaginable. These are the things for which we must develop a sense nowadays. We must develop a sense for the living sources from which words flow. The content of words is growing ever more insignificant in comparison with world concepts. A sense for the living source of things is what has real significance.

We can today only imagine a person to be capable of speaking in the way Soloviev does if he still has a true experience of what every one of his compatriots does before the icon of the Mother of God. Such a person must stand immersed in his people, a people capable of bringing proof without having to base it on abstract, logical foundations, a people for whom proofs based on mere abstract logic are less important than those which come out of the whole human being.

We feel in these words of Soloviev how, coming from the East, what is said comes out of the total being of man, not just out of mere intellectual human understanding. Because Soloviev speaks and thinks and feels out of the very foundations of his people, the whole of his world conception tends in the direction of the Christ. Because he has also taken on, as something from outside, the thought forms of the West, his world conception at the same time tends in the direction of the Father God as well as the Christ. Thus we discover in him something which it is almost impossible to find anywhere in the present, and that is a fundamental, clear distinction in the feelings of a human being between the way to the Father God and the way to Christ, the Son God. In a spirit such as Vladimir Soloviev we find a hint of what must come about in the future. For what must come about is a working together of the different regions of the earth, and this cannot come about if any one region imagines itself to be in possession of the whole.

Mankind came forth out of a unity. If we go back into the obscure, remote antiquity of human evolution we come to an archetypal wisdom which was still instinctive and which, because of this, still filled the whole human being. Throughout the whole of the earth people communicated with one another, not yet by means of the logical content of language but externally, by means of the then still existing inner capacity to communicate in gestures, of which today we no longer have the faintest idea. People communicated with one another by means of something which today, if at all, remains only in those remnants of the treasure-house of language which we call interjections. Naturally, if you exclaim: Whew! or sigh: Oh! you will be understood world over. This kind of understanding resembles the communication that took place at the time of instinctive archetypal wisdom. Today we no longer know how to feel in language as a whole what the archetypal wisdom felt in it. All that remains for us is our feeling or the interjections which, of course, we only use occasionally. In parenthesis let me add that it is quite in keeping that, out of people's dissatisfaction arising from the whole chaos of our spiritual life, authors are starting to write novels in interjections. This does happen nowadays. I am not quoting, but simply mention that you can find prose passages today which read: Ah! Oh! Wow! Eh! Then the writer begins: Once there was—and then come more interjections. Some recent novels are tending in this direction. As symptoms they are not without significance. As I said, this just in passing.

We have lost the ability to invest the whole of language with what we today only invest in interjections. Consider the following: ‘Anthropos’ means man, human being. ‘Anthropoid’ means man-like, that is, the higher animals. The final syllable, ‘oid’, is connected with the word which means ‘like, similar to’. Now there is a remarkable connection between Greek and, for instance, German. In German the final syllable meaning ‘like’ is ‘ig’. This is pronounced ‘ich’. If we speak this final syllable by itself, we have the German word for ego, for our own being. This is one kind of etymological truth. The ‘ich’ in the human being is what strives in its totality to become like the universe. ‘Ich’ is like, is similar to, everything; microcosm compared with macrocosm. Of course to go into things in this way cannot be done in the superficial manner in which etymology and linguistics are conducted nowadays. One has to go down to a more profound level and gain a sense for the way in which the sounds are connected with one another.

I brought this up merely to show one of the facets of what we must do to enter into language in search of a far more alive content than exists nowadays in the languages of the world. We must strive not to take words merely as words but to seek out their living roots. We must learn to understand that two people can say the same thing and yet mean something quite different, depending on the way of life from which it stems. We shall need such a deepening of our feelings in order to enter into the kind of global working together which will be necessary if mankind is to set out once more on the upward path.

It is not enough to address Christ as: Lord, Lord! Christ must become something which fills the whole human being. This can only happen if we support our understanding with something which comes to meet us when we look towards the archetypal wisdom of the world and remind ourselves that that wisdom made mankind into a totality. It was, though, a totality in which all individuality was lost. But evolution progressed. Human beings became ever more individualized. They felt more and more that they were approaching the point at which each one feels separated from all the others, for that alone guarantees the experience of freedom. So something had to be poured out into human evolution which might once more bring unity to the whole earth. This was the Christ-being. The Christ-being will only be fully understood when we gain from it a feeling for the impulse to bring about a social unity of human beings over the whole earth. Or looked at the other way round: Only the Christ-being, fully understood, can lead to a right social impulse throughout the world.

We look to the archetypal wisdom, which developed out of instinctive foundations to a certain high degree of vision—not our vision but an ancient vision. We find this vision in its final phase expressed in the archetypal symbol of what the three wise men, the three Magi from the East, brought to Christ Jesus. What led them to Christ Jesus was the most ancient and, at that time, the highest wisdom of mankind. And at the same time we are told by another evangelist how the individual human being, out of the inmost forces of his soul, as though in a dream—for the individual is alone when he dreams, even though he may be in company with others—is also led to Christ Jesus, how the shepherds in the field, dreaming in their solitary souls, are led to Christ Jesus: the first beginning of a new age. By the fourth century AD mankind had lost the wisdom of the Magi from the East. At the time of the Mystery of Golgotha the highest archetypal wisdom—about to fade—meets and mingles with something that appears at first utterly devoid of wisdom, something which must be developed ever further, until in the end it can take root in every individual human being, uniting all mankind.

In his youth, Augustine² endeavoured to save the last remnants of the wisdom brought to Christ Jesus by the Magi from the East. But Augustine had already received it in a form to which he could not confess in the long run. It was even then too degenerate. So he had to turn to what had been present at the beginning of evolution, to what will have to progress ever further and further, to what must be sought in order that mankind may once again find unity over the whole face of the earth.

If we pursue these hints—for that is all they are for the moment—in the right way, they will give us forces which will lead ever more profoundly into an understanding of the Christ-being, to an understanding of the Mystery of Golgotha. This is what I wanted to add to what we have been saying about the Being of Christ.

• 1 . Vladimir Soloviev, 1853-1900. The quotation in German is from Die geistigen Grundlagen des Lebens, Part One (The Spiritual Foundations of Life), Selected Works translated by H Kohler, Stuttgart 1922.
• 2 . See Lecture One, Note 4

Before we go any further in our study of the Apocalypse we must add one more method to read it properly, which however is taken more from outside. Then the main thing is to apply what we read in the Apocalypse to our present time. In order to do this, we must first look at the spiritual foundations from which this Apocalypse arose. But I don't mean that one should do this by trying to explain a book through one's times in a trivial historical sense. This is not really applicable to writings like the Apocalypse which are conceived out of the spiritual world in the way I described. Nevertheless, it was created in the way that it could be created in its time in accordance with the spiritual conditions—not in accordance with external historical conditions, but in accordance with spiritual conditions. Let's take a look at this time.

Let's connect this time of the first Christian centuries with general world evolution in a spiritual way. The year 333 A.D. is an important year if we look at the evolution which occurs behind outer events. This year 333 is the point in time in which the ego shot into the intellectual or mind soul, which developed between the year 747 before the Mystery of Golgotha and the beginning of the age of the consciousness soul in the 15th century. This year 333 stands right in the middle. The intellectual and mind soul developed during this epoch and it played an important role in the development of the Greek mentality. It continued to work until the age of the consciousness soul began. The Mystery of Golgotha took place in this age of the development of the intellectual soul or hearty feelings soul.

Now we must realize that this shooting in of the ego into the intellectual and mind soul is something which is very important. One has to tell oneself that one understands things with the intellectual and feeling soul. But this bursting in of the ego which occurred around the year 333 nevertheless shook up the humanity which comes into consideration for the reception of spiritual influences; it really shook them up right down into the depths of their soul. Anyone who wants to participate in the spiritual life and to work along spiritual lines must see the outer facts of historical developments on their spiritual backgrounds.

Which major events must be looked at in the light of this ego-entry into man's soul at the time when it was occurring behind the illusions of outer events, as it were? It was here that the whole relation off divine beings to men started tó become uncertain, contested and misunderstood.

At this point vie have the significant dispute between Arius and Athanasius. Men started to become unsure of how they should think about the relation of the gods to the world and to human beings, etc., at the time when a somewhat unconscious question about how the divine ego lives in human nature arose from a lack of clarity which was present when the ego shot into the soul. The two views of Arius and Athanasius were sharply opposed to each other, and we see that Äthanasius' view gained the upper hand in western Europe whereas the view of Arius gradually lost favor.

Let's look at this contrast from a spiritual standpoint, because it is important that we do so if we really want to understand the inner meaning and the inner spirit of something like the Apocalypse. On the one hand Arius sees that man is climbing higher and higher, and that he's supposed to get ever closer to the divine, and on the other hand he sees the divine being. In addition to these great world principles he must also understand the Mystery of Golgotha and the nature of Christ. He wants to answer the question: How is the human or the divine nature contained in Christ? Should one look upon the Christ as a really divine being or not? And he basically answered this question with a no. He basically took the position that became the general position of a large part of the European population, namely, he put up a boundary between man and God, that is, he didn't really want to admit that God dwells in man, so he placed an abyss between God and man.

We must go back to the time of the first Christian developments in an unbiased way, which basically had nothing in common with the things that happened later when Christianity became decadent within Roman Catholicism. And this is why we should realize that it became necessary for the further evolution of mankind to decide the whole question in the way that Athanasius does, who sees a directly divine being in the Christ and who sees a really divine sun-spirit in Christ, even though this later receded into the background because of a disinclination to think of the Christ in a cosmological way. But it lay in Athanasius' whole mentality to look upon the Christ as a god who is really equal to the Father God.

This view continued to work on, although it lost its entire evolutionary thrust at the eighth council in Constantinople in 869 which basically cancelled the doctrine of this first council in Nicaea, because it declared that trichotomy is heretical. Therewith things began to degenerate. For this definitely cut off any possibility of growth into spirituality for the catholic church in later centuries.

It was definitely that shock which occurred within when the ego broke into the intellectual and feeling soul which colored this outer event and which gives the latter its real inner meaning. And if we continue to look at things in a historical way we, have to tell ourselves: After this year 333 came those times which broke away from the ancient Roman culture, especially in Europe. We see that the old Roman culture could basically not absorb Christianity, because öf what it had become. It is a marvelous picture which unrolls before us if we direct our gaze at this year 333.

This year also indicates the period in which Romanism was moved away from Rome and further over to the east. The Roman emperor who wants to appropriate Christianity flees from Rome and goes further east. We shouldn't look so much at the detrimental things and bad side-effects which arose in the council of Constantinople,—we should pay more attention to the fact that when Christianity hit Rome one had to flee from west to east. This is tremendously significant. When such an event is looked at from the spiritual world its importance is so obvious that the harmful effects which were caused by Byzantinism were relatively minor.

One would like to say that it is of tremendous importance that when Christianity or its outer form was touched by Romanism, it had to flee. Of course something then rises from the ground—from which Constantine fled towards the east with Christianity which was prepared for a long time in Roman territory, but which forces Christianity into outer, worldly forms when it matures. One should just think how significant it is that the Apocalypticer's prophetic eye sees that Christianity begins to assume ancient Roman forms at the moment when Rome decides to make Christianity its official religion. This is really the thing which becomes manifest.

On the one hand we have the spiritual dispute between Arius and Athanasius. On the other hand, we have ancient Rome which converts to Christianity but moves towards the east, while the form which remains behind in Rome takes on the shape of the Roman state and becomes the continuation of ancient Rome, even in its outer activities.

Now let's ignore certain things for a while for which we will have to give a deeper spiritual explanation later, and let's look at some historical things. The Apocalypticer's perception of this historical element is great and tremendous. He doesn't express it clearly, but he has it in his feelings and it's in the way his writing is composed, that is, he points out that the growth of what occurs in mankind and outside in history took 333 years from the Mystery of Golgotha, and that a strange, illusory development of Christianity then sets in. Christian Romanism is uprooted and goes over to the east, and Roman Christianity adapts itself completely to Roman forms. This is the soil which prepares something which again takes 333 years or until the year 666.

If you place what we said yesterday about the things which the Apocalypticer and other people who were inspired by the ancient mysteries gained from a contemplation of numbers before your soul, you will have to tell yourselves: this Apocalypticer looks at the additional 333 years during which Christianity has a deceptive outer appearance, so that it must develop in murky fogs in two directions;—it is driven eastward and it preserves the old element in the west which is like an Ahrimanic thing.

Something which had remained from the non-Christian, ancient Romanism prepares itself in the womb of earth evolution. What does this nonChristian Romanism consist of?

Now if we look into the mysteries we find that trichotomy or the holy number three had a profound significance in all of the greatest and most advanced ones. Let's take a look at what this meaning was. One thought about how a human being is born in the physical stream of heredity, approximately in the way that esoteric Hebraic teachings conceive of this. One imagined how this human being brings characteristics and capacities with him through heredity. One described the life of a human being as something which proceeds in a straight line and in which nothing important enters except what is oriented by hereditary impulses. The fathers in the ancient mysteries said: You originate from the physical forces of your parents, and the spiritual impulses of your physical parents are also at work in you. And these ideas continued to be taught in Hebraic esotericism and by the proponents of other esoteric doctrines.

However other people added something to this. In the mysteries which must be called the most advanced ones, one spoke of how the man who bears hereditary impulses and develops accordingly can also take in another impulse during his physical existence between birth and death, an impulse through which he lifts himself out of hereditary conditions, so that his soul finds its way out of them, namely, the Son impulse or Christ impulse. And one said: The impulses of heredity are in man and they constitute his straight line evolution between birth and death. They are from the Father, the Father who underlies everything. The impulses of the Son do not enter into hereditary forces, they must be taken up into the soul and elaborated by the soul; they must be able to expand the soul to such an extent that it can free itself from bodily and hereditary forces. They enter the freedom of man, in the way that one understood freedom in those times; they go into the freedom of the soul, where the latter is free from hereditary forces. They are the ones which permit man to be psychically reborn. They are the impulses which enable man to control himself during the life which is given him by the Father. And so one saw the father-man in all of these mysteries, the man who is the son of the Father and the brother of Christ and who controls himself. He gains control over that part of him which is free from the body in a certain respect, and he must bear a new realm in him which knows nothing about nature and which is a different order than nature is the realm of the Spirit.

If one were to talk about the Father God, not in the external, materialistic way in which one does this today but more like they do in Hebraic doctrine, one would be justified in speaking of effects of nature which are also spiritual effects, for spiritual activities are present in all activities of nature. The natural science which arose a while back and which is active today is merely a one-sided science of the Father. The science of the Son or the Christ is added to this; this is connected with the way man takes hold of himself and with the way man receives an impulse which he can only take in through the soul, and not through hereditary forces. The way he works his way into this is chaotic at first, without the activity and the power of laws. This activity is brought into him by the Spirit, so that according to the ancient mysteries we basically have two kingdoms the kingdom of nature or the kingdom of the Father, and the kingdom of the Spirit, and man is carried out of the kingdom of nature and into the kingdom of the Spirit by the Son or Christ.

If we become aware that such views were still present in the Apocalypticer and in the souls of all the men of his time, it will enable us to look into his prophetic soul, which could survey the future in such broad strokes, in order to look at the way he looked at what poured over the Christianity which had become a semblance of itself in two directions around the year 666.

Here his prophetic eye fell upon that doctrine which had already arisen in the east in 666, and which goes back to that Muhammedanian mystery culture which knows nothing about the Son. This Islamic mystery culture doesn't know anything about the world structure to which I referred; it doesn't know about the two kingdoms, the realm of the Father and the realm of the Spirit; it only knows one rigid thing; only the Father exists for it, there is only one God. And everything else is his prophet—mainly Muhammed. This point of view makes Islam the polar opposite of Christianity. This viewpoint leads to the will to eliminate all freedom for all times to come, to the will for determinism, and this cannot be otherwise if one only thinks of the world in connection with the Father God.

However, the Apocalypticer feels that man cannot find himself like that. Man cannot be permeated by the Christ like that; he can't grasp his humanity if he only grasps this ancient teaching about the Father. The outer human form becomes Maya for a world conception which is so strongly closed off within; for man becomes man by taking hold of himself, by making Christ alive in himself and through the fact that he can fit himself into the spiritual order of things and into the realm of the spirit which is entirely free of nature. Thereby he becomes a man; but he doesn't become a man if he falls back into the view which only reckons with the Father God.

The Apocalypticer is basically saying that after the ego broke in mankind is in danger of going astray in the permeation of this ego which is pressing into humanity from 333 on,—that humanity is in danger of being confused in its permeation of this ego with the Son God or Christ. What threatens to keep man at the animal stage rises up after a period of time which is just as long as the first period after the Mystery of Golgotha,—666 is the number of the beast.

The Apocalypticer had a decisive, inner vision of what threatens men. Christianity was made into a semblance of itself in two directions, or it would be better to say that it became obscured by fog. The year 666 marks the time of this inundation which threatens him. It is that significant year in the spiritual world when what exists in Arabism is introduced everywhere. He points to: this year 666 very clearly. People who can read in an apocalyptic way understand this quite well. For he foresaw the effect that the thing which was breaking in would have, and he called the number 666, the number of the beast.

Thus he basically anticipates everything which follows in an apocalyptic way. What follows is the streaming of Arabism towards Europe, whereupon Christianity becomes permeated by a teaching; which could only make men fail to see the humanity within them; where the Father dogma is converted into naturalism; whereby the latest view on evolution arose, which says that one must explain man by just following the sequence of animals down to the human being.

Wasn't the beast whose number is 666 still rising in Darwinism, where man couldn't comprehend that he is a human being but could only look upon himself as a beast? Don't we see these Ahrimanic resistances which are working against the Son God working further in the impregnation of Christianity with a materialistic form of the Father dogma? Isn't this still working into our time? As I have often pointed out, just take something out of recent theological developments such as Harnack's book about the nature of Christianity. One can put “Father” wherever he has the word Christ, for it is only a teaching about God and not a concrete Christ teaching. It is a denial of Christ's teaching, for a general Father God is put in the place of Christ; and no attempt is made to arrive at anything which is connected with Christology. The Apocalypticer sees this coming.

And when he sees this approaching it is already basically connected with something else which weighs upon his soul, namely, the difficulties with what one calls the transubstantiation for lack of a better word, although it doesn't really cover the spiritual elements which are involved. Now this difficulty, my dear friends you know yourselves how your souls struggled with the difficulties which are connected with transubstantiation when this Christian renewal was inaugurated; and many of you are still struggling with the difficulties which are involved in the understanding of this transubstantiation. Just think of how many hours we spent over there in that room where the Goetheanum fire started on discussions about transubstantiation; for the whole question of Son and Father is contained in transubstantiation. And one could say that some of that oppression which mankind felt in the dispute between Arianism and Athanasianism is also present in the dispute about transubstantiation which arose in the Middle Ages.

In fact, transubstantiation can only have a meaning if it is based on a real spiritual understanding of a Christology which tells one how Christ is connected with humanity and the earth. However, due to the breaking in of Arianism, the transubstantiation theory was always in danger of getting too close to the Father dogma, and it made people think that the metamorphosis of the substances which come into consideration for transubstantiation must be placed in the series of nature processes, that is, in the spiritual part of nature processes.

And all the questions which are connected with communion arise because one really says to oneself: How can what takes place in transubstantiation be grasped so that one can unite it with what one has in the way of a Father evolution of the world or of a working of the spirit through the laws of nature. This is not a matter of miracles here; this is mainly a matter of sacramentalism, which is not at all connected with the trivial question about miracles which gave people so much trouble in the 19th and already in the 18th century. The important thing here is to realize that one has the order of the Father and the order of the Spirit in the world. In between stands the Son, who raises the kingdom of nature to the kingdom of the spirit within the human sphere. If we place this before our soul, transubstantiation appears to us as something which we shouldn't look for in the wide order of nature, although it is nevertheless equipped with a reality, with a really spiritual reality, which one can speak of just as well as one can speak about a natural order. However, the Apocalypticer foresaw how difficult it would be for men to say that there is another order, a spiritual order besides the order of nature, since 666 plays into human evolution with such force.

One could say that Anthroposophy comes to the rescue here in a very modern way, and sheds light on precisely such a thing as transubstantiation. For Anthroposophy can help us to make the way man lives through repeated earth lives alive in us again, and also the way man has the impulses which lie in the hereditary line and which are connected with heredity, and with the Father force when he stands in the outer physical world with his actions. There man stands. There are the hereditary forces in the way he lives his life. There is a great deal in these hereditary forces which is connected with human destiny—if we only look at it in an external way—and which occurs through the Father forces that have been secreted into nature. The results of the previous earth life continuously play into man when he acts, so that as he acts he brings up the spirit into the physical corporeality which he has acquired in his present existence. The result of the previous earth life works in him; there are forces underlying this.

Imagine some human action. It can be looked at from two sides; from the point of view of the human being who is born from a mother, father, grandfather, grandmother, etc. But now look at the action from the other aspect. Forces are working in it which are an aftereffect of previous earth-lives. We have a completely different order here. This is why it can't be understood by any natural science, that is, by any Father science.

But it's possible to look at two things here which are essentially the same, even though they are accidentally different. On the one hand we see how karma or destiny as the result of previous earth lives develops out of the human being; we have a lawfulness there which is not a nature lawfulness at all, although it exists; and we look at the altar and at the way that transubstantiation takes place as a spiritual reality and in a way which is also not outwardly visible in the physical substances. The same laws hold sway in them. We can bring two things together here: the way that karma works and the way that transubstantiation takes place. Whoever understands the one can understand the other.

This is one of the mysteries which you must grasp in your new priesthood. This is one of the mysteries under whose light this priestly community must develop itself out of Anthroposophy. It is one of the inner reasons for this.

This also points to the tremendous difficulty which existed for an understanding of transubstantiation, because one couldn't understand the kind of a lawfulness which is present in human karma and which underlies transubstantiation. The ego which acquires freedom in physical life, which entered in 333 which wrapped Christianity in a fog in two directions, and made it flee towards the east on the one hand and into the ancient Romanism which could never be entirely Christian on the other, this year 333 and the entrance of the ego threw a shadow or a darkness over the connections between successive earth lives, and it had to throw it, because this lies within the evolution of mankind. What would have happened if this ego had not entered? Julian the Apostate would have won, although from the viewpoint of the ancient mysteries one should really call him the Confessor and not the Apostate. Of course the following is only a nebulous hypothesis, but it indicates what could have happened; if Julian had introduced teachings from the old mysteries, humanity might have received the ego which came in from spiritual worlds in such a way that one could have also understood the karma teaching with it. Mankind had to climb over higher walls in order to arrive at an understanding of Christianity, and not arrive at it as easily as they would have if Julian the Apostate had been victorious.

Thus humanity was exposed to the rising of the beast and to the consequences and results of 666. As I said, we will go into more of the inner details in the next few days. This is how the karma teaching was withheld from mankind and this is the way the transubstantiation dogma was placed into mankind, so that there is nothing analogous to it in men's world conceptions, for the closest analog for an understanding of the transubstantiation teaching is an understanding of the karma teaching. The force with which the destiny of a human being, is created in a next life out of successive lives is no force of nature, is no Father force,—it is a force of the Spirit which is mediated by the Son. It is the same force which is at work at the altar when the holy bread and wine are transformed.

And we must inscribe this deep into our souls; If we can understand this rightly, if we can lift our soul and mind and hearty feelings to the kind of spiritual impulses which work from one earth life to the next, we also understand what happens at the altar in transubstantiation. For when someone looks at the holy bread and wine with his ordinary understanding and doesn't see what's happening at all, it's no different than when someone with a materialistic mind doesn't see anything in the destiny of a human being besides what proceeds from the forces of his muscles and his blood—I'm speaking of the spiritual forces of the muscles and blood and from hereditary statistics.

These are the connections which one must understand in order to arrive at a true understanding of the Apocalypse and the Apocalypticer. These connections lead directly into the present, from the impulses which one can read quite clearly in the Apocalypse.

My dear friends! So, we have prepared ourselves initially with regard to the development of the attitude and disposition for the office of carer for souls. Before we now proceed on the basis of what has been created, we must become quite clear about a number of things, because the whole conception, which you entered into by placing your ego in a direct relationship with the spiritual world yesterday, so to speak, is one that already necessitates a spiritual-scientific foundation in a certain sense.

The point is that, as I said in my first discussions, the concept of the “priest” - we will find the name later - points to something other than what is given in today's Protestant conception. In this, the priest is more of a teacher. Now, the point is that it must appear justified in a certain way to distinguish oneself from the ordinary layman. This justification could not exist at all, that is, what we did yesterday would be an unjustified act if the whole concept of your profession were not placed in a spiritual atmosphere, if I may say so. And here we must ask: Can we make the concept of the “community” or, if we use the old word, the “ecclesia” a real one?

In the communities that have been established in more recent times, even if there was a different intention, this community was essentially an association of individuals, and apart from these individuals, there is actually nothing else of which one is fully aware. Now you must remember – what I am saying now is not meant as a theory, but so that it may permeate your work, because only in this way can your work become a true one – you must remember that everything higher that was realized in human primeval times through individual people leads us back to the concept of a group or species soul. In earlier times, groups of people were bound together by blood ties as tribes or, later, as larger blood communities or communities of relatives. But what was bound together in this way could not be counted as one, two, three, and so on, as so many individual people. Never in the mystery was such a community understood as a mere sum of people, but it was understood that a real community spirit is present, not incarnated on earth, but always present when something is to happen from the community.

Mankind has outgrown this way of being connected to the spiritual. But it is in the sense of what emanates from the Mystery of Golgotha, on a higher level, to lead mankind back to associations that have a real sense of community, so that it develops something through which an entity from higher worlds, in the sense of Christianity a servant of Christ himself, descends. “Servant of Christ” means in this case: a part of Christ, so that the community is not alone, but a part of Christ is there. In the times when blood provided the bond of community, the inclination towards the spiritual was an instinctive one and conditioned by physical basis. In the sense of Christianity, all this must be raised to a spiritual level. People must feel that when they gather in the church of their own free will, it means that in a certain sense they are only members of a common, more delicate body, but one that is truly animated and spiritualized. The one who is the priest then feels himself to be the bearer of this communal spirit. Thus it is not merely a matter of intellectual, theoretical, symbolic speech when the reality of the presence of the spiritual is repeatedly pointed out in the ritual forms, when, as it were, what is living down from spiritual worlds is called into the community of believers, into the “Ecclesia”. Therefore, it is necessary that the stripping of the personal also appears externally in the effectiveness of the priest. The priest actually ceases to have any significance as a personality during the most important acts of worship. He is truly a servant of the word, not a teacher of the word, he is a transmitter of the word from divine heights into earthly existence. And the purpose of donning the cultic vestments is to relinquish one's personality and to appear as a representative of a higher order than the human order on earth.

Therefore, we can say: In the Mass Sacrifice, in the Act of Consecration of Man, when we begin with the relay prayer and then proceed to the reading of the Gospel, we are actually only dealing with the first part of the Mass, with a preparation. And if you recall the first words of the relay prayer given to you, you will immediately find the words: “Let us worthily accomplish the Act of Consecration of Man.” The “worthily” is of the utmost importance for the priest's understanding. Every time he celebrates Mass, the priest must be aware that he must first struggle to achieve the dignity to celebrate the Mass. In this struggle for the worthiness to celebrate the Mass, lies precisely the stripping away of the personal. The priest is clothed in priestly garments and proceeds to the altar in them. That is to say, he completely disregards what is human about him, earthly man, earthly personality in this particular incarnation. He must become the instrument for the Spirit to express itself through him. Therefore, he must try each time anew to struggle for worthiness. And then it says [in the prayer of the Mass]: From the revelation of Christ, in the veneration of Christ, in devotion to Christ's deed. These are words that, in the immediate aftermath of Christ's deed, of the Mystery of Golgotha, are intended to express and support the struggle for an impersonal action.

This is how the service should begin. We must be clear about the fact that the Catholic Church has fostered extensive errors in this regard. It is right that the personality of the priest should not come into consideration, but in many cases it does not take into account the struggle for worthiness and the difficulty of achieving this personality; and so the Roman Catholic view has incorporated the notion that it does not matter if the priest is personally a sinful or even a bad person, because at the moment he celebrates, his personality is not taken into account, because the spiritual power, the spiritual authority, is at work. The Catholic Church has developed this with an extraordinarily great spiritual skill in a one-sided way, and it has been absorbed to a high degree into the consciousness of the faithful. Even the simplest, most primitive Catholics distinguish the spirit-bearer, who stands before the faithful through the symbolic vestments, from the living garment under the vestments, of which many Catholic priests become; he may be a sinful man, but he does not celebrate, the spirit celebrates, for which he is merely the bearer. This kind of Catholic view naturally eliminates the relationship that must exist between the individual personality of the priest and his priestly office. The priestly office is something that comes from the higher worlds. But there is no way around the fact that at least the priest's language is influenced by what he is as an individual human being, that his heart and his mind also influence his language, that he strives for worthiness to be allowed to wear this priestly garment as this one personal human being. Therefore, it is necessary to have a correct understanding of consecration.

What does “consecrate” actually mean? We cannot arrive at an adequate concept in this regard if we simply take a historical view of what has developed over the past few centuries. If we want to proceed historically, we can only do so by considering the acts of consecration as they have existed since the original revelation and as they have been renewed by Christianity, in terms of their spirit. What then do the words 'consecrate' and 'initiate' mean? It means that the spiritual world is lowered over something earthly, so that one beholds this earthly thing as enveloped by the spiritual world. If we want to draw this symbolically, we could do so in the following way (it is drawn on the board). I attach great importance to making this quite clear to you. Let us take for example an ancient Near Eastern mystery. There was, let us say, the sixth degree of the “sun hero”, the seventh degree of the “father”. What does that mean? Well, if this figure represents a person of the sixth degree, his dignity meant that which descended from above and enveloped him from above. He walked around as an earthly man, but for his followers he represented not what was created by the earth, but what is created by the sun, that is, by the spiritual sun. “To consecrate” therefore means to take something away from the earth. The robe worn by the priest, if it is to be regarded as consecrated, envelops, as it were, the earthly personality; the person wearing the robe belongs to the spiritual world. There is only one exception to this, which of course was not yet present when the Persian mysteries were instituted and performed, and that is the following: In the older mysteries you will find everywhere that the act of consecration consists in calling down a heavenly being upon an earthly one. That which is impressed upon the earthly being is not present on earth. The only exception was Jesus Christ, who was present on earth and who, when celebrating Holy Communion, did not say what an old initiated priest would have said: I offer the bread as the body of the heavenly spirit, I offer the wine as the blood of the heavenly spirit. - He would, of course, have clothed it somewhat differently, because he could not have said “body” and “blood”, but “etheric body”, “etheric current” or the like, words that can no longer be heard today, but which were possible at that time in the sacred language. The only exception is what was said by Christ at the institution of the Lord's Supper: “This is my body, this is my blood.

This is radically opposed to all earlier acts of consecration. If you look at the acts of consecration of earlier times, you will have to say to yourself that these acts of consecration were based on the possibility of unearthly events having an effect on earthly events; they were therefore magical. When Christ Jesus came to Earth, He became a human being among humans, and the consequence of this is that the relationship of confession and trust in Christ Jesus now has a power that previously only existed in magical power. Thus, a human consecration ceremony is now possible, which simply begins with the words: “Let us worthily accomplish the human consecration ceremony out of the revelation of Christ, in the veneration of Christ, in devotion to Christ's deed.” An old priest would have had to say: “Let us worthily perform the Act of Consecration of Man in the revelation of extraterrestrial spirituality, in the worship of extraterrestrial spirituality, in devotion to extraterrestrial spirituality.” One must be aware of this; then one comes to feel and experience the Trinity correctly, in the Christian sense, and this is to be expressed in the relay prayer, which is then the continuation in the worthy preparation. You will see from each sentence that there is a struggle for a correct understanding of the Trinity.

I have already pointed out to you that the Gospel of John is basically not understood correctly by most theologians, because the Father God is called the “Creator” and Christ, the Logos, merely the “Savior”. But the Gospel of John expressly states: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. — The active, productive, actual Creator in the world is the Son of God, not the Father, so that the Trinity formula must express the confession of the Son of God as the Creator. God the Father must be felt as the underlying substance of all, as the underlying being of all; he must be felt in the sentence “God the Father be in us,” as the Son of God, who came to earth through Christ, is correctly understood by: “The Son of God creates in us”. This is simply the correct understanding in the sense of the Gospel of John, and such a correct understanding of the Trinity must be striven for at the beginning of every reading of the Mass.

In the consciousness of our humanity, we feel the divine Father.

There is an immediate indication of the sense of being with this “we feel the divine Father”.

He is in all that we are.

He is the underlying substance of everything.

Our substance is his substance. Our being is his being. He walks in us through all existence.

Thus, the Being in the Father is that which must be brought to consciousness. Then one proceeds to the confession of the Son-God:

In the experience of Christ in our humanity, we feel the divine Son. He reigns as the Spirit-Word through the world. He creates in everything we create. Our being is His creation.

Therefore, in so far as there is creation in us, we have come into being through the Word just as everything else has, for apart from the Word nothing of what has come into being has been created.

Our life is his creative life. He creates through us in all spiritual endeavors.

Once you have properly absorbed this into your consciousness, you can develop the right relationship with the Spirit God, the third aspect of the Godhead.

In the grasping of the spirit by our humanity, we feel the healing God. May He shine as the spirit-light through the world. May He shine in everything we behold. May our beholding be imbued with His spirit-light. May our recognition accept Him into His spirit-shining life in a pleasing way. He spiritualizes everything in our human soul.

We have seen, by first bringing the Act of Consecration of Man before our soul as a test, that the words “Christ in you” are often repeated, whereupon the acolyte says: “And fill your spirit, O Lord”. The priest turns to the congregation, and it is immediately understandable what is to be done with the pronouncing of the word “Christ in you”. As the altar server stands before the priest as the representative of the congregation, he is, so to speak, the one who indicates where the earthly plan, the earthly level begins. He speaks for the community, and the words “And may your spirit be filled” are not an order from the community, nor a wish of the community; when the words are spoken in the subjunctive, they signify that which actually comes from the community. Do you now understand the whole context and the subjunctive? What does the priest represent? The priest is only the one who represents the spirit of community within himself. In what does this spirit of community prevail in his body? In the believers who are there, in the participants of the Ecclesia. So what the community says through the altar boy is: Christ fill your spirit, the spirit of the community. Thus it is a matter of the community spirit of the congregation; it is diverted from the human and directed to the spiritual. “And may He fill your spirit.” You just have to understand this word in its subjunctive mood in the right way. Such things are quite important, and there must be an awareness of them.

When this preparation is over, the reading of the Gospel can begin in the manner indicated. The reading of the Gospel is, after all, the proclamation of the word of God by the Priest. The Catholic Church also inserts the so-called “Gloria” before the Gospel on feast days. It is entirely in the right spirit of spiritual intention that you take as little account as possible – in fact none at all – of what has only come about over time from the Roman Catholic Mass sacrifice. The progression over the course of the year must also be marked by the fact that the most important sections of the Gospel are read to the community during the year, so that, in a sense, the Gospel is divided up and the whole process from the birth of Christ to the Ascension is developed through the reading of the Gospel over the course of the year, although it is certainly possible to use one or the other Gospel. The most correct thing to do is to start at the Feast of the Nativity, at Christmas, by reading the first chapter of the Gospel of John, and then, by Christmas, to have progressed so far that, during the year, the Gospel has been covered by reading the Mass.

Regarding the further progress of the Mass, it should be noted that after transubstantiation has taken place and Communion is still to come, then the right place in the Mass is to interrupt the ritual that we read three days ago on a trial basis and insert the Lord's Prayer. Indeed, in recent times there has been a great deal of laxity in all denominations with regard to the Lord's Prayer. Originally, the Lord's Prayer is actually a compendium of the most important truths in the world, reflected through human feeling. In the Protestant confession, the Lord's Prayer is said in a way that is, I would say, not always sufficiently prepared. Just think of the solemnity of saying the Lord's Prayer when transubstantiation has preceded and the Lord's Prayer is inserted at this point. I am not saying that the Lord's Prayer should not be recited by the faithful as often as possible. But even the simplest individual prayer, such as the Lord's Prayer, is recited more reverently by the faithful - despite all the errors of the Roman Catholic Church - by the fact that the Roman Catholic hears the Lord's Prayer at an important point in the mass. This gives the whole mood in which the Lord's Prayer is prayed a certain solemn nuance. However, the Catholic Church has thoroughly dispelled this solemn nuance among the faithful by telling the penitent during confession, when a penitent has confessed his sins to the confessor, to say five Our Fathers every day as penance. This bartering of sin for the recitation of the Lord's Prayer is, of course, a terrible thing and desecrates the sacred character that the Lord's Prayer takes on during Mass and which helps it always retain its solemn tone. What the Catholic Church achieves in this respect, by speaking in Latin, a language that is incomprehensible to the faithful, can be replaced by the force with which the Lord's Prayer is spoken, because merely reciting the Lord's Prayer does not actually correspond to the grandeur of the Lord's Prayer. Although there should not be the slightest tendency to create a sense that something bordering on magic is being done – the Catholic Church has achieved this through the Latin language – it should be said that the Latin language, in a certain respect, also proves to be non-magical when it comes to nuancing the profound truths of the Lord's Prayer, which should never become trivial. It is true that there is a certain justification for the continued use of the Latin language for certain purposes that were intended to steer humanity away from the personal. But today, what could be given by the Latin language in the Lord's Prayer must be replaced by the power of speaking when praying the Lord's Prayer in front of the community. The believer must hear the Lord's Prayer during the cultic action, precisely because it is his daily prayer, in a way that goes beyond the ordinary measure of language. The Latin language has, after all, recreated the Lord's Prayer in such a way that it is, in a certain sense, a mantram:

Oremus. Praeceptis salutaribus moniti et divina institutione formati, audemus dicere:

Pater noster, qui es in coelis:
Hallowed be thy name.
Thy kingdom come;
Thy will be done on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts,
as we also forgive those who owe us debts.
And lead us not into temptation.
But deliver us from evil.

Something must be transferred back from the Latin Lord's Prayer, which already exists in a mantric way, to the Lord's Prayer when it is prayed at the point between transubstantiation and communion during Mass. We will include these things in the Mass at the next Mass rehearsal.

Each of you will read the mass. This expresses what makes each of the priests the same as the other priest before the spiritual world. It is the highest form of democracy in spirit. Thus, what takes place in the spiritual through the formation of the community is fulfilled with the offering of the sacrifice of the Mass, and in the sense of Christianity, the ordination of a priest is actually the only form of initiation. The other religious communities that are not directly Christian, especially the old religious communities, had the degrees, the degrees within the spiritual hierarchy. In a certain sense, such degree initiations can still be introduced today; they have a good purpose. However, they cannot be introduced within a Christian community led by a Christian priesthood. Therefore, what are higher levels in the Christian priesthood are to be understood differently than as higher degrees. As priests, all stand equal. But what must enter into the church are human conditions. Within human conditions, we need a hierarchy of offices; so that where a Christian community is based on properly understood worship, “leadership” and “senior leadership” and so on relate to the order of communities on earth. This must be very carefully distinguished. The Catholic Church has not understood how to make this distinction in the right way, otherwise it should not have regarded, for example, the confirmation as a monopoly of the episcopal dignity. Every priest should be able to administer confirmation. Strict views must prevail in these matters. You see the stricter views sometimes peeping through in history, but at the same time you see confusion in history.

Our time is so far advanced in the development of mankind that you, my dear friends, cannot afford to allow confusion in this direction. For example, you will have to be very strict about the following: If we do things in such a way that a priest appears among us first as an ordained priest and he ordains the others, then in terms of ordination they all become equal to him. If he is also a superior, there is nothing superior in his conferring the ordination on the others. He confers the ordination on the others because he has already become a priest. But what is added is that with the ordination the priest is at the same time installed in office, and that is an earthly act; it is, if I may use a profane word, an administrative act; that must be added. Thus, for example, one can say: Since the one who is appointed as the highest arbiter also has an overview of how the individual priests who are to be ordained are used, it is simplest if he performs the ordinations at the same time, but as a priest he performs the ordination to the priesthood, and as the highest arbiter he establishes the office. This is reflected in history in the famous Investiture Controversy, where the way historians talk about it reveals something terribly confusing, while the distinction between secular office, secular office and incorporation into a spiritual order must be observed. It was simply not possible to properly distinguish between the conferral of the priestly dignity and the conferral of the office. You will see that if the correct understanding of these things takes hold among you from the very beginning, then you will have created a kind of cement for all your connections that would otherwise be lacking.

What I would still like to say today with regard to the reading of the Mass is that the simplicity of the four main parts should be maintained and that insertions should only be made on the most important annual feasts and on certain other occasions, which we will discuss in the next few days. So, of course, a Christmas mass must contain something special in the parts that are not the main parts, as must a Easter mass, a Pentecost mass and a mass that is said for a dead person or a mass that is seen as a somehow otherwise intended celebration.

That is what I wanted to tell you today.

Automated Translation

This is the 6th of 12 lectures given by Rudolf Steiner at Berlin, in the Autumn of 1913 through the Spring of 1914. The title of the series of lectures is: Spiritual Science as “Lebensgut”. It was published in German as: Geisteswissenschaft als Lebensgut.

This lecture is to deal with a subject taken from the study of culture and art, and my purpose is to show you how Spiritual Science aims to penetrate to the essence of historical evolution and of the human personalities which find themselves within it.

History nowadays has come to be regarded as a science among the sciences. Nevertheless a very notable book recently published disputes the claim of history to be called a science on the grounds that it is only the concatenation of single events and achievements which cannot recur, at least in that particular form, a second or third time. The author argues as follows: If we have a number of facts, say about a raindrop, we can deduce laws which the raindrop obeys—that is, we can make a scientific statement because other raindrops follow the same laws; and this we can also do in the world which does in some way repeat itself. Historical facts on the other hand are unique; we can recount them but we cannot base on them anything that could be truly called a science.—Now if we accept the ideas and concepts which are nowadays regarded as scientific, we shall have to admit that our author is right. But it is very different if we look at history in the light which Lessing in his day tried to do in his “Education of the Human Race”; as an evolution, an upward movement of the whole of humanity in which the effective influences passing from one epoch to another, are the souls of human beings. Sense and meaning come into human history as soon as we cease looking at it just as a series of events occurring in some sort of sequence and never repeating themselves, and begin to believe that the souls of human beings continue their existence in successive earth lives, and that what influenced them in one life is carried over into the spiritual world and there made fruitful in the period between death and a new birth until it appears in a new life: so that a real progress and development is possible in the succession of historical events. In this way we can see a meaning in the study of single epochs; their significance lies in the new experiences which souls were unable to have at the age in which they lived but which they can now experience and carry over once more into later epochs. In this way and thanks to Spiritual Science we can once again regard history as a science.

Perhaps one of the best ways to reach some notion of such an evolution of human history—not in abstract theory but appealing to the feelings—is to study the great epochs of art and the great artists. We shall never be convinced of the reality of man's repeated lives on earth by any abstract argument. But if we seriously observe life and try by every means to understand the secrets of our existence, we shall find ourselves becoming gradually more and more convinced of the fact of repeated earth lives, the more we study reality as a whole. I hope to contribute something towards such a study by trying to show you the place which Michelangelo holds in the spiritual life of the West.

If we look at this spiritual life of the West and indeed of the whole of humanity in the light of this conception of repeated earth lives we shall soon come to see a real significance in such an evolution of man, for each successive epoch differs from the earlier one and human souls have correspondingly different experiences. Unless we take a very shortsighted view of human history, we cannot accept the notion that the human soul has been more or less what it is today since first it rose above the animal. If we look a little more deeply into earlier periods of history and especially if with the help of Spiritual Science we look at pre-Christian times, we shall find that the whole basic tone and quality, the whole constitution of the human soul was different in those earlier periods and has changed considerably in the course of human history, that in fact the structure of the soul has been perpetually changing in the successive epochs of human history. We shall see this particularly significantly if we take an artist like Michelangelo in the Sixteenth Century and study him in relation to artists of earlier ages who worked within the same field. Obviously in such a study we should look at Michelangelo's achievement side by side with that of the Greeks. But as soon as we look beneath the surface we shall see the immense difference there is between the two. In order to recognize this it is necessary to go briefly into the particular way in which Greek sculpture affects us.

It is a pity that a lecture like this cannot be given with lantern slides or other visual aids, though fortunately you can easily get access to first-rate reproductions of the material necessary in any History of Art and see for yourselves in actual detail, what I am describing. When Herman Grimm set about writing his wonderful book on Michelangelo in the 1850's, he could not give any illustrations at all—though the second edition published forty years later was illustrated and thus reveals clearly the secrets of Michelangelo which even Grimm's descriptions in his “Life” could not give. Modern reproductions make it even more possible to reach some insight into the basic ideas and forms which are to be found in the development of art through the ages.

If we let Greek art and especially Greek sculpture work on us, we shall certainly feel that the best of it (much of which may be no longer accessible to us) in the forms in which it appeared, must have spoken to the Greeks like a message from another world. This creation of form was possible to the Greeks because something lived in their souls which did not come to them immediately through their physical senses. They bore within themselves an inner feeling-knowledge of the way in which the human organism is formed. The whole of a Greek's general education contributed to this but it was also important that the Greeks lived at a different epoch of humanity when the soul was more closely interwoven with man's whole organism; for instance, in the movement of the hand they felt the particular angle the hand made with the arm; or they could feel the particular muscle extended by their hand or foot. The Greeks could feel this sort of thing—they could feel and experience how the organic and the soul were related. They had an immediately-felt knowledge of their own organism so that the artist did not need to look at outer nature or external models in order to create his forms. An inner knowledge gave them the understanding of their muscular structure and anatomy, and their inter-relationship. They could permeate their whole organism with their mood of soul which flowered within them. Even what survives to us of Greek sculpture reveals that when the sculptor set his hand to a statue of Zeus, for instance, his soul was permeated with a sort of Zeus feeling. He then knew what inner tensions this feeling could resolve and thus, from within outwards, he could give to matter is appropriate form. He put his soul into matter. It is natural that at the present day we should have no feeling for the very different mode of experience of the Greeks. But, that mode being given, anyone who looks properly at the works of Greek sculpture will perceive that they give expression to what man experienced as the activity of his soul. Greek sculpture in general expresses what lies within the soul. We need not concern ourselves whether this Zeus or this Hera and the rest are gods: that makes artistic study a matter of storytelling. What does matter is the way in which the Greek sculptor worked upon his Zeus or Hera—withdrawn into his life of soul, as we ourselves feel withdrawn when we experience in the organic process of muscular tension the activity of the soul in our organism, and the soul is attuned to their experience. This withdrawing, and this having to go out in order to enter space, to manifest itself in space, is characteristic of the plastic art of Greece. This is a world that strives to reveal itself. This is true also of the larger sculptured groups, at least as late as the “Laocoon”; their purpose is to make us feel something of a world of soul. Around and about us is the rest of the human world, and indeed ourselves; and the work of art has some relation to us only when we direct our soul towards it. Yet this work of art does not belong to the same space, the same world, in which we normally move and hold converse; it remains alien to it.

Suppose now we pass from these Greek sculptures to the “Moses” of Michelangelo. We shall feel compelled to say that no sculptor has ever given expression to the powerful will of Moses as he did. The whole impression is of a leader of his people who fills his people with his own spiritual power and pours his own will over a whole people and remains their leader far beyond his own lifetime. So completely does this Moses diffuse the sense of human power that we are quite ready to accept in it something which is quite unrealistic. The statue as we all know has two horns; but it is by no means sufficient just to say that these are the symbols of Moses' power. If a lesser artist than Michelangelo were to do a sculpture of Moses and give it two horns like this and justify them as symbols of power, we should not admire them because we should not believe in them. Yet Michelangelo sets before us his Moses as representative of his age so completely penetrated with force of will that he can put upon him these extraordinary horns; and we are quite prepared to believe in them. What matters is not what is actually represented but rather that we should believe in all the details of what is represented, even if they are unrealistic.

Now let us turn from Moses to the statue of David; and let us look at him in relation to what we have seen to be true of Greek sculpture. He is shown at that moment when in his heart he becomes fully aware of what lies before him; he is shown grasping his sling at the very moment before he accomplishes his deed. Earlier artists like Donatello (1386–1466) and Verrocchio (1436–1488) who had done a statue of David, had shown him with Goliath's head beneath his feet. Michelangelo chooses the moment when the soul becomes aware of its task, and that moment is given external expression, and we might well believe that the artist had firmly seized hold of some special inner condition of soul. But as with the “Moses,” so with the “David”—that is by no means all, there is something else equally important. Moses might quite easily get up and proceed further: for he exists within our space, and the same space which gives us life gives it to him also. These two statues are removed beyond what is a mere element of soul; they are set within the actual world around us; we should not feel at all surprised if we saw David actually using his sling.

Here is the significant change between the old and the new, and from this point of view Michelangelo is the most significant artist. While the Greeks had created works of art which deny the outer world and produce their effect on our souls as from another world, Michelangelo sets his figures into the same world in which we live; they share our life within that world. With a slight exaggeration we might say that while the statues of the Greek gods breathe only the air of the gods, Michelangelo's breathe the same air as ourselves. This is not just a matter of realism or idealism as we use those clichés: rather we should recognize that Michelangelo is the most important artist who takes his figures away from the realm of the soul and sets them within this earth existence of ours so that they live as real beings among men. Once we have accepted the fact that in the spiritual development of humanity a special task was laid upon Michelangelo, we shall not be surprised to discover that in his earliest youth he displayed the faculties necessary for this task, faculties which he brought with him from the spiritual world. Our scientific geneticists would have difficulty explaining the facts: how he was descended from a family that belonged to citizens of noble extraction but which had fallen on evil days, a family which certainly did not possess any of the qualities needed for the specific task that was to be Michelangelo's. At first it was intended that he should go to school like the others, but he was perpetually drawing and drawing in such a remarkable way that no one could imagine where he got it from. Finally his father sent him to study with Ghirlandaio, but great artist as the latter was the boy could learn nothing from him. Michelangelo's drawing sprang from some self-evident quality of genius. Through having his attention attracted to Michelangelo's drawings Lorenzo de Medici took him into his house and there he spent the three years 1489 to 1492; he had been born in 1475. His first object of search that seemed to him especially important was the relatively insignificant relics of antiquity, of Greek sculpture. But—and this is the characteristic thing—he very soon combined all that he saw, and which made so deep an impression on him, with an energetic and intensive study of anatomy. In his soul he acquired an exact knowledge of the inner structure of the human body. In all his works we can see the effect of these anatomical studies and of the knowledge he had acquired. Before the soul could experience anything or have some particular mood, he found it necessary to know the position of the muscles. So we can see how two currents were flowing together in Michelangelo and were to produce something more than any contemporary talents could create: humanity had now moved forward to a new epoch, and what the Greeks had been able to experience within themselves, by the inner “life sense” which was still active within them, Michelangelo had to acquire through external senses by close observation of outer nature and her structure.

This sort of example can show us how the development of the human soul moves on, how what was impossible for the soul in one epoch becomes possible in another, and how the highest achievement is possible at different times with different means. While he was still quite young, in 1498, Michelangelo attained the wonderful Pieta which we see immediately on our right when we enter St. Peter's. This work still bears traces of the Italian tradition deriving from Cimabue and Giotto it even has still a sort of Byzantine quality. Yet if we note carefully what he actually achieved in the Pieta, we can see how his exact and realistic study of the human body has influenced it. Thus he could create a sculpture which was the equal of the Greek because he had learned to observe externally.

Why had this become necessary? We can see this particularly well in the Pieta if we note how in the progressive development of humanity since the days of the Greeks something quite alien to them had entered in. The natural life sense which the Greeks possessed made it possible for them to reveal almost spontaneously how the human body actually appears in some particular mood. In between the time of the Greeks and the rise of Western Europe we have the world conception which reached its peak in Christianity but which originated in Judaism and still retained to some degree the old command, “Thou shalt not make any graven image of what is spiritual.” I don't know how many people have given much thought to the fact that between the age of the Greeks and the age of Michelangelo there came one in which it really was a fact that no image was to be made. The earliest Christians did not make any pictorial representation of Christ but employed only symbols—the fish symbol, the monogram of Christ. The same had been true of the Jews who had, of course, as one of their Ten Commandments, “Thou shalt not make any image of the Lord Thy God.” Yet when we enter the most important chapel of Christendom, the Sistine Chapel in Rome, we see the command disregarded by Michelangelo when, at the height of his creative powers, he painted the Father God on the ceiling of that chapel.

Michelangelo could achieve these new heights of church art only by disregarding that command. But between his time and that of the Greeks there had to be a period of preparation. And so we shall be able to realize that it is not just a false analogy when we say that successive epochs of humanity are like day and night, and that between the day periods there have to be nights during which human faculties pass into a sort of rest state, to appear again later in strengthened form. The achievements of Greek sculpture had to pass through a sort of formative period in sleep, during which even for that the command had to be heeded: “Thou shalt not make any graven image.” Then, however, there follows the day of wakening, in a new form, in Michelangelo. But whereas in nature things reappear in the same form and one day resembles another and the plant its earlier form, the progress of humanity shows this special characteristic that the souls, who carry over their fruits from one epoch to another, undergo at the same time some upward change and metamorphosis. But this rest period of the human faculties has first to occur in this and every other sphere.

Thus after this period during which sculpture rested, there appeared the Christian ideal: an inner quality of soul, a mood of greater inwardness. This is true, for instance of the Pieta in which the youthful mother holds on her lap her dead son; if we compare it with any Greek work of art, we shall see that it could have been created only in an age when the soul had become more inward. There is a marked difference between Michelangelo and the Greek sculptors; he stands at the beginning of the modern age, the age that is of materialism. Man's senses were beginning to be directed outwards so that they could pass through a period in which these senses could reach their highest and intensest development. But there must always be some counterbalance in human evolution. Thus we see in Michelangelo on the one hand an artist who poured his soul forth into the outer world that he might create his figures. On the other hand, that he should not merely create what the senses can see, he employed to the full everything he could assimilate from a period of evolution during which the soul had become more inward. This inner deepening he expressed by external means; he made himself sensitive to what was inward in outer nature. If we look at the dead body of the Christ we can see at once that this is a beautiful human body such as nature would wish to create—and Michelangelo could recreate that. But there is also something further, and indeed in a double aspect: first, the extraordinary peace in death that streams over this body; and second, if we look at the group as a whole—the countenance of the young mother who bears the adult body of her son Jesus Christ on her lap yet seems too young to be in any external sense that man's mother—we receive from the form of the hard stone the feeling that what lies before us in death is the warrant for the external life of the human soul. The deepest secrets and the greatest inwardness are expressed realistically through the natural means which Michelangelo had studied.

When Michelangelo returned from Rome to Florence we can see a remarkable drama unfolding itself. There was an old block of marble from which some earlier sculptor had unsuccessfully sought to hew some figure and which the Council of Florence handed over to Michelangelo to try and make something of. He happened at the moment to be working on his David, so he decided to use this particular block. Now if we follow this work as it proceeded, we shall be able to see how Michelangelo set about his task. His greatness consists largely in a period which was to depend wholly on sense observation, yet he carried over something from those earlier epochs, the life of which he could share, and could thus still have some immediate feeling of what Goethe called the spirit of outer nature.

Here I should like to refer to something which in general receives too little attention. If through Anthroposophy we make our souls once again sensitive to the weaving of imagination, we shall feel when we see a block of marble before us, that something specific should be made from it. It is not without significance that we find among the inhabitants of mountain districts all those stories about enchanted beings which their folk soul devises: when people see a block of stone before them, there is a plastic imagination which tells them that not much would be needed to convert it into an example of some quality of human or animal nature. Each type of stone calls for its own specific form, and each type has its own secrets which the artist must extract from it.

Michelangelo began work on the block and at first made it a sort of image of his thoughts. This was merely the first expression of his ideas, his feelings; as he looked at the stone he felt that thus the hand must lie and thus the foot, and thus everything else. He could, as it were, listen into the secrets hidden in the stone; that after all is what plastic art means. In the end we feel that the block was presented us with what lay hidden within it when everything had been removed that did not really belong to it. An artist of the quality of Michelangelo would never create in bronze or other materials what he did in stone.

For this purpose, however, Michelangelo, because he no longer had the life sense active within himself, had to fall back on what he could get from his anatomical studies. Thanks to his careful studies, and to the fact that he comprehended artistically what came to him from an earlier period, he stands at the opening of the modern age in the same relation to art and nature as science had led to in its own sphere. It is not just a coincidence that Galileo was born on the day that Michelangelo died. Here is a point of view that we should bear in mind, particularly when we are looking at his David.

This then is the characteristic quality of Michelangelo: that he has penetrated to the heart of nature as she showed herself in his times, from one point of view still closely akin to what had gone before but at the same time a growing point for what is to come. If he created Madonnas or some other Christian motif, the reason for this lay in the culture within which he lived—and that is perhaps truer of him than of most other artists. What he brought through his own soul into his times I have been trying to describe, and what we can see in other ways as well. The fundamental trait about Michelangelo's work is that he sets his creations within the same space in which we ourselves stand. Look at his Madonnas; in the earliest phase the child rests wholly on his mother's lap. But Michelangelo moves beyond that phase and puts himself quite realistically in the same space in which we ourselves live. Thus he releases the child from the repose and inner withdrawal; he cannot leave it as a bare expression; he must bring it into motion so that it may seem to live in our world. And if we look at the wonderful ceiling of the Sistine Chapel, on which he has represented so majestically the creation of the world, the Prophets and the Sibyls, and if we let all this produce its effect upon us, we shall find that what really interests us is not the thing actually expressed but the way in which Michelangelo has represented it. We shall feel, for instance, that the foreshortening of the legs, which brings to expression the very nerve of his art, as I have tried to describe it, interests us much more than the content, the story that is described and that could be expounded in various ways.

We need not be surprised then that Michelangelo sets himself the task, supported to begin with by the Pope, Julius II, to create something which would be directly associated with the life of his time, in a different way, however, from that in which Zeus or Hera or Apollo even in the form of the Apollo Belvedere were related to the Greek world. These, although they were the creation of the Greek world, belong to a space of their own and reveal that space. Michelangelo wanted to create a truly gigantic work but wanted also to pour into it the whole inner development, the basic character and fundamental nature of his times. Now to Michelangelo and many of his contemporaries, Pope Julius II, who loved to compare himself to St. Paul, seemed the mighty incorporation of his age; he was, and seemed to himself to be, the great master of his times. When a man holds such a place in his times, he has some special relation to the soul of others who affect them; and this whole stream of culture, the inmost essence of the times and all they signified, represented in one man, was to flow together and be made immortal in the gigantic monument of Pope Julius II. The monument was to include not only the Pope but Moses and St. Paul, and other figures that influence events and in the truest sense direct the times. The very stone was to carry to later ages the living message so that generations to come might look at this monument and see in it the direct picture on earth of the course and culture of the times of Michelangelo. A truly gigantic task; and we should not be surprised that the man who was bold enough to contemplate it aroused the awe of his contemporaries and was called by Pope Leo X “Il Terribile.”

Thus Michelangelo returned to Rome in 1505 to discuss with Julius II the plans for his tomb, and he soon began on the preliminaries of the work. But petty jealousies brought it to a standstill and the Pope transferred his interests from the tomb to St. Peter's, the architect of which, Bramante, is said to have goaded him on because he feared the artistic greatness of Michelangelo. So Michelangelo had the bitter experience of being forbidden the Pope's presence though the Pope had summoned him to Rome. In fact, he was actually driven out and had to flee from Rome, only returning under a special safe conduct from the Pope.

Back in Rome he had to set about his new task, the painting of the ceiling of the Sistine Chapel; a task for which he had been commissioned as some compensation for the stopping of work on the tomb. Now though he had done a good deal of painting, he did not feel himself really to be a painter; nor did he regard himself as sufficiently prepared for his work. It was therefore with a sorrowing heart at having to give up work on the tomb, even if not with actual dislike, that he tackled the task which, as he said himself, was outside his own sphere but which kept him busy for the four years from 1508 to 1512.

Let us keep in mind what he has to tell us himself out of the depth of a sorrowing heart about this period of his life when he was at work on the ceiling—his head twisted backwards and his eyes distorted upwards to such an extent that months after the work was completed, he could read or study drawings only if he held the paper above his head. In addition, he did not receive the payments due to him and he lived in perpetual anxiety for his family in Florence whom he supported with every penny he could save. Under conditions like this he created one of the greatest works of art the world has seen, the noblest pattern that could be devised by the Christian world of the time. He sought to represent the whole story of man's evolution from the creation of the world to its highest point in the coming of Christ to earth and the Mystery of Golgotha. He successfully transferred from his sculpture to his painting the vital creative principle which informed his whole work. When we turn our gaze upwards to the ceiling, we really do feel as if God the Father were surging through the still chaotic space, and by His Word marvelously creating the world. But this space and this figure in all its details down to its flying hair, its glance and its gesture, all are part of the world in which we ourselves stand. We live together with this God the Father; we feel His creative Word surging through the world.

The way in which traditions from the past still echo in the work of Michelangelo can be seen particularly in his “Creation of Adam.” Michelangelo paints this with God the Father surging through space with hand outstretched, and with this hand touching that of the still-sleeping Adam. We can observe how sleep is gradually receding by the ray of light which passes from the index finger of God to that of Adam, who can be seen waking out of a sort of world existence into that of man. Within his cloudlike raiment which seems to be held aloft by the space-ordering powers, God the Father conceals the figure of a young woman just reaching maturity; she stands forth among the other Angel figures turning her curious glance to the just-waking Adam. According to the Bible Adam was first created and Eve created out of him but, for Michelangelo's Adam, Eve is brought forth from past ages by God the Father who conceals her in His raiment. Michelangelo can see more deeply than tradition could tell him into the secrets of creation; and what he saw is confirmed by the investigations of Spiritual Science into the male and female principles.

Let us now pass to the pictures of the Prophets and Sibyls, those beings who proclaim to man what is to come in the Christ-Impulse and the Mystery of Golgotha. Here again what matters is not the narrative element in the pictures but the purely artistic way in which Michelangelo has shaped these Jewish Prophets. All of them as they are seated there—one of them bending in deep thought over a book, another in meditation, a third perhaps in anger—point in the one direction which will only become clear to us if we turn our gaze towards the Sibyls.¹ These Sibyls are very peculiar figures and modern Christianity will have nothing to do with these heralds of the Mystery of Golgotha. What do they really signify?

In the Sixth Century B.C. philosophy came to birth, and unless we spin fantasies like Deussen we cannot really speak of the philosophy of any earlier times. Philosophy began in Ionia, and it was there that human thinking first tried to comprehend the world through its own powers. There we have the first instance of man reflecting about his own thought which led later to the immense developments in Plato and Aristotle. These Sibyls look like a sort of shadow of Aristotle, the man who raised thinking to the highest level of clarity. The first of them appear in Ionia: subconscious, dreamlike, mediumistic forces of the soul surge through them; they put into words, though often in confused form, what is given to them. Generally it is oracular sayings which they utter; often little more intelligible than we get from modern mediums. But there is something further in their utterances; they are pointers to the Christ Event and we have to take them just as seriously as we do, though from a different point of view, the utterances of the Jewish Prophets. How did the Sibyls come to make these utterances? The investigations of Spiritual Science show that the forces of the Sibyls come actually from the forces of the earth spirits which are directly related to the subconscious depths of the human soul. If we can feel what Goethe called the “spirits of bodies,” we shall be sensitive to the spirit surging in the wind, in the waters, in everything elemental. It was this spirit of bodies, spirit at its lowest level, the spirit nevertheless, which pointed the way to the Mystery of Golgotha, which possessed the Sibyls. The Prophets opposed this spirit. They sought to attain their purposes only by actual thinking by the conscious ego. They rejected everything that was subconscious or Sibyl-like, even if it foretold the highest things. Sibyls and Prophets stand over against each other like the North and South Poles—the Sibyls inspired by the spirit of earth, the Prophets by the cosmic spirit which lives not in the subconscious but in those experiences of the soul which are fully conscious. It was for this reason that the men who have written for us the story of Christ emphasized so strongly how He drove out the demons from those within whom the sibylline forces still worked: that is the after-effect of the Prophets whose aim it was to use their powers of reflection on everything that was higher than the sibylline. For this reason also, Christ Jesus was so insistent that these sibylline forces which showed themselves as demonic beings should be driven out.

Thus we have both the prophetic and the sibylline element proclaiming to us the Christ-impulse; that is the content, the theme of Michelangelo's work. How does he handle it? Let us take note of the Sibyls, and first the Persian. She holds a book immediately before her eyes so that she may foretell the future from what the book says; and she seems to be wholly possessed by lower elemental forces. In the case of the Erythrean Sibyl we can see from her countenance how forces live within her which are related to the spiritual evolution of humanity, but which concern the subconscious, not the fully conscious forces of the soul. A boy with a torch is lighting a lamp; every one of this Sibyl's movements expresses her elemental quality. The Delphic Sibyl stretches her hand towards a scroll; the wind sweeps through her and her raiment and hair flutter; she is directly bound up with the elemental forces of the earth which have gripped her soul so that she can utter her prophecies. In this way Michelangelo places the Sibyls within the realms of actual existence within which we live ourselves, and he expresses all this in external forms. If we then pass to the Cumaean Sybil with her opened lips and finally to the Libyan, we see in them, though transformed, what we must call the pagan proclamation of the Christ Impulse.

In the facial expression of the Prophets, in the movements and emotional turmoil of many of them, in the manner in which their eye reads as though it could never again leave the page—in all this we can see how they seize upon the truths which exist in eternity. We could not conceive of anything represented thus with artistic necessity that could use external forms so directly to express what was wanted as this juxtaposition of Prophets and Sibyls. We can read for ourselves, in these ceiling paintings, how the Christ-impulse was foretold. The whole of pre-Christian history is here put before our eyes—the ancestors of Mary, shown despite their number in majestic variation, and expressing always the character of the epoch through one of them.

How did Christ come into the world? And how did the world develop so that all human history until the coming of Christ could occur within it? The noblest answer that could be given in pictures is here on the ceiling of the Sistine Chapel.

Michelangelo hoped that after completing his task here he would be able to continue work on the Julius monument. But again nothing came of it for years and he was held up by the multifarious jobs to which in the meantime he had to apply himself. Of them we need not say anything here; but we should note the following—When developments at Rome prevented him from continuing with the monument, once again he was given a task of painting to do. He was to paint the two end walls of the Sistine Chapel. One he did complete, the Last Judgment. But what we can see there today in Rome is by no means what Michelangelo painted. Not only is the wall darkened by the smoke of the hundreds of candles used for the Mass, so that the original freshness of color has long since vanished, but even in his lifetime this mighty work was overpainted and spoiled by inferior artists who used the most appalling mixtures of paints and shading to clothe some of the too many figures which Michelangelo had painted naked. Yet in spite of all, we can see for ourselves how Michelangelo, the artist whose task it was to make the transition to the age of realism, created his figures within the same space in which we live. If we look at the portrait of “Christ as Judge of the World,” He will inevitably remind us much of Jupiter and Apollo. Herman Grimm, who copied this figure at close quarters, repeatedly stressed the likeness between this head and the Apollo Belvedere. We should remember that when Michelangelo came to Rome at the beginning of the sixteenth century the “Laocoon”, the “Hercules Torso” and other statues, had just been dug up (1506) and these survivals of antiquity made a deep impression on him, though he permeated everything that he did with what we can see to be his own creative principle. Thus it comes about that what men in general felt about the fate of the human soul in its earthly body, what they called the destiny of the Blessed and the Damned, can be seen in Michelangelo's painting growing out into space. If we look at it first through half-closed eyes we can see the cloud forms which appear as natural as those of real clouds. The Christ figure and the Angels with trumpets emerge quite naturally, so also do the souls of whom some are led into blessedness, others thrust down into hell. Michelangelo puts before us the deepest secrets of his work and reveals to us the hidden destiny of the human soul growing forth from what we ourselves know and what our senses show us.

Michelangelo was in actual fact deeply rooted in his own age. Those of you who can remember how I tried to represent Leonardo da Vinci and Raphael will have noticed how very differently I spoke of them. Unlike them, Michelangelo was rooted in what I have called the principle of his time.

He was nearly 90 when in 1564 he died. Every period of man's life can be creative; it depends only on what he can extract from it. His personality is closely related to what he has to give to the world. How different was Raphael who died in his middle thirties, just the age when the artist, more than other types, is doing work which will bear his own personal stamp. It is for this reason that we think of Raphael as a sort of revelation of super-sensible powers; there is nothing really personal that flows into his work. That is characteristic of him. Michelangelo is just the opposite; in every fiber of his work we see the color of his personality. Raphael wholly impersonal—Michelangelo wholly personal. If we try to judge by some set pattern as is so common with modern artists we shall never get the individual qualities of individual artists; we shall prefer one of them to the other, whereas both of them and Leonardo as well, have to be judged each by his own measure. Michelangelo's special quality is that in all his works, whether he worked in stone or in color, we find a peculiar artistic quality which was the expression of his time; hence the all-embracing character of his work which gives universal expression to what lives in him.

In order to make clear the way in which the spirit of Michelangelo developed I want to say a word about his work as builder and architect and to refer especially to what is his greatest achievement, that remarkable work of artistic mechanics, the Dome of St. Peter's at Rome, of which the present form is due really to him. He did not live to see it completed and died even before the drum was finished. But we possess sketches and drawings, and also the wooden model of the dome which was made with the greatest care and under his supervision from a clay model of his own construction. This dome was to express what in the end is the truly architectural problem of space; it was to enclose quite naturally the space within which a congregation of believers might meet. His feeling for space, his ability to transfer his artistic idea into the same world in which we live, helped him to think out in this wonderful way the architectural mechanics of space.

In Michelangelo we have a spirit who helped human evolution on its way because he had a maturity of soul which enabled him to imprint on the world of space and matter significant facts from the spiritual world. He stood wholly in the great current of his times yet his own inmost quality was not fully understood. A friend once wrote to him that even the Pope feared him; and yet in his soul there lived all the greatness of Christian impulses which flowed into his work. While he felt himself at one with the great Christian impulses he yet lived at the dawn of a later epoch—closely though it was still connected with earlier ages. The content of older Christian impulses still affected his soul and out of that he created something which in its form and artistic method was already part of the ties in which we ourselves live. Hence comes the mood of the poem which he wrote—probably during his last days as he looked back over his life—and which makes it clear what our relation is to him, and how we should allow his influence over us to work:

Now hath my life across a stormy sea
like a frail barque reached that wide port where all
are hidden, ere the final reckoning fall
of good and evil for eternity.

Now know I well how that fond phantasy,
which made my soul the worshipper and thrall
of earthly art, is vain; how criminal
is that which all men seek unwillingly.

Those amorous thoughts which were so lightly dressed
what are they when the double death is nigh?
The one I know for sure, the other dread.

Painting nor sculpture now can lull to rest
my soul that turns to His great Love on high
Whose arms to clasp us on the cross were spread.

(Translation by J. Addington Symonds)

Michelangelo was a great poet also, and the poems of his which survive show the same spirit which we have found in his sculpture and painting. The last three lines of this sonnet make it clear that he could never be at ease in the world, and that was fundamentally true of him all his life. He was a sort of hybrid, still part of the old but already living within the new. This is particularly evident in that work which he carried out at the instigation of one of the Popes: the tombs of Giuliani and Lorenzo dei Medici. It is not merely that the chief figures show us Michelangelo as we have come to know him—one of the Medici musing, the other vigorous of will, both at each moment ready to carry out what Michelangelo has set within them. There is something else very significant in this chapel: the four allegorical figures, arranged two and two: Day and Night, Dawn and Twilight. I have often gazed at them; in fact they are one of the things which by a sort of spiritual compulsion I always look at longest when I have had the privilege of being in Florence. These figures are not mere allegories without force and without vitality. Use every means that Spiritual Science gives you to look at them and think about them; then if we remember that what anthroposophy calls the ego and the astral body leave the physical and etheric bodies at night, and if we ask ourselves what qualities and gesture of the etheric body we should select to represent plastically the truth which Spiritual Science tells us—how, that is, we should picture the physical body of the sleeping human being if we really feel him to be what Spiritual Science describes him as being—we know that he should be represented in the form which Michelangelo has given to “Night”. It is not just a symbol of night but the true spiritual reality of man as he really is in sleep which we have before us in this female figure. Thus Michelangelo, who knew so well how to set the figures in his works within the same space in which we ourselves stand, was also well aware what it means if the soul and spirit leaves man's physical body but leave it with life still within it. If we also study the other individual members of the human being and then look at the other figures in the tomb, we shall see how closely they run parallel with what I once called spiritual chemistry.

Michelangelo stands at the beginning of the age whose task it was to trace out the inner qualities, especially those that exist within Christianity, if we understand it more inwardly and in the present age see how the human soul is to be found within the human ego as Anthroposophy teaches, in close relation with the soul which moves and surges through the world. We shall be very much moved if we picture Michelangelo shut way by himself in the Medici Chapel, working in the night alone till he was physically exhausted, yet with the strength that enabled him to carry out for many years afterwards all those other great works of his in Rome; and if we also realise that the forces were already active in him which we in our turn seek through spiritual science. That is why we feel him to be so closely akin to us - most closely perhaps if we sink ourselves as deeply as possible into these four realistic figures; for in them he showed how the spiritual in man is as much part of our life and being as he had done in earlier years with the figures of his Moses and David, or with the colour and form of his paintings in the Sistine Chapel.

Spiritual Science is always closely in harmony with the highest striving and hopes of those spirits among humanity who are themselves closest to true spiritual being and working. That is supremely the case with Michelangelo. If we start from this standpoint and try to get as close to his soul as we can, we shall feel that a soul like his cannot help feeling that it enters only once into earthly evolution and cannot carry the fruits of its life over into the future of human evolution. This transition-point had to be passed before the doctrine of reincarnation could be revived, a doctrine which men of today are ripe enough to accept if only they are willing. So let us look, once more at Michelangelo and observe him carefully, and see how although he bears clearly within himself the marks of the age in which we are living, yet he could not master the process of the world's evolution to which he had himself contributed so much.

Now hath my life across a stormy sea
like a frail barque reached that wide port where all
are hidden, ere the final reckoning fall
of good and evil for eternity.

Now know I well how that fond phantasy,
which made my soul the worshipper and thrall
of earthly art, is vain; how criminal
is that which all men seek unwillingly.

Those amorous thoughts which were so lightly dressed
what are they when the double death is nigh?
The one I know for sure, the other dread.

Painting nor sculpture now can lull to rest
my soul that turns to His great Love on high
Whose arms to clasp us on the cross were spread.

And yet we have the assurance which anthroposophy gives us: that nothing can really be destroyed which has been so significantly granted to the development of humanity as happened through Michelangelo, but that the fruits of what has been granted will continue active in further lives of so unique an individual as he was, and that the earth can never lose what has once been imprinted upon it. Even if the present age does not understand the doctrine of repeated earth lives any more than his contemporaries understood Michelangelo's paintings in the Sistine Chapel; even if it thinks the doctrine ridiculous or fantastic, it is just the greatest spirits that teach us most vividly how the meaning of life is to be found when we observe repeated earth lives and transfer into ever new ages what has been experienced in older epochs of mankind. And if Goethe once said that Nature had invented death in order that she might have so much life, spiritual science should add that not only was it to have life but to have it ever more richly and abundantly. This is the only thought we may find worthy to be set side by side with the thoughts which arise naturally in us when we gaze on the works of an artist like Michelangelo.

• 1. See Rudolf Steiner, Christ in the Spiritual World: The Search for the Holy Grail and The Four Sacrifices of Christ.

The fact that the “Kommende-Tag-Verlag” in Stuttgart has decided to present the works of the Russian philosopher Vladimir Soloviev in German translation to the public corresponds to a necessity in the intellectual life of the present day. From the abundance of what Soloviev has written, the following has recently been published: “Twelve Lectures on the God-Man.” Translated from the Russian by Harry Köhler (Stuttgart 1921). Solowjoff's life falls into the second half of the nineteenth century, his works into its end. How Eastern European thinking ponders the deepest questions of human existence, how it deals with the vital questions of its own time, is vividly revealed in Solowjoff's reflections. He is a personality who thoroughly examines the way of thinking of Western and Central European world views. He speaks in the forms of thought in which Mill, Bergson, Boutroux and Wundt also express themselves. But he speaks in a completely different way than all of them. He uses these forms of thought as a language, but he reveals the inner life of the human being from a different spirit. He shows that in Eastern Europe much still lives of that spirit which at the beginning of the Christian evolution was that of other European regions, but which there has been completely transformed. What the rest of the Occident can only grasp from history is of immediate life in the East.

Solowjoff speaks in such a way that one feels a certain revival of how, up to the fourth century, the thinkers of Christianity dealt with the union of the Christ-being in the man Jesus of Nazareth. To speak of these things as Solowjoff speaks, for that the Western and Central European thinkers today lack all conceptual possibilities.

In Solowjoff's soul, two experiences clearly coexist: the experience of the Father-God in nature and human existence, and of the Son-God, Christ, as the power that snatches the human soul from the bonds of natural existence and incorporates it into true spiritual existence.

Contemporary theologians in Central Europe are no longer able to distinguish between these two experiences. Their soul comes only to the Father-experience. And from the Gospels they only gain the conviction that Christ Jesus was the human herald of the divine Father. For Solowjoff, the Son stands in his divinity alongside the Father. Man belongs to nature like all beings. Nature in all its beings is the result of the divine. One can imbue oneself with this thought. Then one looks up to the Father-God. But one can also feel: man must not remain nature. Man must rise out of nature. If he does not rise above nature, nature becomes sinful in him. If one follows the paths of the soul in this direction, one reaches the regions where one finds in the Gospel the revelation of the Son of God. Solowjoff's soul moves on these two paths. He provides a worldview that rises far above the Russian Orthodox religion, but which is thoroughly Christian in religious terms, although it also reveals itself as genuine philosophical thinking.

In Solowjoff's philosophy, religion speaks; in his work, religion is transformed into a philosophical worldview. In European thought, the only other instance of this is found in Scotus Erigena in the ninth century, and not later. This Scot, living in Franconia, gave in his book “On the Organization of Nature” an overall view of the nature of the world and of man in which something similar to what breathes in Solowjoff's thoughts and feelings still lives in the West. But in Erigena we can already see the element of the Western world view that is still full of life in Solowjoff fading away. This emerges from his presentation to the soul of the European reader like a resurrection of the spirit of the first Christian centuries.

Consider how Solowjoff begins to speak about nature, death, sin, and grace in an essay: “In the human soul there are two invisible wings, two desires. These lift the soul above nature. These are the desire for immortality and the desire for truth as the desire for moral perfection. One desire is meaningless without the other. An immortal life without moral perfection would not bring man happiness. Man cannot be content with being immortal; he must also attain the worthiness for this immortality by living according to the truth. But perfection is also no good if it were to expire at death. An immortal life without perfection would be a fraud; perfection without immortality would be an outrageous untruth that would do harm."

Solowjoff speaks from such a way of thinking. It gives his descriptions their eastern character. The present age needs to broaden the mind's horizon. People around the world must come closer together. Solowjoff is a representative of the European East. He can serve to expand the spiritual life of the West. He himself had grown into this intellectual life in the manner of his expression; but he also retained his eastern soul. For a Westerner to encounter him means to find something that reveals significant aspects of humanity, but which the Western and Central European man can no longer find, at least not on the paths that have become the paths of knowledge in recent centuries.

The West and the East must find understanding for each other. Getting to know Soloviev can do a lot to help the West gain such understanding.

IN PURSUANCE of the considerations I placed before you in the lectures of last week I should like today to prepare the ground for what I shall develop in detail tomorrow and the day after tomorrow. It will be a matter of calling back to your memory, in a way different from the one heretofore employed, of much that we shall need in order to pursue our present theme.

If we try to make clear to ourselves the way in which Earth evolution unfolded we can do so best by considering and arranging the various events in relation to the central point of Earth evolution; for through such an arrangement we arrive at a certain structure in man's own evolution. This central point, this center of gravity is, as you know, the Mystery of Golgotha through which the whole Earth evolution received its meaning, its true inner content.

If we go back in the evolution of occidental humanity which received the impulse of the Mystery of Golgotha from the orient, we must say: approximately in the fifth century before the occurrence of the Mystery of Golgotha there begins, out of Greek culture, a kind of preparation for this Mystery of Golgotha. This uniform trend is introduced through the figure of Socrates, finds its continuation in Greek culture in its entirety—also in art the same trend is discernible—it is continued by the mighty and outstanding personality of Plato and receives a more scholarly character, as it were, in Aristotle.

You know from various lectures I delivered before you that the Middle Ages, mainly in the time after St. Augustine, were especially bent on using the guidance that could be gained from the Aristotelian mode of thinking in order to comprehend what prepared the Mystery of Golgotha and what followed it. Greek thinking became of such great importance precisely for the Christian evolution of the occident up to the end of the Middle Ages through the fact that it was used for the comprehension of the real nature of the Mystery of Golgotha. It is well that we should realize what it was that took place in Greece during these last centuries prior to the event of the Mystery of Golgotha.

What took place in the thinking, feeling and willing of the Greek was the last echo of a primeval culture of mankind no longer appreciated today. Historical considerations can no longer see these things in their proper light, for our historical considerations do not reach back to those times in which a Mystery culture that extended over the civilized earth of that age permeated all human willing and feeling. We must go back into those millennia into which history does not reach, we must go back with the methods which you find indicated in my book, Occult Science, an Outline, (Anthroposophic Press, New York) in order to see what was the nature of this human primeval culture. It had its origin in the ancient Mysteries into which those human beings who were found to be objectively suited for direct initiation were admitted by great leading personalities. The knowledge which was thus imparted to those initiates in the Mysteries flowed, through them, out to other human beings. One cannot understand ancient culture in its entirety if one does not focus one's attention upon the maternal soil of the Mysteries. If one is willing to do so, this maternal soil of the Mysteries can be clearly discerned in the works of Aeschylos. It can be sensed in Plato's philosophy. But the revelations concerning the Divine which mankind received from the Mysteries have been lost historically. Only in the most primitive fashion are they still contained in that which has become historically demonstrable culture. We can best judge what has happened here if we make clear to ourselves what it is that has remained, in the post-Socratean age of Greek civilization, of the primeval Mystery culture in which Greek civilization was rooted. What has remained is a certain mode of thinking, a certain way of visualizing.

As you know, outer history relates how Socrates founded dialectics, how he was the great teacher of thinking, of that thinking which, later on, Aristotle developed in a more scientific way. But this Greek mode of thinking is only the last echo of the Mystery culture, for this culture of the Mysteries was rich in content. Spiritual facts which are the fundamental causes for our cosmic order were adopted into man's entire view of things. These sublime and mighty contents were gradually lost. But the way of thinking developed by the Mystery pupils has remained and has become historical, first, in Greek thinking, then, again, in Medieval thinking, in the thinking of the Christian theologians who acquired this Greek thinking in order to grasp with the thought forms, with the ideas and concepts which were a continuation of Greek thinking, that which has flowed into the world through the Mystery of Golgotha. Medieval philosophy, so-called scholasticism, is a confluence of the spiritual truths of the Mystery of Golgotha and Greek thinking. The elaboration, the thought-penetration of the Mystery of Golgotha has been carried out—if I may use the trivial expression—with the tool of Greek thinking, of Greek dialectics. Up to the Mystery of Golgotha, about four and one half centuries elapsed from the time when the content of the Mysteries was lost and the merely formal element, the mere thought element of the ancient Mysteries was retained. We may say, approximately, four and one half centuries. Thus we have to visualize the following: In a pre-historical age, the culture of the Mysteries extends over the civilized earth of that time. In the course of evolution only a distillate of it remains, namely, Greek dialectics, Greek thinking. Then the Mystery of Golgotha takes place. In the occident this is, at the outset, comprehended by means of this Greek dialectics. Anyone who wishes to familiarize himself with the science, let us say, even of the tenth, the eleventh, the twelfth, the thirteenth, the fourteenth century, which still comprises theology, must employ his thinking in a way that is quite different from the present-day natural-scientific mode of thought. Most human beings who today pass an opinion on scholasticism cannot do it justice because they only have a natural-scientific training, and scholasticism requires a training of thought that is different from modern natural-scientific training.

Now, my dear friends, today we live at a point of time in which again four and one half centuries have elapsed since this natural-scientific mode of thinking took hold of mankind. In the middle of the fourteenth century, human beings of the Occident begin to think in the way we find developed, already to the degree of brilliancy, in Galileo or in Giordana Bruno. This, then, is carried over into our age. Indeed, my dear friends, it is, seemingly, the same logic as that of the Greeks; yet, in reality, it is a completely different logic. It is a logic which is gradually derived from the nature processes in the way the Greek logic was derived from that which the Mystery pupils beheld in the Mysteries.

Let us now try to make clear to ourselves the difference that exists between the four and one half centuries prior to the event of the Mystery of Golgotha in the civilized world of that time, which was almost limited to Greece, and the four and one half centuries in which humanity was trained for natural-scientific thinking. It is easiest for me to describe this to you graphically. Visualize the culture of the Mysteries like a kind of mountain summit of human spiritual culture in very ancient times. This culture of the Mysteries—I shall proceed step by step—then becomes logic in Greece, up to the Mystery of Golgotha. This, then, finds its continuation in the Middle Ages through scholasticism.

During four and one half centuries prior to the Mystery of Golgotha we have the last ramification, the echo of the ancient Mystery culture. With the fifteenth century A.D. a new way of thinking begins which we might call thinking in the style of Galileo. The period of time that elapsed between this starting point and our present day is of the same length as that which elapsed between the appearance of the Greek way of thinking and the Mystery of Golgotha. But while the latter period is a final echo, an evening glow, as it were, the former is a prelude, something that has to be evolved, that has to be brought to a certain height. Greek culture stood at an end. We stand at a beginning.

We shall only gain a complete understanding of this placing, side by side, of an end and a beginning if we observe the evolution of mankind from a certain spiritual-scientific point of view.

I have repeatedly stated that it is not without reason that in the present age the attempt toward self-knowledge of mankind is made, the tools for which are offered by the anthroposophically-oriented spiritual science. For the large majority of mankind confronts a significant future possibility. In this connection it is important that we take seriously the fact that the evolving historical humanity is an organism that develops continuously. Just as in the case of the single organism we have puberty, and also later epochal transitions, so likewise, in human history, we have epochal transitions. Today, human beings still meet the doctrine of repeated earth lives with the objection that human beings do not remember their previous earth lives.

Anyone who, in a factual manner, conceives of the evolutionary history of mankind as of an organism, as I have just indicated, should not be surprised that human beings do not today, in their ordinary knowledge, remember their former earth lives. For I ask you: what does man remember in ordinary life? That which he first has thought. What he has not thought he cannot remember. Just think how many events of a day remain unobserved by you. You do not remember them because you did not think them in spite of their having taken place in your surroundings. You can only remember what you have thought.

Now, in the former centuries and millennia of mankind's evolution, human beings did not attain to any factual clarity about their own nature. To be sure, since the appearance of Greek thinking the “know thyself” exists like a longing, but this “know thyself” will only be fulfilled through real spiritual cognition. Only through the fact that human beings once employ one life in order to comprehend in thought their own self—and humanity has only become ripe for this in our age—is memory prepared for the next earth life. For we must first have thought about that which we are to remember later. Only those who, in earlier ages, through initiation (which need not have been acquired in the Mysteries) could look factually upon their own self are able in the present age to look back upon former earth lives. And there are not so few human beings who are able to do this. Nevertheless, the situation is such that man, also with respect to his purely bodily evolution, undergoes a transformation. These things cannot be observed externally in physiology, but they can be observed spiritual-scientifically. Mankind today does not have the same bodily constitution it had two thousand years ago, and in two thousand years from today it will again have a different constitution. I have talked to you about this subject repeatedly. Human beings live toward a time in the future in which their brains will be constructed in a way that is quite different from the way their brains are constructed today in an external sense. The brain will have the possibility of remembering former earth lives. But those who have not prepared themselves today through reflection upon their own self will sense this faculty—which will be theirs mechanically—merely as an inner nervousness, if I may use the current expression, as an inner deficiency. They will not find what they are lacking, because mankind in the meantime will have become ripe, in regard to its corporeality, to look back upon its previous earth lives, but if it has not prepared this retrospect, it cannot look back; it then will sense this faculty only as a deficiency. Therefore, proper knowledge of the present-day powers of transformation of mankind indicates by its very nature that human beings are brought to self-knowledge through the anthroposophically-oriented spiritual science. Now, it is possible, and today I shall only indicate this, it is possible to point out the nature of this special experience which will suggest to human beings to take into account previous earth lives.

Today we live in an age in which those shades of feeling which will become more and more prevalent are indicated only in a few human beings; but still, they are indicated in these few human beings. Not much attention is paid to them yet. I shall describe them to you in the way in which they will appear eventually. Human beings will be born into the world and they will say to themselves: by living with other human beings, I am educated, consciously or unconsciously, for a certain way of thinking. Thoughts arise in me. I am born into and educated for a certain way of thinking, of visualizing. But at the same time I look at my outer surroundings: my thinking, my visualizing does not properly fit this outer surrounding world.—this shade of feeling is already present today in individual human beings. They must think in a direction which makes it appear to them as if outer nature said something entirely different, as if outer nature demanded something completely different from them. Whenever such human beings appeared that have felt this discrepancy between what they must think and what external nature says, they have been ridiculed. Hegel, for instance, is a classical example for this. He has expressed certain thoughts about nature—and not all of Hegel's thoughts are foolish!—and has arranged them systematically. Then the philistines came and said: Well, these are your ideas concerning nature; but just look at this or that process in nature: it does not agree with your ideas. Then Hegel answered: Too bad for nature!

Naturally, this seems paradoxical; nevertheless, subjectively this feeling is well founded. It is absolutely possible that one surrenders, without prejudice, to one's innate thinking and says: if nature were really to correspond to this thinking, she would have to take on a different form. To be sure, after some time one will also become accustomed to that which nature teaches. Most people who find themselves in such a position do not notice that by having acquired nature observation they really bear two souls within themselves, two truths, as it were. Those who do notice it may suffer greatly from this discrepancy brought into their soul life. What I am describing to you here and which is present in some human beings today although they are not aware of it will become ever more present. Human beings will say to themselves more and more: through what I am by birth, my head really forces me to form a picture about nature. But this does not coincide with nature herself. Then, as I become more familiar with life, I also acquire in the course of time what nature herself teaches. I must find a way out of this.

These discordant sensations will arise in our souls when they return again to earth. A source of inner thoughts and sensations will arise in us which will cause us to say: you sense clearly how the world ought to be; it is, however, different. Then, again, we shall familiarize ourselves with this world; we shall learn to know a second kind of law, and we shall have to seek a balance between the two.

Let us assume the human being enters physical existence through birth. He brings with him in his thinking and feeling the result of his previous earth life. While he was not united with the life of the earth, this external earth life has actually undergone a change. He senses a discrepancy between his thinking, the effects of which he brings from his previous life, and the things as they have developed in the period during which he was absent from the earth. His thinking does not harmonize with them. And now gradually he adjusts himself to his new life, but he does by no means completely take up into this consciousness what he may learn from his surroundings. He only takes it up as though through a veil. He elaborates it only after death, and then, again, carries it into his next life. Man will constantly live in this duality of his soul life. He will always become aware of the following: You are bringing with you something in regard to which the world into which you have grown through birth is new. But through your physical being you now receive something from this world which does not completely penetrate your soul, which you will have to work over, however, after death.

The human being of the present day ought to become thoroughly acquainted with the way of experiencing life. For only by familiarizing himself with such a thing does he become aware of the forces which pulse through our existence and which otherwise remain entirely unnoticed. We are drawn into the web of these forces. But if we do not try to penetrate them with our consciousness, they make us to a certain degree sick in our soul. This falling apart the human being will perceive more and more: the falling apart of that which has stayed with him from the previous life and that which is prepared in the present life for the next one. And since man will sense this duality more and more, he will be in need of an inner mediation, a real inner mediation. And the great question will become ever more burning: Where must we look for this inner mediation? We can only find an answer to this question if we consider the following:

I have often told you that we human beings are completely awake only in our thinking in the period between awaking and falling asleep of ordinary life. The life of thought means complete wakefulness. We are not completely awake, even in waking life, in regard to our feelings. Our feelings are at the stage of dream consciousness, even though we are fully awake in our conceptions and thoughts. He who is able to make research in this field knows through direct perception that feelings have no greater vitality than have dreams; only, the conception through which feelings are represented makes it appear differently. But the life of feelings as such arises out of the depths of consciousness like the surging up of dreams. And the actual life of will is asleep in us, even in our waking life; in regard to the will we are asleep. Thus, also in waking life, we carry these three states of consciousness within us. During the day, we walk around with a waking life of thoughts; we deceive ourselves in believing that we are awake also in our will because we have thoughts about that which the will performs. Not the experience of the will itself, but only its mental image is what enters our consciousness. We dream our feelings, we sleep our willing. But if imaginative knowledge raises up what otherwise dreams in the feelings and makes it a matter of complete, clear world cognition, then we become aware of the fact that wisdom is contained not only in our thoughts—let us call it “wisdom” although with many human beings it is “un-wisdom”—but that wisdom is also contained in our feelings, and that it is also contained in our willing. In regard to present-day human existence we can only speak clearly about that which is contained in our thought life. In regard to the world of feelings mankind today entertains thoughts which hardly differ from those it entertains in regard to dream life; and yet, wisdom is also contained in the life of feeling.

My dear friends, the person who earnestly applies to his own soul the exercises which are described in my book, Knowledge of the Higher Worlds and Its Attainment (Anthroposophic Press, New York) will come closest to experiencing a certain inner soul-surging which takes its course in a dreamlike manner, as it were. For most human beings it will not contain more regularity than ordinary dreaming; but it is possible, at a comparatively early moment, to bring so much order into this inner experiencing that one becomes aware of the fact that, although this inner experience is not governed by ordinary logic—indeed, it is sometimes governed by a very grotesque logic, and the most varied fragments of thought arrange themselves and occur in a dreamlike fashion—one becomes aware of the fact that something real takes place there. This first inner experience, which is still very primitive, may be recognized by the one who applies, even to some degree, to his own soul life what has been described in my book, Knowledge of the Higher Worlds and Its Attainment. When the human being dives down into this surging of waking dreams, a new reality emerges in contrast to the ordinary reality of external life. Comparatively soon the human being may become aware of this arising of a new reality. And also comparatively soon may he become aware that wisdom is contained in all this, but a wisdom he cannot take hold of, for which he does not feel himself mature enough to become fully conscious of it. It escapes him time and again, and he does not understand it. But he becomes aware, or at least, may become aware of the fact that wisdom does not only flow through the upper stratum of his consciousness which permeates him in ordinary waking day-life, but that below this there lies another stratum of his consciousness which appear illogical to him for the simple reason that he himself calls it that since he cannot yet take hold of its wisdom. We may say: the moment we have completely acquired imaginative cognition, these waking dreams cease to be as grotesque as they appear to ordinary life; they then permeate themselves with a wisdom that points to another content of reality, to a world different from the sense world which we fathom with ordinary wisdom.

You see, my dear friends, in ordinary life only the world of feeling surges up into our every-day consciousness out of this substratum of our consciousness. And out of a still deeper stratum, which lies below the one just mentioned, there surges up the world of will which is also permeated by wisdom. We are connected with this wisdom, but we are not at all aware of it in ordinary consciousness. Thus we may say: We human beings are governed by three strata of consciousness. The first is our conceptual consciousness in which we live every day. The second is an imaginative consciousness. And the third is an inspired consciousness which remains very deeply hidden, which works in us, to be sure, but whose nature we do not recognize in ordinary life. If only modern philosophy were less perplexed in its concepts—I am not referring here to people who have nothing to do with philosophy, but philosophers should grasp such matters, yet they refuse to do so—if only modern philosophy were less confused it would have to notice the great difference that exists between truths that are arrived at purely upon the basis of external observation of nature and the truths that are found in the sciences, such as mathematics and geometry, which are employed in the endeavor to understand external nature.

We are in a sense justified in saying that in regard to the truths which man acquires through external observation—this has so often been stressed in the history of philosophy that a special reference to it ought to be superfluous for the philosopher—in regard to the truths of external observation we can never speak of actual certainty. Kant and Hume have elaborated this especially clearly by their grotesque assertion that, although it is true that we observe that the sun rises, we cannot, however, assert from this observation that the sun will rise again tomorrow; we only can conclude from the fact that the sun has risen up to now every day that is will also rise tomorrow. This is the way with all truths which we derive from external observation. But it is not so in the case of mathematical truths. If we have once grasped them we know they are valid for all future times. Whoever knows and is able to prove, out of inner reasons, that the square above the hypotenuse equals the sum of the square of the two other sides of the right-angled triangle knows that it would be impossible to draw a rectangular triangle for which this law does not hold good.

These mathematical truths are different from the truths we arrive at through external observations; we know the facts, but with the means of present-day research we are unable to grasp the underlying reason. The reason is to be found in the fact that mathematical truths originate deep down in the inner being of man, that they arise on the third level of consciousness, in the lowest stratum and, without his being aware of it, shoot up into man's upper consciousness, where he then perceives them inwardly. We possess mathematical truths through the fact that we ourselves behave mathematically in the world. We walk, we stand, and so forth; we describe certain lines on the earth. Through this will relationship to the external world we actually receive the inner perception of mathematics. Mathematics arises below in the third consciousness and shoots up from there.

Conceptual life: Complete Wakefulness: Wisdom

Feeling: Dreaming: Wisdom

Will: Sleeping: Wisdom

I. Conceptual Life

II. Imaginations

III. Inspirations

Thus, although we are not conscious of its origin, we have very clear concepts of at least one part of this lowest stratum of consciousness: we are aware of the mathematical and geometrical concepts. The middle stratum is of a dreamlike and confused character. And here, “in the upper story,” where the day-waking conceptual life takes place, we are clear again. What plays up from the third stratum of consciousness is also clear in us. What lies between the two reaches most human beings like a confused waking dreaming. It is very significant that we should make this fact clear to ourselves. For, you see, the Greeks, during the four and one half centuries (number one), which they had retained as the remainder of the Mystery culture. And this is a purely Luciferic element. I have described it to you recently: it is the intellectualistic culture. Clarity rules in our head. It is permeated by wisdom, generally valid wisdom. But this is the Luciferic element in us.

And, again, that which exists here below and which is so much beloved by modern scientists and was so much beloved by Kant that he said: in regard to nature, science exists only in as far as it contains mathematics—this is the purely Ahrimanic element, which arises from below through our human nature. It is the Ahrimanic element.

It does not suffice, my dear friends, to know of something that it is correct. We know that the things we comprehend intellectually through our head are correct; but this is a gift of the Luciferic element. And we know that mathematics is correct; but this sovereign correctness of mathematics we owe to Ahriman who sits in us. The most uncertain element is in the middle. It consists of seemingly illogical, billowing dreams.

I will describe to you another symptom so that you may grasp the full significance of this matter. In reality, the whole mathematical conception of the world as it arose with Galileo and Giordano Bruno stems from this deepest stratum of consciousness. Four and one half centuries have elapsed since we have begun to acquire this world conception, since we have begun to introduce this Ahrimanic element into our human thinking and sensing. Whereas in Greek thinking the last echo of the Mystery culture shone into the clearest brightness of consciousness, there arises in our deepest, darkest strata of consciousness that which only in the future will reach its climax. This is beginning to arise down there.

I. Conceptual Life (Lucifer)

II. Imaginations (consciousness)

III. Inspirations (Ahriman)

Our soul life is like a scale beam which has to try to establish equilibrium, on one hand the Luciferic, on the other the Ahrimanic element. The Luciferic element lies in our clear head, the Ahrimanic element below in the wisdom which permeates our will. Between the two, we have to try to establish a state of balance in an element which at first does not seem to be permeated by anything.

How does wisdom enter this middle part of man? Man is placed in the world at present in such a way that his head is supported by Lucifer, his metabolic wisdom, his limb-wisdom by Ahriman. That which we have described as the middle state of consciousness is dependent upon our heart organization and the human rhythmical system (read what I saw concerning this fact in my book, Von Seelenraetseln). This sphere of our existence must gradually become just as ordered as the head wisdom became ordered through logic and the Ahrimanic wisdom through mathematics, geometry, through external rational nature observation. What will bring inner logic, inner wisdom, inner power of orientation into this middle part of our human nature? The Christ impulse, that which passed over into the earth culture through the Mystery of Golgotha.

Thus you see, we have a spiritual-scientific anatomy which shows us what is culture of the head, what is culture of metabolism, which also shows us the nature and needs of that sphere of our organism which lies between the two. That man permeates himself with the Christ impulse is a requisite part of his nature.

Let us for a moment hypothetically assume that the Mystery of Golgotha had not entered Earth evolution: the human being would have his head wisdom. He also would have what has arisen since the fifteenth century A.D. But in regard to his central being he would be desolate and void. He would feel more and more the disagreement between the two inner spheres mentioned above. He would be unable to bring about the state of equilibrium. We can only bring about this state of equilibrium by permeating ourselves more and more with the Christ impulse which calls forth the state of balance between the Luciferic and Ahrimanic element.

From this you will see that we may say: In the pre-Christian four and one half centuries there was bestowed upon the human being, like a preparation for the Mystery of Golgotha, the last ramification of the ancient Mystery culture, which has settled like a head-memory of this ancient culture. And in our modern age, the human being passed through four and one half centuries of preparation for a new spirit direction, for a new kind of Mystery culture. But in order that these two might be connected in the historical evolution of mankind, the Mystery of Golgotha had to take place as an objective fact in mankind's evolution. Internally, however, this evolution takes its course in such a way that human beings grow and develop until, beginning with the fifteenth century A.D. they receive the new impulse which I have characterized as an Ahrimanic impulse, and through which they will feel more and more: we need the possibility of building a bridge between the two periods.

In this way we may inwardly comprehend the threefold human being. And we shall comprehend him still more accurately if we join to what I have said today something which I have repeatedly mentioned. It was impossible for the ancient Greeks who retained the remnants of ancient Mystery culture to be an atheist—although it happened in a few abnormal cases, but not to the degree it occurs today. Atheism has only arisen in more recent times, at least in its radical form. For the Greek who was really imbued with dialectics felt the Divine holding sway in thinking, even in thinking void of content.

If we know this and then look upon the appearance of atheism, upon the complete denial of the Divine, we shall find the reason for this atheism. Only those human beings, my dear friends—naturally, we need the methods of spiritual science in order to recognize this—only those human beings are atheists in whose organism something is organically disturbed. To be sure, this may lie in very delicate structural conditions, but it is a fact that atheism is in reality a disease.

This is the first thing we have to hold fast: atheism is a disease. For, if our organism is completely healthy, the harmonious functioning of its various members will bring it about that we ourselves sense our origin from the Divine—ex deo nascimur.

The second point, to be sure, is something different. Man may sense the Divine but may have no possibility to sense the Christ. In this respect we do not differentiate carefully enough today. We are satisfied with words, also in other spheres. For, if we test today the actual spiritual content of the view of many human beings of the occident and are not influenced by their words—they say they agree with Christian precepts, they believe in the freedom of the will, and so forth—we shall find that the whole configuration of their thinking contradicts what they thus express. Only through their participation in cultural life have they become accustomed to speak of Christ, of freedom, and so forth. In reality, my dear friends, a great number of human beings living among us are nothing but Turks; for the content of their faith is the same as the fatalistic content of faith of the Mohammedans—although this fatalism is often described as a necessity of nature. Mohammedanism is much more prevalent than we think. If we do not focus our attention upon the words but upon the spirit-soul content, we shall find that many Christians are Turks. They call themselves “Christians” even though they cannot find the transition from the God they sense to the Christ.

I only need to draw your attention to the classical example of a modern theologian, Adolf Harnack, who wrote the book, Wesen des Christentums. (Essence of Christianity.) Please, make the following test: scratch out in this book the name of Christ wherever it occurs and replace it by the name of God, this will change nothing in the content of this book. There is no necessity that what this man states should refer to the Christ. What he states refers to the general Father god who lies at the foundation of the world. There is no need at all that he should refer to the Christ with what he states. Wherever he proves something it is externally and internally untrue as he borrows the various communications from the Gospels. In the way he elaborates these communications there can be seen no reason whatsoever for connecting them with the Christ. We must acquire the possibility of conceiving of the Christ in such a way that we do not identify Him with the Father god. Many of the modern evangelical theologians are no longer able to differentiate between the general concept of God and the concept of the Christ. To be unable to find the Christ in life is a different matter from being unable to find the Father God—You know that it is not here a matter of doubting the Divinity of the Christ. It is a matter of clear differentiation, in the sphere of the Divine, between the Father God and the Christ God. This comes to expression in the soul of man. Not to find God the Father is a disease; not to find the Christ is a misfortune. For the human being is so connected with the Christ as to be inwardly dependent upon this connection. He is, however, also dependent upon that which has taken place as a historical event. He must find a connection with the Christ here upon earth, in external life. If he does not find it is a misfortune. Not to find the Father god, to be an atheist, is an illness. Not to find the Son God, the Christ, is a misfortune.

And what does it mean if we do not find the Spirit? To be unable to take hold of one's own spirituality in order to find the connection of one's own spirituality with the spirituality of the world signifies mental debility; not to acknowledge the Spirit is a deficiency of mind, a psychic imbecility.

Please remember these three deficiencies of the human soul constitution. Then we shall be able to continue tomorrow in the right way. Remember what I have told you today about the three kinds of consciousness; remember that it is a disease if we are an atheist, if we do not find the God out of whom we are born and whom we must find if we possess a completely sound organism; that it is a misfortune if we do not find the Christ; that it is a psychic deficiency if we do not find the Spirit.

This is also the way in which the paths that lead man to the Trinity differ from one another. It will become more and more necessary for mankind to enter into these concrete facts of soul life and not to remain stuck in general, nebulous notions. People are specially inclined today toward these nebulous notions. To replace this inclination by the inclination to enter into concrete facts of soul life is an essential task of our age.

If we survey history as one great whole, we see it—in spite of the many valleys and lowlands breaking the heights of the ascending development of man—as a continuous education of the human race, as a process whereby a religious, a divine consciousness penetrates ever and again into mankind.

In every epoch of human evolution there has existed some kind of Initiation Science, analogous, in its own way, to the Initiation Science outlined in my book Knowledge of the Higher Worlds and its Attainment. What I have there described is the Initiation Science of the present age, and it leads us from a mere knowledge of Nature to a knowledge of Spirit.

To this Initiation Science the course of human evolution is revealed in a threefold light. We can look back to a very ancient epoch which came to a close about the year 800 B.C. Then we see an epoch radiant in the light of the Mystery of Golgotha, when through Christ Jesus an everlasting impulse entered into human evolution; and so too, there can arise in our vision a third epoch, an epoch in which we stand to-day and which, by a new Initiation Science, we have to bring to a deeper reality.

Now over and above what is imparted to man by his natural development, intelligence, reason, will, feeling and by his earthly education, each of these three epochs has striven for something else. In each of these epochs man has sensed the existence of a mighty riddle, deeply interwoven with his destiny. And always this riddle has assumed a different form because the human race has passed through different conditions of soul in the several epochs. It is only in the modern age of abstractions, since the inception of the theory—invalid though it be—that the soul of man has evolved from the animal state, that the human soul could be thought of as having remained unchanged through the ages.

Those whom a deeper science has enabled to gaze with unbiased vision into the reality of life, realise that the constitution of the human soul in the first epoch of evolution was not by any means the same as in the epoch crowned by the Mystery of Golgotha. Again there is a difference in our own times, when we must learn to understand this Mystery of Golgotha if it is not to be lost as a fact of knowledge.

In this sense, then, let us consider the nature of the human soul in the ancient East, in an age which produced the wisdom contained in the Vedas and the Vedanta philosophy. Everywhere to-day men are turning back, and often with great misunderstanding, to the Vedas and the Vedanta. If we look at the souls of men in this ancient East, even at souls living in the old Chaldean-Assyrian-Babylonian civilisation and on into the earliest Greek period, we find that they were of quite a different nature from the souls of men living to-day. The souls of men in those ancient times passed through a much more dreamlike, spiritual existence than the souls of modern men, who in their waking life are wholly given up to sense impressions, to all that the intellect can derive from these sense impressions and the substance flowing into the human memory from them. What really constitutes the substance of the soul of man to-day, did not bear the same form in the souls of the ancients. These men possessed a much more instinctive wisdom of the inner life of soul and Spirit. What we to-day would speak of as the faculty of clear and conscious discernment, did not as yet exist. Man experienced a weaving, moving inner life, the shadowy echoes of which remain in our present dream-life. It was an inner life, in which man not only knew with certainty that a soul was weaving and moving through his body, forming part of his true manhood, but in which he also knew: A soul, born from a divine-spiritual existence before a body clothed me in my earthly existence, is living within me.

In those ancient times man experienced his own being in a kind of waking dream. He knew himself as soul and in this inner, living experience felt the body as a kind of sheath, merely an instrument for the purposes of earthly existence. Even in his waking hours man lived in this consciousness of soul—dreamlike though it was. And he knew with clear conviction that before a physical body clothed him on Earth, he had lived as soul in a divine-spiritual world. Direct inner perception revealed to him this life of soul and Spirit, and, as a consequence, his consciousness of death was quite different from that of modern man. To-day man feels that he is deeply linked with his body. His inner consciousness of soul is not detached from his bodily life as was the case in earlier times. He looks upon birth as a beginning, death as an end.

So living and intimate was the experience of the permanent, eternal nature of the soul in the ancients, that they felt themselves raised above birth and death in their contemplation of this life of soul. Birth and death were states of growth, metamorphoses of life. They knew the reality of a pre-earthly existence and hence with equal certainty that they would live on beyond the gate of death. Birth and death were transitory occurrences in an unceasing life.

It has, however, always been necessary for man's immediate experience to be widened and deepened by knowledge that penetrates to the spiritual world, by an Initiation Science that tells him more than can arise within his inner being or is imparted to him in ordinary life by earthly education. It fell to the old Initiates, the teachers of that ancient humanity, to give the answer to a definite riddle that arose in the souls of men. As I have said, these men knew of the soul' and Spirit in immediate experience. But there was a great riddle and it arose in the soul in this form: Through conception and birth I pass into physical life and move upon Earth; I am clothed in my physical body and this body contains the very same substances as those of dead, outer Nature. I am clothed in something that is foreign to my being. Between birth and death I live in a body—a body of Nature. I am born in a physical sense but this physical birth is foreign to my inner sense of being.

The mighty riddle before the man of very ancient times, as he gazed into his innermost being, was not a riddle connected with the soul or Spirit, but with Nature. And it arose before him as he sensed the full inner reality of soul and Spirit and then felt the need to understand why he was clothed in a physical body so foreign to his real being. It was the task of Initiation Science to teach man how he could direct the same forces which enabled him to gaze into the life of soul and Spirit, to outer Nature as well—to Nature whose manifestations are otherwise dumb and inarticulate. And if after adequate training—so it was taught by that ancient Initiation Science—man directs to stone, plant, animal, to clouds, stars, to the courses of Sun and Moon, the forces which otherwise lead only to inner knowledge, he can know and understand outer Nature as well. Then he beholds the Spiritual not only in his inner being but also in bubbling spring, flowing river and mountain, in the gathering clouds, in lightning, thunder, in stone, plant and animal.

Thus did an ancient Initiation Science speak to man: “Gazing into thine own being, thou hast living experience of soul and Spirit, thou hast found the Divine within thee. But Initiation Science trains the power which otherwise beholds the Divine in man alone, also to behold the Divine in the whole life of Nature. Thou art clothed in an outer physical body. Know that this body too is from God. Physical birth hath brought thee into an earthly existence which is itself of a Divine origin.”

And so the task of ancient Initiation Science was to give man this sublime teaching: “Know that thou art born of God not only when thine eyes gaze inwards. In the body that comes into the world through physical birth—there also thou art born of God.” And all that the old Father Initiation placed before the soul of man was expressed, in after times, in three penetrating words:

This was the first way in which Initiation Wisdom worked upon man and awakened a religious consciousness within him.

The old heathen cults assumed the form of Nature-religions because man felt the need for a justification of his physical birth in Nature. The riddle of Nature—this was what confronted his soul; and in this Ex Deo Nascimur the riddle of Nature was solved and he could feel his earthly existence hallowed, although in his waking life he still felt himself a being of Spirit and soul, transcending the Physical.

As the course of evolution continued, man's early, dreamlike experience of soul and Spirit—which was indeed a kind of innate knowledge of his true inner being—faded gradually into the background. He began more and more to use the instruments afforded by his physical body. Let me express it as follows: The dreams of a life of soul and Spirit that characterised a primal instinct in the human race, faded away into darkness, and for the first time indeed in the last few thousands of years before the Mystery of Golgotha, men learnt to make use of their outer senses and of the intellect bound up with these outer senses. What we to-day call “Nature” appeared before men as an actual experience. It was the task of the old wise Initiates to unfold the spirituality of Nature to the human soul. The purely physical quality of outer Nature was now there as a question before the soul. To the old riddle of man's earthly existence there was added the second great riddle in the history of evolution—that of man's earthly death.

It was only in the last few thousands of years before the Mystery of Golgotha that man really came to feel death in earthly existence with any intensity. Whereas in earlier times he had little sense of his body and a strong sense of soul and Spirit, he now felt and experienced his being in the physical body. And death, the enigmatic event that is bound up with the physical body, was experienced by him as the greatest riddle of existence in this second epoch. This riddle of death emerges with great intensity among the ancient Egyptians, for instance. They embalmed their corpses because they; experienced the terror of death, because they were aware of the kinship of the physical body (in which they sensed their own existence) with death. “How do I live in my earthly body?” This had been the first riddle. “How do I pass through earthly death?”—this was the second.

In the days when man had gazed upwards to the soul and Spirit, when the soul and Spirit were immediate experience to his instinctive clairvoyance, he knew: When the chains that bind me to this earthly existence fall away, I shall belong to the Earth no more. My earthly being will be changed and lo! I shall once again live in the super-earthly kingdom, I shall be united with the stars.—For the soul knew the stars spiritually in the living, instinctive existence of days of yore. Man read his destiny in the stars. He felt himself united with Sun and Moon; he knew the stars. “From the Spirit in the stars, from a pre-earthly existence I have come forth. To the stars to the Spirit in the stars—I shall return, when I pass through the gate of death.”

But now all this became a riddle. Man confronted death, beholding in death the body's end. He felt his soul inwardly bound to the body and with a deep awareness of this riddle he asked himself: “What becomes of me after death? How do I pass through the portal of death?” And to begin with, there was nothing on the Earth which could help him to solve this riddle.

The old Initiates knew how to explain to man the riddle of Nature. Ex Deo Nascimur—this was how they answered, if we translate their words into a later tongue. But now, all consciousness of the pre-earthly existence whither man would return after he had passed the gate of death, all that was so clearly revealed to the ancients, was obliterated from the human soul. The instinctive knowledge, arising in man as his life of soul and Spirit flowed upwards to the stars, was no longer there. And then a mighty event occurred.—The Spirit of the world of stars—He Whom a later age called “Christ” and an earlier Greek age, the “Logos”—descended upon Earth, descended in His Substance as a Spiritual Being and took flesh upon Himself in the human body of Jesus of Nazareth. It was given to mankind to experience the greatest event of earthly existence. He Whose life had been divined by the ancients as they gazed upwards to the stars, the Godhead of Whom the Divine-Earthly is also part, passed through earthly life and through death. For the death and resurrection of Christ were, in the first place, the most essential features for those who truly understood Christianity.

And so, this passing of the God Who in earlier times only revealed Himself from the stars—this passing of the Godhead through a human body—contained the solution of the second riddle of existence, the riddle of death, inasmuch as the mystery was revealed in the so-called Gnosis by the Initiates of the age of the Mystery of Golgotha. The Initiates could now teach men: The Being Who erstwhile dwelt in Eternity, in the stars, has descended into a human body and has vanquished death in a human body. The Christ has now become an “extract” of the Spirit, of the Logos, of the Universe. The old Initiates had pointed to Nature, saying: “Out of God is this Nature born.” Now the Initiates could teach man how he can be united with the Divine Being Who descended into Jesus of Nazareth, Who in the man Jesus of Nazareth passed, as all men pass, through the gate of death, but Who had conquered death. And once again it was possible for man to solve this second riddle of death, even as he had formerly solved the riddle of Nature.

In Buddhism we are told that the Buddha found the four great Truths, one of which awoke within him at the sight of a corpse, when he was seized by the despair of the human body in death. About six hundred years before the Mystery of Golgotha, as a last remnant of ancient thought, the Buddha had the vision of death. Six hundred years after the Mystery of Golgotha, men began to gaze at the dead human form on the Cross. And just as Buddha believed that in the corpse he had discovered the truth of suffering as a last fragment of ancient thought, so now a humanity permeated with the Christ impulse gazed at the dead figure on the Cross, at the crucifix, and felt in this figure the heavenly guarantee of a life beyond death—for death had been conquered by Christ in the body of Jesus.

Because of their fear of death, the Egyptians embalmed their corpses, to preserve, as it were, the Nature-forces in man from death. This was in the age of Ex Deo Nascimur. The early Christians, in whom the impulse of esoteric Christianity was still living, buried their dead but held divine service over the grave in the sure conviction that death is conquered by the soul that is united with Christ; the tomb became an altar. From the Mystery of Golgotha flowed the certainty that if man is united with Christ, Who as the spiritual essence of the stars descended upon Earth and passed through life, death and resurrection in a human form, he himself as man, will conquer death.

Thus God the Father was the answer to the riddle of Nature. Christ was the answer to the riddle of death. Death had lost its sting. Henceforth death became a powerful argument (which formerly had not been necessary) for the metamorphosis of life.

The Gnosis—which was later exterminated, and of which fragments only have been preserved—proves that as the Christian Initiates contemplated the Mystery of Golgotha, in the certainty that Christ had descended to Earth and had awakened to new life the death-bringing forces in the Earth, they were able to instil into humanity the truth of the union of mortal man on Earth with Christ. Through Christ, man redeems the forces of death within him and awakens them to life. And so the Initiates were now able to impart a new consciousness of immortality to men, saying: “Your souls can be united with Him Who passed through the Mystery of Golgotha; you can live in the life, death and resurrection of Christ. If your earthly life is more than a mere natural existence, if it is such that. Christ's Kingdom is awakened in your dealings with all your fellow-men, you live in communion with Christ Himself. Christ, the Divine Being, becomes your brother; in death and in life you die in Christ.” The truth of life in God the Son, in Christ, could now be added to the primeval truth of birth from God the Father, and to Ex Deo Nascimur was added:

In Christo Morimur

“In Christ we die”—that is to say—“As soul, we live!”

Such was the wisdom of man in the epoch that began about a thousand years before the Mystery of Golgotha and came to its close in the fifteenth century A.D. We are now living in a third epoch which we must learn to understand aright. So in the education of the human race directed by the great Divine Teachers of the world, there was added to the truth “Out of God the Father we are born”—this truth—“In Christ the Son we die, in order that we may live.”

The great riddles of the first and second epochs stand clearly before us when we look back over history. The riddle of the third epoch in which we have been living for some centuries is as yet little known or felt, albeit it exists subconsciously in the feeling life of man and he yearns for its solution as deeply as he once yearned for the solution of the riddle of his earthly nature and then of his earthly death.

Since the fourteenth and fifteenth centuries man has acquired a knowledge that penetrates deeply into Nature. Think only of the starry heavens which were once revealed to the dream-consciousness of the ancients and from which they read their destiny. External calculations, geometry and mechanics have taught man more and more about the stars since the approach of our present age. The science of the stars, of animals and plants has spread abroad in the form of a pure science of Nature. It was very different in the first epoch of human evolution and different again in the second, when in the depths of their souls men knew the truth of that which the old clairvoyant powers of the soul read in the stars, and which had descended in Christ into the body of Jesus of Nazareth. Thus Christ lived among men, and men of the second epoch looked to the Christ, felt Him in their hearts and in this deep communion with Him they experienced what the Spirit of the Cosmos had once revealed to an old dreamlike clairvoyant consciousness as the justification of earthly existence. In the second epoch, man lived in cosmic spheres, as it were, inasmuch as he lived in communion with the Christ Who had descended from these cosmic spheres to Earth.

Then came the third epoch, when the world of stars was understood merely through calculation, when men looked through the telescope and spectroscope and discovered in the stars the same dead elements and substances as exist on the Earth. In this epoch men can no longer see Christ as the Being Who descended from the stars, because they do not know that the stars are the expression of the Spiritual Essence weaving through the Cosmos. And so the Cosmos is void of God, bereft of Christ, for mankind to-day.

Therefore it is that the inner consciousness of man is now menaced by the danger of losing Christ. The first signs are already visible. The ideas of Divine Wisdom, of Theology, which for centuries contained full knowledge of the Christ revelation, are now in many respects powerless to find the Christ, the God in the man Jesus of Nazareth. Many who contemplate the age of the Mystery of Golgotha no longer find Christ as a Cosmic Being, they find only the man—Jesus of Nazareth. The starry heavens are bereft of God, they are a part of Nature and men can no longer recognise in Him Who passed through the Mystery of Golgotha, the Being Whose “physical kingdom” is the whole cosmos, but Who dwelt in, the man Jesus of Nazareth in the age of the Mystery of Golgotha.

Inasmuch as these things can be deeply experienced in the inner being, there is a difference between one who treads the path of Initiation Wisdom and one who merely stands within external Natural Science. This Natural Science has lost the Spirit of the Cosmos and the danger approaches that humanity will also lose sight of the Christ in Jesus of Nazareth.

Therefore it is that those who in our age penetrate more deeply into the knowledge of Nature that has blossomed forth in the third period of evolution since the fourteenth or fifteenth centuries, feel the third great riddle of man's earthly development. They look back in history to the first great riddle—that of man's earthly nature; to the second riddle of his earthly death. And the third riddle arises within them, whispering something that as yet they do not like to face, although they feel it subconsciously and with a certain emphasis in their hearts. The Initiates of our age say to themselves: “We are living in the world which once spoke to man from out of the cosmos—spoke as the Spirit. In days of yore man lived a life of full wakefulness in the cosmos. Gradually this waking life in the cosmos, this feeling of oneness with the Christ Who descended to Earth as the Being Who preserves this awareness of the spiritual cosmos in man, faded away, and we are now living in a cosmos that is revealed to us merely in its outer aspect. Cosmic ideas are experienced by us only in dreams. The cosmos is weighed in the scales of a balance, observed by the telescope. Such is our dream! And instead of uniting us with the Spirit of the cosmos, this dream separates us from Him.”

And so the third great riddle of the sleep of knowledge, the sleep into which mankind has fallen, stands before those who live in the third epoch of evolution, the third epoch, not only of “uninitiated” but of Initiation Science.

Deeper spirits of the human race have felt this. Descartes felt it, for he finally began to doubt the validity of all knowledge yielded by outer Nature. But, to begin with, it was felt only dimly. More and more deeply there must enter into men the consciousness that the whole domain of knowledge of which they have been so proud for some five centuries, represents a sleep of existence. This third great riddle must stand more and more clearly before them. Why do we dwell in an earthly, physical body? Why do we pass through earthly death? And in the third epoch this question arises in the hearts of men: Why this sleep of a knowledge directed merely to outer Nature? How can we awaken from the dream that this “calculated” universe represents, how can we pass from this cosmos whose external aspect is revealed through Astro-Physics and Astro-Chemistry, and stand face to face with the cosmos that in the depths of our innermost being unites us once again with its deepest Essence? How can we wake from the dream into which knowledge has fallen in recent times?

Ex Deo Nascimur—this was the answer given by the Initiates in the earliest times to man's question, “Why do I live in an earthly body?” In the age of the Mystery of Golgotha the Initiates sought to solve the riddle of death by linking man with Christ Jesus Who had passed through the Mystery of Golgotha, answering in the words of a later tongue, In Christo Morimur. And it is the task of modern Initiation Science in this our age and in the following centuries, gradually to lead mankind to a divine consciousness, to a religious life, and make it possible for him to awaken in his innermost being a spiritual knowledge of the cosmos. The Initiation Science that must arise through Anthroposophy does not wish merely to be an extension of our present sleeping knowledge—although men are proud of this knowledge and its outer successes have been so splendid. Anthroposophical Initiation Science would awaken this sleeping knowledge, would awaken man, who is fettered in the “dreams” of reason and intellectuality.

Hence, the Initiation Science that would be borne by Anthroposophy is not a mere extension of facts and discoveries of knowledge, but an impulse to an awakening, an attempt to answer the question: How can we wake from the sleep of life? And so, just as the earliest Initiates had explained Ex Deo Nascimur, and those who came later In Christo Morimur—the Initiation Wisdom which bears within itself a future life of conscious spiritual knowledge, a life leading to a deepening of religious feeling, a divine consciousness—this Initiation Wisdom would fain lead man once again to know that the Christ Who passed through the Mystery of Golgotha is the Logos, weaving and working through the cosmos. And inasmuch as man will gradually grow to be conscious of his cosmic existence, the Initiation Science that is intended to inaugurate a spiritual Christology in the truest sense (as well as an Art of Education, for instance, in a narrower sphere), will strive to bring a religious mood into the practical life it ever seeks to serve.—“Out of God we are born as physical human beings”—“In Christ we die”—that is to say, “As soul, we live.” To these truths Initiation Science will ever strive to add the third: “When we press forward through the new Initiation to the Spirit, then even in this earthly existence we live in the Spirit.” We experience an awakening of knowledge whereby all our life is bathed in the light of true religion, in the light of a moral goodness proceeding from inward piety. In short, this new Initiation Science endeavours to supplement the answers to the first and second riddles of Initiation as expressed in Ex Deo Nascimur and in, In Christo Morimur—although at the same time it solves them anew and restores them to the soul of man. It endeavours to bring afresh and in full clarity to the human heart, this other truth—a truth that will awaken the Spirit in heart and soul: In the understanding of the living Spirit, we ourselves, in body, soul and Spirit, shall be re-awakened—

In the last lecture we began to consider aspects of mankind's post-Atlantean evolution which can provide a key to our present problems. Current events do indeed present a riddle to those who attempt to understand them merely by means of the materialistic concepts and ideas of our age. That we are in need of new ideas must be obvious from the many things we have considered. Concepts that sufficed in the past are no longer sufficient to understand present-day life which has become so much more complex. I have for years repeatedly emphasized in various lectures something which I believe to be of utmost importance for the present time.

I have repeatedly said in various places the following: If we survey the field and scope of thoughts and ideas, by means of which attempts are made to understand the world and attain a glimpse behind the scenes of external physical reality, we shall find that the most valuable of those ideas originated in the fourth post-Atlantean epoch. The fifth post-Atlantean epoch which began in 1413 has not produced any ideas that are fundamentally new. Certainly it has produced, in admirable fashion, an enormous amount of new facts and combinations of facts. However, they are understood in the light of the old ideas. Let us take an example: What Darwin and his successors have brought together, in order to demonstrate organic relationships, has been introduced into the concept of evolution; but the concept of evolution is in itself not new; it stems from the fourth post-Atlantean epoch. When concepts and ideas are taken seriously and their true nature and reality is understood, then it will be seen that this way of dealing with issues permeates all spheres of knowledge.

Only when Goethe brought the ideas from the past into movement can it be said that a step forward was made. He saw in the concept as such the possibility of transformation, of metamorphosis and thus introduced something quite new which as yet is not properly appreciated. Concepts of blossom, of fruit and so on he saw as transformations of the basic concept “leaf.”¹ To recognize a living mobility in concepts and mental pictures is something new. It enables one to transform concepts within oneself so that they follow the manifold metamorphoses taking place in the phenomena of nature. I have for many years pointed out that this is Goethe's most important discovery, a discovery whose further development is to be found only in spiritual science. Spiritual science alone brings man new concepts enabling him to penetrate true reality.

It is of special importance that the concept of history should be widened. In our recent considerations we have in fact worked with a much extended concept of history. This enabled us more particularly to recognize how the constitution and whole disposition of man's soul has changed. Just a few centuries ago man's soul was fundamentally different from what, in conformity with human evolution, it is now. I drew attention to the fact that during the first, the ancient Indian epoch, man continued his bodily development right up to the ages between 56 and 48. I tried to illustrate this by saying that whereas today in the child and youth the development of the spirit-soul being takes its course parallel to the development of the physical body, in that ancient cultural epoch this continued right into the fifties of a person's life. Today man no longer notices when his body passes beyond the 30th year. All he is aware of inwardly is that in childhood his muscles become stronger and the nerve functions change. It is during this time when changes take place in muscles, nerves and blood that he notices the soul-spiritual element following a parallel development to that of the physical organism. Then comes the time when the soul and spirit cease to be dependent on the organism. However, in the ancient Indian epoch, the dependence persisted, and this is something we must consider in more detail.

Man was at that time, just as he is now, more or less consciously aware of becoming physically stronger during childhood, aware also that at the same time his life of will, of feeling and also his mental life became different. In other words, he was aware during childhood and youth of his soul's dependence on the growing, thriving, flourishing life of the organism. Then came the time when he reached the middle of life which occurs in his thirties; the 35th year must be regarded as the middle of life. Today man is not aware of going through the middle of life the way he is aware, for example, of going through puberty from 12 to 16. But in that ancient time man was aware of this; he sensed to a certain extent, that before he reached his thirties life had welled up within him, had grown ever stronger till it reached a climax and now had begun to recede. He sensed that growth had stopped, that the formation of nerves had come to an end and that from now on he would remain as he was. Those who were particularly sensitive even felt their life forces become sluggish and recede; they felt ossification taking place and that they were becoming mineralized.

When man at that time reached his forties he felt that a decisive decline began, that the organic life was withdrawing. But he also experienced something which can be experienced no longer, namely his soul's dependence on the declining life of the body. Thus, in that ancient time man experienced going through three stages of development whereas now he experiences at most going through one.

How were the three stages experienced? Let us look quite carefully at the dependence on the thriving, flourishing life forces during the body's growth; let us establish initially that an individual felt himself to be thoroughly healthy—something very few people do today—so that he strongly experienced that the healthy, flourishing, thriving life welling up within him was carried by the spirit. After all, what grows is not the merely physical substances taken in as nourishment; it is the spiritual forces underlying the body that cause growth and development. One can look at one's origin as a human being and say: My body came into being through hereditary substances; the spirit united itself with the body and caused its growth and development. In that ancient time man's spirit-soul being felt itself within the body; its healthy dependence upon the body was felt to be brought about by God, and indeed by God the Father. Man at that time said to himself something like this: I am placed into the world with forces of growth, of thriving, and provided one pays attention and has a feeling for what takes place in the body, then the soul can sense in the growing and thriving the effect of the Father God. Man felt related to nature, that human beings grow and thrive just as plants and animals do. He felt related to natural existence and felt the Father God within himself. Thus you see that something which today can take place only under exceptional circumstances was in that ancient time experienced simply as part of life. Then began the period in the life of the individual when he passed through the middle of life and therefore through the culmination, the climax of the growing, thriving life forces, and then the time of decline began.

As we have seen, the growing, thriving life of the healthy body, upon which the spirit-soul being of man knew itself dependent, called forth the feeling “ex deo nascimur,” “from God I am born.” Man felt he originated from God, who also caused his further growth and development. When he passed beyond the middle of life, he could still detect during ordinary waking consciousness the thriving life forces. This was partly because he still remembered his spirit-soul being's earlier dependence on the bodily nature and because he could observe growth and thriving of a similar kind in external nature. However, during lowered states of consciousness, such as dream or sleep and also during the state of atavistic clairvoyance, the astral body and I withdrew from the declining life forces which remained connected with the physical body. It is during sleep that the declining life forces are particularly important to man. In that ancient time those who reached the age when their life forces were declining perceived them particularly in such states of lowered consciousness. And when the physical body began to withdraw and become sclerotic, the soul began to live within the spirit of the whole cosmic environment. Thus in that ancient epoch, when man had passed the climax of the thriving life forces and the body's decline had set in, he perceived in waking consciousness the spiritual in all natural existence; in states of dream, of sleep, or of atavistic clairvoyance he perceived the spirit that pervades the whole cosmos.

Try to imagine these experiences: Man felt his awareness of the spirit-permeated, God-ensouled nature alternate with awareness of the spirit of the cosmos; one kind he experienced as ascending, the other as descending. Thus he was directly aware of the union of the spirit of the cosmos with the spirit of nature and was conscious that the spirit of nature is on earth and the spirit of the cosmos in the earth's environment. He knew that they are related, that they weave into one another and that during his life man passes from one to the other. When his life forces began to decline after having reached their climax, he experienced becoming permeated with the spirit of the cosmos, later known as the Christ.

At that time, during their forties and beyond, people experienced their spirit-soul being's dependence on their declining life forces, especially during dream, sleep and other states of semi-consciousness. If they lived beyond their forties, they became aware of the spirit itself, the spirit which is not linked to matter, but lives as spirit. From their forties onwards they perceived the Holy Spirit. Thus when we look back to that ancient time we find that people in the course of their life perceived directly the Father-God, the Christ-God—who had not yet descended to earthly existence—and the Holy Spirit. Such direct human experiences are the basis for the ancient religious traditions, to be found everywhere, of a divine Trinity.

We see in this how one truth complements another, which is something that must be recognized more and more as a feature of science of the spirit. If it were recognized, we would not hear remarks, such as those made recently to a member of our movement, to the effect that what is said in our lectures is all very beautiful but lacks all foundation. Such a statement is just about as clever, or should I say stupid, as it would be had someone said, when Copernicus established that the earth circles the sun and consequently cannot be fixed on a base; Oh, but the earth lacks all foundation—planets and stars must be sitting on something! Just as planets and stars are self-supporting physically, so it should be recognized that the science of the spirit is an edifice whose individual aspects are mutually self-supporting.

We now come to the ancient Persian epoch during which, as described, man's natural development continued only in his forties, that is, to the ages between 48 and 42. You will realize that this meant the direct vision of the spirit in its purity faded, though there was still an awareness of it. Those who lived beyond the ages between 48 and 42 could still be aware of the Holy Spirit.

Then came the Chaldean-Egyptian epoch. Mankind's general age dropped to that between 42 and 35. Vision of the spirit in its purity clouded over. Towards the end of this epoch it was really only those initiated in the mysteries who could know about the pure spirit. In the mysteries everywhere one could, of course, learn through direct vision about the secret of the Trinity. But as far as ordinary life was concerned understanding of the spirit receded. However, in this third post-Atlantean epoch man was still strongly conscious that in the cosmos, in the heavens, an ascending and descending spirit lives. Consciousness of the cosmic Christ was general. Man was still strongly conscious of his connection with the world of the Gods.

As we come to the fourth post-Atlantean epoch all this changes. During this epoch mankind's age corresponded to that of individual man between 35 and 28. At the beginning of this epoch, which began in 747 B.C. and ended in A.D. 1413, it was still the case that when a person reached the same age as that of mankind, 35, he still had imaginative knowledge of the Christ Spirit. However, at the end of the first third of that epoch, when a third of Hellenism had run its course and modern chronology began, mankind's age was about 33. Man's dependence upon the flourishing, up-thrusting life forces no longer lasted beyond the point of their culmination though the dependence was still experienced much more strongly than was the case later in the fifth epoch. Man was still conscious of the Father God, but consciousness of the cosmic Christ gradually faded. Then came the event which replaced what was lost from consciousness. Just as mankind's age dropped to that of 33, the cosmic Christ descended to the earth and entered the body of Jesus of Nazareth. The Christ force spread over the earth and, from another direction, bestowed upon man what formerly he had possessed as an immediate human experience through his spirit-soul being's dependence upon his physical-bodily nature. This is the immense significance of the Mystery of Golgotha. It explains the significance of what is understood by “the promise of the Holy Spirit.” A time had begun in which the Holy Spirit must be attained from within, independent of man's bodily development, through the impulse initiated by Christ. The connection man formerly had with the spiritual world came about purely through the way his soul and bodily natures were interrelated; this now changed. What had filled man's consciousness thanks merely to normal evolution gradually vanished.

Then came the fifth post-Atlantean epoch. Mankind's age dropped to 28 and will drop to 21 during this epoch. As I have mentioned we live at the time when mankind's general age is about 27. Therefore (and this must be continually emphasized) it is now necessary that within the soul, forces are initiated which do not arise because bodily forces shoot into the soul. Now spiritual impulses, engendered independently, must be established in the soul, impulses which further the soul in its independence from the body. A healthy person leading a healthy life can sense the dependence on the Father God up to about his 30th year; that is, as long as the forces of growth are still thriving in his body, even if only those of his muscles. As you will realize, it is essential that, as the fifth epoch progresses, there should develop a healthy sense also for the divine spiritual element that withdraws from the forces of growth. A sense and feeling for this was still vivid in the fourth post-Atlantean epoch right up to the 15th century. In that epoch mankind's general age corresponded to the middle of life spanning the ages between 35 and 28. Already mankind's age is one year less; because of this, the bodily constitution of man makes him inclined toward materialism and atheism. The spread of atheism is due to man's bodily organism. It will spread ever more unless a spiritual counterbalance is created by impulses that originate purely within the soul, developed in complete independence of the body. Man becomes an atheist when he ceases to participate in the forces of growth and thriving, and therefore no longer experiences himself as a healthy, complete human being. That is why I have said that one can only be an atheist when one does not, in a healthy way, sense one's spirit-soul being's connection with the growing and developing bodily nature. Spiritual science recognizes atheism as an illness that will increasingly take hold of man in the course of his normal evolution. This is because man will more and more lack the support provided by the bodily nature which enables him to grasp reality in general.

To deny or fail to recognize Christ must be regarded as a misfortune, a tragic destiny, for Christ—from the external world—comes to meet man full of grace. To fail to recognize the spirit must be regarded as soul blindness. To be an atheist is an illness; what is meant is, of course, illness in the widest sense. It is necessary to make these distinctions.

From what has been explained you can see that if one truly wants to understand the evolution of the human race, a completely new concept of evolution is needed. The Darwinian idea of evolution is dreadfully abstract; once its crudeness has been recognized it will be realized that along that path no progress is possible. Evolution follows, as we have seen, an ascending as well as a descending line. The view of today's superficial materialism is that evolution starts from a certain form of life which then progresses to ever higher stages, thus believing that there is a continuous trend towards ever greater perfection.

During post-Atlantean epochs man's evolution goes in the direction of his soul and spirit becoming ever more independent of the body. During the earlier epochs there burst into his soul and spirit, from his bodily nature, comprehension of the Father, the Son and the Holy Spirit. The first to fade was comprehension of the Holy Spirit, next that of the Son, and we are now at the stage when, in ordinary life, comprehension of the Father is fading. This fading comprehension of the Father has its origin in man's life of feeling, for as I said, man is at present more or less conscious of his soul-spirit's connection with the bodily nature. This is related to something else. Bear in mind that in general man's spirit-soul being receives less and less from the bodily nature, with the consequence that, if man wants to approach the spirit, he must do so along paths where there is no support from the bodily organism. This accounts for the fact, clearly perceptible to those able to observe such things, that man produces ever fewer concepts and ideas. The concepts and ideas at man's disposal in ancient times bubbled forth, so to speak, from his bodily nature, for all matter contains spirit and this the body simply handed over of itself. But now the body provides man with fewer and fewer concepts and mental pictures. So, expressing it somewhat drastically, he must now rack his brain more and more or, if he is too easy-going, not rack it. Either way he no longer finds concepts welling up within him; he must turn to spiritual knowledge if he wants to acquire them. Spiritual science provides mobile concepts which, in contrast to the rigid, lifeless concepts understood by means of the physical body, must be understood by means of the ether body. Thus, in the course of normal evolution, man becomes ever poorer in concepts. The way he is naturally organized prevents him, if he refuses the path of spiritual knowledge, from delving into true reality.

This explains the present situation. It makes comprehensible what must be described, without levelling any criticism, as the cause for man becoming ever more obtuse without spiritual knowledge. These are things that must be faced in deep earnestness. The brain will gradually become more and more mineralized, it will become a blunt insensible instrument with which ideas capable of delving into reality can no longer be formulated. Only people who make no effort and feel no inclination to understand what is actually taking place in the world can pass these things by. Yet it is of utmost urgency that one should try to understand.

Provided one is not asleep, one cannot be unaware of the many curious things that occur. However, most people are asleep for they are aware only of what takes place on the surface, not of the effective impulses beneath. If one pays attention to what goes on there is much that seems inexplicable, for without spiritual insight one is helpless in face of these riddles. An event that illustrates this quite aptly took place recently in Austria. A certain Robert Scheu, a man of great idealism, has tried for decades to bring about what he visualized as a movement of a cultural-political nature.² He is concerned about the kind of issues often discussed in our circles. In his endeavour to discover new approaches to political issues, he gathered around him a group of intellectuals. His aim was that together they should discover policies that would ensure greater spiritual influence in people's lives.

This start to the project would have been commendable if by bringing intellectuals together, spiritual influences in people's destinies could be ensured. But what induced Robert Scheu to start this venture in the 1890s? The impulse arose within him from an indefinite feeling that things could not go on as they were; he felt some essential ingredient was missing in life which must be discovered. Needless to say he has not found what mankind so sorely needs. Like so many others who vaguely feel something is missing, he looks upon spiritual science as fantastic superstition. Such people consider themselves far too clever to be concerned with matters of this kind. However, Robert Scheu does feel very strongly that something is lacking. He says the following: “My fundamental conviction, which I herewith repeat, is: As far as cognition, as far as mental activity is concerned, our time is far ahead of the times.”³

A curious expression—what does he mean? He says nothing about the fact that thoughts have become blunted; he is only aware that today's intellectuals are clever in the sense that they can produce abstract ideas like clockwork, and are so sure of their judgments because of the transparency of their abstract ideas. That is why he says that “as far as cognition, as mental activity is concerned, our time is far ahead of the times.” In other words, people are very capable of producing thoughts, but these thoughts are of the kind I have described, quite unrelated to reality. Thus one could also say: Our time is far behind the times. Scheu goes on to say: “As knowers we have become decadent, our thoughts are too rarefied.” That is certainly true of modern man. We need only look at our literature or observe everyday life. Just think of all the intricate thoughts people spin out, but thoughts that are quite incapable of penetrating reality. Hence Scheu is right when he says: “As knowers we have become decadent, our thoughts are too rarefied, too translucent; we are still dominated by the Middle Ages. The reason is that the furnace in which thoughts ought to be recast does not function.”

Scheu expresses himself with feeling in a strange way, but what he says is based on a true sense for what is lacking in our time. Indeed the “furnace” does not function in which thoughts, lost in nebulous abstraction, could become so inwardly strengthened, that they become able to unite with reality. He recognizes that thoughts have become abstract to the point of decadence and that a great number of people have poured our abstract ideas concerning socialism, social-democracy and liberalism with marvelous logic, especially in marxism. Combinations of such abstractions are also possible such as national liberalism, social liberalism and so on. We also have abstract ideas about conservatism. On the basis of all these abstractions—abstract because the furnace is missing that could transform them—one builds up parliamentary systems, representative systems and the network of ideas on which are based liberalism, social liberalism, social democracy, conservatism, nationalism and so on.

Robert Scheu has done what from his point of view is not a bad thing; he has attempted with the means at his disposal to replace the abstractions with reality. Instead of the abstract ideas he wants inquiries set up, maintaining that those who are knowledgeable about an issue should be the ones to judge what should be done about it. After all, whether one is a liberal or conservative is of no great moment when it is a question of organizing the sale of oil or arranging art galleries. What matters in such instances is insight into oil distribution or knowledge about art. Robert Scheu did in fact arrange inquiries into various issues and saw to it that people who made the inquiries spoke about them. A very ingenious start.

He attempts to decide where what he calls the “furnace” is, or ought to be, located. He asks, “Should it be the parliament, the congress? Or should one look for it in the administration? And do the parties uphold the system of representation?” He further points out that “the system contains programs of fundamentally conflicting interests; the parties do not grasp the real issues of life to which they have a purely deductive approach. They are only interested in what constitutes means for enhancing the power of the party.”

Here is someone who for once realizes that the rarefaction, the abstractness of thought—one could also call it dullness, obtuseness, for the thoughts have no contact with reality—have a direct effect on life. He links this problem with the problems of development in social conditions, whether under the system of representation or any other form of government. He is fully aware that no, solution is possible by treating the problems in the old manner. He ponders the possibility of discovering from life itself what could bring order into the structure of-social life; he has in fact done much in this direction. What is interesting is that he now looks back at his efforts and asks himself, “What did I actually attempt to achieve?” What he tried to do was to penetrate to the reality of the issues. However, he expresses this in today's abstract terminology by saying, “I replaced deduction with induction.” These kinds of expressions one meets with everywhere. But Robert Scheu is not altogether satisfied with the result of this endeavour; that is why at the end of the article in which he presents the whole story he says, “I have come to the conclusion that my inductive approach to cultural and political life needs to be completed by a deductive approach. I realize the problem is like a tunnel that must be excavated from both ends if a breakthrough is to be achieved. The mental work necessary must be a joint effort of all Europeans of good will.”

So you see that Robert Scheu comes to recognize that the problem must be approached from two sides. What he does not recognize is the source from which concepts and ideas, allied with reality, must be drawn. He comes to a standstill and does not really believe in his so-called inductive approach via all kinds of inquiries. In any case, to make inquiries is to approach reality from one side only. The approach to the other, the spiritual side, would be the search for the spiritual aspect by means of spiritual knowledge.

Everyday practical life demands spiritual science. This is not suggesting anything out of the way or difficult; rather, it is a thought that essentially belongs to this very moment in mankind's evolution. Just imagine how fruitful spiritual science could be if people would overcome the prejudices which blind them to its reality. Without spiritual knowledge one only arrives at absurdities which deteriorate into all kinds of ridiculous situations. This becomes very obvious when one lives within the mobile concepts of spiritual science. Robert Scheu, for example, wants inquiries set up into the various branches of social life; he wants people who are knowledgeable to speak on the issues. One such issue he wants altered through an inquiry is the system of registration of domicile; just imagine what that would mean at the present time.

However, he does represent a striking example of the fact that people are beginning to feel that something is lacking, but cannot make the decision to turn to what is necessary. Yet I have always tried from the beginning to prevent spiritual science from becoming abstruse and sectarian. I have tried to let it flow into life in response to human requirements. Whenever my advice was sought I tried to give it in accordance with each person's individual need. It must be said, though, that the present materialistic way of life creates huge difficulties in applying such advice. It is understandable that a manufacturer would find it strange if told that science of the spirit could help him run his business better. Yet one could hope that it would work at some point.

A man came to me some years ago who said he wanted his scientific work to be enhanced by spiritual science. We spoke about his scientific work. He was wonderfully erudite; he had really mastered Babylonian and Egyptian archeology to a remarkable degree. I tried to work out with him where the threads could be attached to today's knowledge which would allow spiritual science to flow into his endeavors, so that at least a part of his science could be fructified by spiritual science. He had what modern science can say about the subject; from us he found what spiritual science can reveal about it. He had both—but he could not bring forth the will to penetrate and illumine the one with the other.

If one does not develop this will, one will never understand what is actually intended with spiritual science. One will rather be inclined to make the science of the spirit into merely one more doubtful mysticism so beloved by those who belittle earthly life. There are those who have the view that this life is worth nothing; one must rise to a higher life. One must rise from this world of the senses into a reverie—then a higher life will arise. Why bring up one's children properly here when one can rather think about one's prior incarnations? That brings one into the higher regions and so forth. That is not what is at stake here. What is essential is that, in the area where one stands, one can make science of the spirit fruitful. It can be made fruitful everywhere. Life demands it.

One would wish to have something more than words today to make that comprehensible. Who feels today what lies in words? Who really feels into words? Feeling with words—that is something that humanity has almost lost, at least in that portion of humanity to which we belong. Let me use an example. [^* ] When someone says, “You did your job pretty well” (ziemlich gut), who feels much more today at these words than “You almost did your job well” (fast gut)? “Pretty” (ziemlich) is “almost” (fast). We say one instead of the other. Place your hand on your heart and say you don't feel “almost” when someone says “pretty” (ziemlich) in that way! But “pretty” (ziemlich) is a word which has referred to activities and products which were done properly or decently (geziemend). Who feels anymore the “proper” (geziemend) in the “pretty” (ziemlich) in this case?

Or, who feels in the word “Zweifel” (doubt) the fact that it carries the “Zwei” (two), that one stands before something which divides into two? Who feels indeed the “zw, z-w”?^** But wherever the “zw” appears, you have the same sensation as in doubting (Zweifel), which divides the things in two. “Zwischen” (between)—there you have the same! “Zweck” (goal), “Zweifel” (doubt), “zwar” (indeed)—try to feel it! Feeling can lie in all speech relations. But our words have today become an exceedingly worthless currency. Therefore one would really like to have something other than language to give a penetrating impression of what is necessary for today and what spiritual science could give. The way speech is used today deadens thinking even more than is happening anyway as an effect of natural evolution. The result is a chaos of obtuse thoughts written and printed everywhere.

One could sweat blood, as almost happened to me this morning when I picked up a book by Dr. Johann Plenge, professor of political science at the University of Munster in Westphalia.⁴ This man claims to have unraveled a great contradiction which developed between the ideas of 1789 and 1914. He regards himself as an extremely important fellow, but let that pass. On page 61 of his book one comes across an astonishing sentence. I shall now be somewhat pedantic, but the pedantry refers to something subtle, and those who can feel it, will do so. The sentence on page 61 slugged me—excuse the expression. It says: “Imagine you were a future historian who one day hears about the world catastrophe of 1914.” What is one to make of a sentence like that? He imagines a future historian who suddenly hears about the world war of 1914. So during his whole youth he has never heard of it, but only does so quite by chance when he is a writer of history! One really can no longer be living within living images to be able to produce something like that. He tried to characterize the nature and significance of ideas. He points to ideas that run through mankind's history, saying that ideas can emerge and again withdraw. In this way he attempts to discover the essence of ideas. He tries to show how ideas unconsciously emerge in primitive races and gradually become more conscious. During his attempts he comes up with the following: “A civilized nation in the making lives according to the example of an imagined ennobled humanity. The position of Homer in antiquity is the best example of such a formation of an idea-complex.”

So, the position of Homer in antiquity is an example of the formation of ideas! One might just as well say that the role of a court advisor is an example of how an idea-complex is formed. It is impossible to think along with something like that if one wants to connect living images with one's concepts. When one is used to doing so from youth, sentences containing such affectations in words are experienced like a slap in the face. They remind me vividly of a professor who began a course of lectures by raising 25 questions. He is a professor of literature who has become very famous indeed. I shall not name him, for you would not believe me. Having put his 25 questions he said: “Gentlemen, I have placed before you a forest of question marks!”—So one had to imagine a wood composed of rows of question marks. Ask yourselves what sort of thinking it is when thoughts remain unrelated to reality, when a person does not live in his thoughts, and they result in nothing but verbiage.

This is a situation that is not uncommon; one comes across the strangest assertions. Plenge, for example, says, “Like the astronomer, so the true historian is able to forecast events.” And then the good fellow proceeds to show how things developed in the period leading up to the catastrophe of the present war. Since he regards himself as a truly great historian, he should be well able to forecast such a catastrophe, but though he has written several books on external affairs, he has not done so. This troubles him; he therefore explains how he has done it after all. And how has he done it? He says, “Well, I have shown that because of the way things were developing one had to strive for peace with all one's strength and power; then I have shown that, as things were, only the war could come.” No one can deny that to be an accurate prophecy! It is comparable to my having two coats and saying, Provided I will not wear this one tomorrow, I shall be wearing the other one. And he continues in the same vein, for when he speaks about how he faltered between forecasting peace or war he says—or rather he quotes himself (quotations are a peculiar feature throughout the book), “To make such a forecast one must let one's fantasy play with the idea of war.” What a sentiment! To suggest that one should indulge in fantasy of war in the years leading up to the present catastrophe reveals an attitude of incredible irresponsibility.

As I said, quotations are a peculiar feature of this book by Plenge. The book is associated throughout with an article that appeared in a daily newspaper. The article is quite inoffensive, written by an unknown journalist who rebels against Plenge's “discovery” of the way ideas had changed by 1914. What makes the composition of Plenge's book peculiar is that on the first page one finds the newspaper article reproduced, or as much of it as Plenge found suitable for his purpose. He speaks about the article, quoting it again on page 21. So the article has now been read twice. He then continues and quotes part of it for a third time. Towards the end of the book, having quoted the article three times, he does so once again, So you have a book with a newspaper article quoted four times.

I chose such concrete examples in order to make clear how things really are and to show also what is necessary. I want to demonstrate that science of the spirit is what is needed, what must intervene in present affairs. The things I have spoken about may seem like trifles; nonetheless they are closely connected with the great issues with which we started our considerations. This I ask you to bear in mind during these lectures.

• 1. Johann Wolfgang von Goethe, 1749–1832; Naturwissenschaftliche Schriften, edited by Rudolf Steiner (Rudolf Steiner Verlag, Dornach, Switzerland) 1982. Original edition by Joseph Kiirschner, 1883–1897.
• 2. Robert Scheu, 1873–1964, Kulturpolitik, Vienna, 1901.
• 3. Ibid.
• *. This portion of Steiner's lecture used characteristics of German words unique within that language for those examples. An analogous substitution of the word “pretty” for “ziemlich” has been used in the following rendering for the English reader. The analogy is not direct, since “pretty” and “ziemlich” have diverging semantic roles and heritages; it is nevertheless imperfectly useful in grasping the speaker's train of thought.
• **. Pronounced as one would pronounce the letters “ts-v” in English. This sound has not carried over into English, although a similar combination of letters, today unpronounced, remains in the word “two” (German dialect “zwo” = “zwei” = “two”).
• 4. Dr. Johann Plenge, 1874–1963, 1789 and 1914. Die symbolischen Jahre in der Geschichte des politischen Geistes, Berlin 1916.

[Record of Participants: The community of founders gave its leadership the following structure on this day: They appointed Friedrich Rittelmeyer, Emil Bock and Johannes Werner Klein as the senior leaders, Gertrud Spörri as titular senior leader; and Friedrich Doldinger, Johannes Perthel and Alfred Heidenreich as leaders.

Rudolf Steiner brought two pictures of Christ to the meeting that morning: a painting by an unknown master from the Brera Gallery in Milan, and a painting of the Crucified by Matthias Grünewald (Karlsruhe). The pictures were hung one above the other on the blackboard, and on the lectern in front of it, with the help of a board and cloths, an altar table was improvised, on which a candleholder with seven candles was placed.

The stenographer only recorded the following words of Rudolf Steiner:]

First of all, the picture will be present as a symbol of the power that comes into effect with this ceremony, and we will replace the consecration that would otherwise be given to such a picture by consecrating this picture in spirit for a moment for a ceremony by speaking the words:

The power, the word and the light of Christ may work, create and shine in that which His followers do here today.

May God the Father be in us
the Son-God creates in us,
The Holy Spirit enlightens us.

[The following swearing-in of the priests was not recorded by the stenographer.

The swearing-in continued in the afternoon. Afterwards, Rudolf Steiner gave the following short address:]

My dear friends! You have taken the oath before God and Christ and invoked the Spirit of God in order to be His servant of the word. If you work with the same attitude that was in the words that were spoken out of your head, your heart and your whole being to Christ, if you work with the whole spirit of these words, you will be able to carry out your duties in a worthy and proper way. You must keep in your heart, in your head, in your whole being, what has been the spirit of these words, in every hour of your future earthly existence, by working and wanting to work for the salvation of human souls. This is what must be said at this moment, invoking

Christ's strength and Christ's word and Christ's light,
that it may permeate us,
that it may fill us,
that it may enlighten us.

And out of this spirit, I shall advise you on all that you wish to inaugurate here and now point out to you the meaning that should, so to speak, substantially permeate the whole of your work, so that you feel: you may work out of a different light from the one that your outer eyes see; you may work out of a light that strengthens the inner man. And you will also feel more and more how the word comes to life and takes wing, which must be spoken to man when the Christ dwelling in the heart of man throbs through this word, when he is the soul and the spirit of this word. And you shall feel this when you go before the community. When you go before the community, you shall feel:

Christ's power, Christ's word, Christ's light
work in me, so that what comes from me may
live in the seer, even if I myself am blind.

We must carry this humility of our consciousness within us, so that all that is naturally and inevitably weak in the earthly human being may be strengthened by the power of the indwelling Christ-being. In this way our work will proceed in the spirit of the Mystery of Golgotha. And in this way you will be servants of the Word, servants of the Word of Christ, and servants of Christ Himself.

This is what you should bear in mind when you take your oath. This is what I, if I am to be a true advisor to you in all your deeds, should once again firmly inscribe in your memory today in this hour.

To each one of them, first to the three senior leaders, then to the titular senior leader and the three leaders, then to the others.

Remember this
And even if you were blind
blind, Let the light of Christ shine in your heart.

To all:

We have carefully considered all of this, felt it deeply, and will do our best to fulfill it.

The three top links

Yes, so be it (three times).

The titular top link and the links:

Yes, so be it (twice).

The others:

Yes, so be it (once).

Rudolf Steiner:

Yes, so be it
Yes, so be it
Yes, so shall it always be.