The Rudolf Steiner Archive

I didn't want to use several images as an introduction to my art history lecture today, but limit our observational introduction to only two images, both which will be placed into the newer historical development of mankind. We will then link these to the introduction of cultural epochs as we have done in earlier years.

Look at this first painting to which our primary observation will refer; a painting you know well, the so-called “Disputa” of Raphael.

Let us visualize the painting's content briefly: below, in the centre, we see a kind of altar with a chalice on it and the host, a sacramental symbol. To the left and right are religious individuals and we recognise them as teachers, popes and bishops according to their drapery. Opposite the middle, the group is seen as moving from left and right according to the hand gesture of a person directly right of the altar. According to this we observe that these individuals are taking part in something descending from above. As a result we see, by looking at the space close behind the altar where the group is positioned, into the landscape and directly above it—in the upper half of the picture—cloud masses accumulating. To some extent we see the infinite horizon within this space. From out of the middle of these cloud masses we see angelic genii rise, floating on both sides of the dove, bringing the Gospels, transported out of the undeterminable spiritual world. In the centre we can see the Holy Ghost depicted in the symbol of a dove. Above the somewhat receding Holy Ghost we have—clearly, the angelic figures carrying the Gospels are actually coming forward in perspective—the figure of Christ Jesus and above Him the figure of the Father God. Thus we have the Trinity above the chalice where the sanctuary is found. On both sides of the Christ figure we have corresponding groups; a heavenly group above, reflected below by the worldly group. On both sides of the central Christ figure appear Saints, the Madonna on his right and John the Baptist, followed by others: David, Abraham, Adam, Paul, Peter and so on. Still further up rising into the clouds are actual genii figures, spiritual individualities.

This image we have in front of us now—of course there are much better copies available—I would like to link this to the evolution of mankind.

Primarily we need to clearly distinguish between what is given here and what we can experience when we transport ourselves into the feelings of the time when this image was actually being painted. If we shift ourselves into the 16th Century and compare it with the complexity of sensations a painter would paint in, today, we need to say: at that time, in Rome, when Pope Julius II reigned and what worked in him as Julius II in the middle of his twentieth year to call Raphael to Rome, was at that time, and in every town, the human experience of something which lived as a deep truth depicted in this painting. Today of course something similar could be painted; but if it was to be similar to this painting in the scene design, it would not depict any true reality.

Such things need to be made completely clear otherwise one will never arrive at a concrete observation of human history but forever remain in abstract observations of a legend—a bad saga—which is called the history today in schools and universities. Every detail which we can lay our eyes on in order to understand this painting, to really understand it artistically, means every small detail has a certain meaning. Just think how Raphael, this extraordinary individuality Raphael, about whom we have often spoken, how he arrived in Rome. He too was in a body of a twenty year old and one can easily conclude that while he was mainly painting this picture, he was approaching the end of his twenties. At the time he was completely under the influence of two old people who had already experienced two great battles in life and who had plans and ideas, ideas who everyone, one could say, considered as most far-reaching.

Let us be completely clear: under the papal predecessors before Julius II, Rome was at the time basically completely different than during Julius II's reign. The most remarkable here, as predecessors, were the Borgias. One could say that during the time of Alexander VI Rome was gradually being developed as overlapping the old ruins and rubble work of the ancient world where the Church of St Peter almost expired and became impractical. Admittedly these people were filled with a certain nostalgia for the artistic immensity of antiquity and wanting to enliven it again. However, a strange incident happened between the Borgias and Julius II, just at the turn of the 15th into the 16th century. Beneath the room and hall which belonged to the Camera della Segnatura, Alexander VI had two frescoes painted which we want to talk about today. It is surely extraordinary that Julius II, the patron of Raphael, had shunned this lower room which had been the ordinary residence of his predecessor, as if ghosts of cholera and the plague circulated there. He shunned this completely, could not be bothered with artistic or any other events which had taken place there before. On the contrary he decided, according to his ideas for the rooms and halls in the upper storeys, to spruce them up as we can still see them today. We must just think of the mind-set of Pope Julius II in connection with the beginning of the 16th Century and how his mind worked quite differently to those of his predecessors.

The other patron of Raphael was Bramante. He had a plan in his head for the new St Peter's Church. Both Julius II and Bramante were already old people, as I said, who had the storms of life behind them. They called youthful individuals like Raphael to Rome to serve them, bring to expression picturesquely the new ideas powerfully rumbling in their heads, new impulses which they thought should penetrate humanity. One should look more closely at these impulses that originated in Rome and were to penetrate humanity from the beginning of the 16th Century onwards. These impulses depended from the one side on the close connection of the development of the outer Christian ecclesiastical world and then again, what the establishment of the Christian ecclesiastical world would relate to. On the other side it relates to the entire historic development of the western world. Just think for once, that today's human being has great difficulty in transporting his feelings and thoughts into a time, as it were, that have developed out of this image, so often named the “Disputa”. Even more difficult it is for contemporary mankind to transport themselves into centuries further back when Christianity already had power. I have often mentioned that people today have the impression that mankind were always as they are today. That is not quite the case, particularly in relation to their soul life, they were not like now. Just as with almost two thousand years before the Mystery of Golgotha something had been inserted into human evolution beside this Mystery which has spread into the breadth of social evolution, so something quite different to the Mystery of Golgotha came forth which we understand in a different way today. People imagine far too vaguely that at the time when this image was created, mankind was subjected to the discovery of America towards the end of the 15th century; secondly the entirely different social understanding came about through the invention of printing which finally, through Copernican and Kepler viewpoints established a new science.

Just look at this painting. I want to say: if a painter would paint it today it would not in the same sense of truth be what it was then, it can't be; because today one couldn't find the soul who would paint this image in the same sense as at that time when it was actually painted, who would objectively with such an imagination for the earth have been thus, as if America hadn't yet been discovered. These would be souls who look at up at the clouds with true faith, who imagine the spiritual world in the clouds as we imagine it today, who to a certain extent imagine the clouds as real spatial bodies. Such souls are no longer to be found today, not even amongst the most naive. However, we imagine the souls of those times incorrectly if we don't believe that the content of this painting was something directly reflected by them. Let us consider—what exactly is the content of this painting? Out of today's scientific viewpoint we could identify the content of this image: we are accustomed to say that Imagination is the first step to looking into the higher worlds. If we say: up to the 16th century mankind had a view regarding the world and cosmic space in relation to the earthly world, which depended on imagination, then this is the actual truth. Imaginations were at that time something lively; and Raphael painted lively representations of soul experiences. The view of the world, the world image, was still at that time something imaginative.

These imaginations were dispelled by the caustic power of Copernicanism, the discovery of America and the art of printing. From this time mankind took the place of imagination, what we call imaginative knowledge and imaginative perception, and replaced it with outer representational images of the world's construction in totality. Thus, while presently we imagine the sun, the circling planets around it and so on, the people then couldn't do so at all; when they wanted to speak about something similar, they spoke about imaginative images. A representation of such an imagination is this painting. In the centuries in which imaginative cognition developed gradually to allow such paintings like those Raphael made, came to a certain cessation in the 16th Century, these centuries are thus the 16th, 15th, 14th, 13th, 12th, 11th, 10th right back to the 9th Century, but no further back. If we want to go yet further back we won't find any real imaginative representations any longer if we ourselves want to experience imaginative art, as people did in these mentioned centuries, which we find difficult enough to raise in the soul today, imaginatively.

If we wish to experience what Christianity was before the 6th Century we need to imagine the Christian experience as far more spiritual than we tend to do usually. Augustine extracted only what he could use from the Christian imaginations. Yet by reading Augustine today one gets quite a different feeling for what else lived as a world view and as an image of the interconnections of the world with humanity at that time, so different from now. Of particular importance are the ideas which you find on reading Scotus Erigena, who taught at the time of Charles the Bald. One might say that these ancient centuries before the 9th were permeated with Christian thoughts experienced by those who at least elevated their thoughts to permeate their Christian thinking with highly spiritual imagination. One might say when humanity created a world view during these ancient times they included really very little of their direct sense experiences. From their world view they included much more of that which did not result from sense experiences but had been brought about by old clairvoyant sight of the world. When we go back to the first centuries after the Mystery of Golgotha and follow the Christian ideas then we find that these ideas are such than one would rather say—these people were interested in the heavenly Christ, the Christ as He was in the spiritual worlds, while what He became on the earth below they considered more as supplementary. To search for The Christ amidst spiritual beings, to think of Him in relation to super-sensory spirituality was their essential striving, and that came out of the old spiritual—then the atavistic—world view. This world view filled the ancient culture right down to the third post-Atlantean age. At that time it was thought that the earth really was some kind of supplement to the spiritual.

One should familiarise oneself with an imagination which is entirely essential if one would understand, would want to comprehend, how humanity actually developed from that time to now. With this imagination we must acquaint ourselves with the idea that the Europeans had by necessity to drive back spiritual imagination for the unfolding of their culture. This should be dealt with in sympathy and not antipathy—this should in no way be judged with a critical mind but the facts should simply be taken as they are presented: it was simply the fate, Europe's karma to acquire their culture in a way they had to. It was Europe's fate: pushing back spiritual ideas, curbing it so to speak.

Thus it became ever clearer and more meaningful that from the 9th Century Europe needed Christianity while spiritual ideas were being suppressed. A result of this necessity was the splitting of the Greek- oriental and the Roman Catholic Church. At that time it split the East from the West. This is very important. The West had the destiny to push spiritual impulses into the East. There they remained. One can really not understand what happens in the becoming of being human beings when one doesn't have a clear understanding of the need to repel spiritual impulses towards the East—to what is connected to Asia and to Russia as a European peninsula—from the 8th and 9th Centuries. These impulses were pushed together and developed independently from western European and central European life, and propagated into the present Russia.

This is very important. Only once this was properly established. Today there is a tendency not to consider things through relationships. As a result an event such as the Russian revolution apparently developed in a few months—someone or other came to this idea—while the truth pre-empting it lay in the background as a result of the specific course of events through the centuries, while spiritual life became invisible, impractical and pushed back towards the East and being stuck, yet still working in a chaotic, indefinable way made people stand right within events in the East. Yet this standing within it was really hardly living within it just like people who swim in a lake—if they have not exactly drowned—have seawater surrounding them. Likewise, what worked as spiritual impulses superficially in the East, still existed spiritually. People swam inside it and had no clue what pressed in on the surface from the 9th Century and which was then pushed back to the East, so that it could be safe guarded to survive and enter evolution later. People who originated in the East and who gradually developed from migration and similar relationships, into their souls the spiritual impulses were introduced which couldn't be used in the West, South and Central Europe.

The West retained something extraordinary. The East, without knowing—most important things run their course in the subconscious—the East, without knowing, remained steady on the basic saying of the Gospels: “My Kingdom is not of this world”. Hence in the East the leaning within the physical plane is always upwards, towards the spiritual world. The West depended on reversing the sentence: “My Kingdom is not of this World” by correcting it to make the Kingdom of Christ in this world. As a result we see Europe had the fate of constituting the realm of Christ outwardly as an empire on the physical plane. One could say from Rome the law was proclaimed since the 9th Century: break away from the sentence “My Kingdom is not of this World” by actually constituting a worldly kingdom, a kingdom for Christ Jesus on earth, which would be on the physical plane.

The Roman pope gradually became the one to say: My Kingdom is the Kingdom of Christ; but this Kingdom of Christ is from this world; we have constituted it in such a way that this Kingdom of Christ is of this world. However a consciousness prevailed that Christ's kingdom was not one which could be based on the 13 ground rules of external natural existence. People were aware that when they looked out into nature, lit by the sun's morning redness and the sunset's glow, by the stars, then it is not only a matter of what the eyes saw, what the ears heard or the hands could grip, but in the widths of infinite space at the same time existed something of the spiritual kingdom. Everything visible in the world is to some extent the last outflow, the last wave of the spiritual world. This visible world is only complete when one is totally aware that it is the outflow of a spiritual world. The spiritual world is real; humanity has but lost their sight of this spiritual world. It is hidden yet it is a reality, an actuality. When a person enters the gate of death and is particularly blessed, he or she steps into the spiritual world. In times past people were far more lively in their thoughts than we can imagine. When the blessed ones who had died went through the gate of death, they entered a world which we can imagine in the very present time—permeated with clouds, permeated with stars, piercing the orbit of the planets. It was something so concrete that the souls of the dead could create the upper group depicted in the painting. The souls of the dead combined what existed for them out of the past to depict this concrete mystery, this concrete secret of the nature of the Trinity in their midst: as the Father God—out of the character of the present: the Christ Jesus—and out of the reality of the future: the Holy Ghost.

In the reality of that present day world, if the physically sensed world did not appear as a mere illusion to people and let them live like animals, what differentiated itself in the reality of time had to appear on the physical plane in sighs, as a reference to the invisible spiritual world weaving and living above the clouds. Future generations have to have living signs for those not yet born and for those who are now passed over souls and are in possession of direct sight.

On the altar stands the Chalice with the Sanktissimum, the host. This host or wafer is no mere bit of external matter for people who stand on the right, left and around it, but this host is surrounded by its aura. Within this aura of the host forces work which pour down from the Trinity. Such imaginations experienced by the heads of church fathers, bishops and popes regarding the sanctity of an altar are incomprehensible by present day humanity. This imagination has elapsed in the course of time. A moment is eternalized in this painting by the people below the altar rising: here is the mystery which is positioned on the altar: something surrounds the host. This something can be seen by those who have died, namely the blessed ones: David, Abraham, Adam, Moses, Peter and Paul—these departed ones look upon this in the same way we on the physical plane would observe things in the sense world.

When we look at what is below, under the central sacred sacrament, we have to some measure an image in the lower layers of the painting of which a person like Pope Julius II said: This, in its great glory, I want to establish on earth in Rome if at all possible; such a kingdom, such an empire—not a state but an empire—in order for things to take place in this empire and be so enveloped by these auras that the past and its impulses live on in these auras. An empire that exists in this world but which, because it is of this world, contains signs and symbols for what lives in the spiritual world.

Ideas of this kind Julius II incited first in Bramante and then in youthful Raphael. Thus it came about that the young Raphael could compose this painting. In a way Julius II wanted this painting in his study, have it constantly before him like a holy saying on which Rome had to be based because it contained the most important things in the mysteries. However this empire had to be on this earth, of this earth with a spiritual inclusion.

If one allows all these experiences we have spoken about to work on one's soul, from its impression one might say: the spiritual world has been pushed back into the East since the 9th Century as is shown by the clouds driven backward and up, waiting for their time to come.

In contrast there were preparations being made in the West for the 5th post-Atlantean epoch in which we are all still living and in which we will live for a long time, which exists under the signature: My kingdom is of this world and this kingdom will increasingly become more of this world. However this kingdom which is of this world was founded nearly from the beginning of the 5th post-Atlantean epoch under the influence of old people like Bramante and Julius II, but also the youth Raphael. The most important historical things happen subconsciously and from this subconscious yet wise basis Julius II called Raphael. We know that humanity was becoming ever younger through the centuries; we know that since the beginning of the 5th post-Atlantean epoch the age of the twenty eight had been reached and it was now “27 years old”. Certainly Bramante and Julius II were old people but they were not as directly placed in the world as could the youthful Raphael in his young body with youthful forces of twenty-eight when he painted this way. This is an important spiritual background in the development of humanity.

We can recall how Raphael painted in the characterized thought (explained above) of Rome at the time; he painted to a certain extent in protest against the 5th post-Atlantean epoch for the fourth post-Atlantean epoch. This was not the case but let us hypothetically argue that it was thus in Raphael's soul: we can imagine that in his soul, in his subconscious soul lived knowledge which would be coming out of the 5th post Atlantean time. Out of this godless, spirit-robbed world of the 5th post-Atlantean time humanity's thoughts would be permeated with bare, barren and icy space where sun and spiritless planets depict the dreary space, spiritlessly imagining the world and try, according to spiritless laws of nature, construct the unfolding of the world. Let us imagine what had been presented to Raphael's soul: the reality of the spiritual emptiness of the 5th post-Atlantean epoch. Raphael's soul had counter acted: It should not be like this, I will throw myself against this mindless epoch with its imposed notions in frozen space with mindless mist in the form of the Kant-Laplace theories, with my lively spiritual existence. I want to permeate the imagination as much as possible in this dreary existence with true imagination which offers itself to clairvoyant understanding of the world.—Suppose this is what Raphael's soul depicted. Thus it appeared in his subconscious soul; it had even appeared in the same way in the soul of Julius II.

Our age really doesn't need to despise great minds like Julius II or even the Borgias as is done with historical winners, because history still has to reduce some judgements regarding our contemporaries—the greatest ones of our times—just as it did with the Borgias or Julius II and will be the case of individuals in the future. People present at that time just did not have a distance to it.

Raphael was born at the start of the 5th post-Atlantic epoch, one could say, as a child of the 5th post-Atlantic epoch. He was really born out of this 5th post-Atlantic epoch but as a lively protest against his age—he wanted to stand within its beauty which this epoch no longer experienced as real; this epoch strived to insert sensible spirituality into de-spiritualized certainty and impose that on the 5th post-Atlantean epoch, as has been discovered from spiritual research. Raphael's aim was more or less to depict clear images visible in the spiritual realm, imported from that realm into this world, in a painting filled with signs of the supersensible, thereby creating another world. As a result this image is through and through a true picture because it has originated in a lively experience arising from that time.

Just consider this particular time when the child of the 5th post-Atlantic epoch drew the entire imaginative, spiritual imagery of the 4th post-Atlantean time into the 5th. Roughly at this time, during nearly the same year, a Nordic personality slipped up the penitent's stair in Rome, the stairs acclaimed for their ability to be equated to godly work according to the number of stairs climbed, because the number of steps taken on the stairs meant the same number of days relieved of hell fire. While Raphael was painting in the Vatican the Camera della Segnatura and similar images, this Nordic person, so devoted, in full of belief, so concerned for his soul's salvation, ascended the stair—so many stairs for so many days free from purgatory, doing work to please God. While he was thus climbing the stair, he had a vision—the vision showed him the futility of such holy work rushing up the stairs—a vision which ripped open the veil between him and that world which Raphael as a child of the 5th post-Atlantean time was painting as a testament of the 4th post-Atlantean time.

You can recognise this person as Luther, the antitheses of Raphael. Raphael, even when he was looking around in the outer world, would see colour and form, all kinds of spiritual images, everything as expressions of the supersensible world yet reflected, expressed as sensual colour, forms and gestures. Luther was at the same time in Rome, filled with song and poetry, yet amorphous, formless in his soul, rejecting everything in this world which surrounded him in Rome. Like the spiritual world was pushed back in the 9th century into the East, it was now a testament of the 4th post-Atlantean epoch in Europe. Luther pushed it all back. Thus in the future the threefold world presented itself: in the East spirituality was pushed back, in the South it was somewhat divided as the testament of the 4th post-Atlantean epoch and again became pushed back and rejected. The musical element of the North took the place of the colour and form-rich testament of the South. Luther is really the antithesis of Raphael. Raphael is a child of the 5th post-Atlantean epoch, his soul however contained everything which lived in the 4th post-Atlantean time. Luther is a late-comer of the 4th post-Atlantean time, he doesn't belong in the 5th post-Atlantean epoch; one might say he was transferred from the 4th into the 5th. In his frame of mind Luther was completely within the 4th post-Atlantean time. His thoughts and feelings were like a person living in the 4th epoch but he was transferred into the 5th and lived now out of an echo sounding into the 5th epoch with its blatancy, its obvious natural history and ice fields of barren spirituality. Raphael had the soul content of the 4th post-Atlantean time; Luther, even though he was transferred out of the 4th into the 5th, had a soul standing right in the 4th post-Atlantean time but rejected everything external, he wanted by contrast to create everything which had nothing to do with external work and external human activities—a soul based solely between the formless inner connection of the human soul and the spiritual world, dependant on faith only.

Just think for a moment how a painter like Raphael would have painted out of southern Catholicism, and compare how it could be painted from a Lutheran standpoint. What would he paint? He would paint a Christ figure somewhat like Albrecht Dürer's; or he would paint a religious person in whose physiognomic expression one would recognise a soul with nothing in common regarding the material surroundings and the objects within this environment into which it has been imposed.

Thus one age connects to another. In the present time mankind has quite different ideas. This you see in paintings where Christ is depicted as a person amongst the people: “Come, Master Jesus, be our guest”—as human and equal as possible:

In our painting we have a group of Bishops, learned church fathers, and in the middle the obvious sign, the symbol. This points to the supersensible world; the Trinity is concretely included.

Let us lift out this “Trinity” in particular. We have another painting which represents this Trinity on its own.

At the top we see the Father God, below that, Holy Ghost and the Son. You behold these members as concrete content of the future, the present, taken out of the past. It would not have been appropriate in the world view of that present time to mix the blessed souls of the dead directly with the observation of the outer visible world. However Raphael used, in the sense of the imagination of that time, what he observed as the truth, the free view in the widths of natural realms. To a certain extend he had to express the blatant obviousness that filled the space was not the truth; but the truth places them within the space. Thus we have at the bottom—you still notice the line of the horizon—the width, infinity within the expanding perspective. To a certain extent protest is expressed against representing nature at present as a purely sense perceptible image.

Raphael didn't simply arrive at this image and hit upon the composition. In order for it to become clear, let us consider two of Raphael's preliminary sketches towards the painting's gradual development:

Imagine the entire story, from the time Raphael came to Rome roundabout the time Julius II called him to execute the commission in 1507, 1508, and try include this into the painting which he had in his imagination. Gradually he was first instructed by Julius II; gradually a relationship developed in him between space, nature and the supersensible and sensible aspects in the human group, how it had to be.

Also the other sketch refers more to the lower part than the first sketch, with still incomplete indications. You see it hasn't come into its own. What Raphael came to was this: he had to really imagine himself into that time and the relationship between the spiritual world and nature. In olden times, still up to the 9th Century, there was still a clear imagination of the relationship between the human past and the natural present. The people before the 9th Century—as grotesque as it may sound to mankind today—didn't think that when something was happening to them, it was by chance; no, they knew that when something happened to them it was because of the events into which they were being spun was where the dead were living, connected to them through karma. Before the 9th century the events which surrounded us place the dead before us. Such images diminished gradually and remained in the past as I have characterised for you in the 16th Century.

Returning once more to the 9th Century we arrive at an imagination which needs consideration: a timely separation between the natural- and the spiritual world was not apparent for these ancient folk. Nature was at the same time a continuation—before the 9th Century, mind you—a continuation of the spiritual world. Already during the Greek times the human being had introduced their own I into their world view, by using thinking. Raphael was painting—he expressed this in the upper part of the canvas in the image later called “Disputa” even though certainly nothing was being disputed—and introduced a female figure out of the symbolism of that time with the motto: DIVINARUM RERUM NOTITIA = divinely written comment. Basically before the 9th Century the world view included the “divinely written comment” and nature was like a wave of the godlike world extending below to where mankind found itself.

This entire notion, as I've mentioned, was pushed back to the East and the echo remained within the imagination, like a testament painted by Raphael from the 4th post-Atlantic epoch. In those days it was deliberated from the south to establish the kingdom of Christ on the physical plane itself as a real empire of power. Pope Julius II had even, like other similar personalities, written on his flag what he really wanted. He wanted to really establish this which could not happen because Luther came along, as did Calvin and Zwingli. He wanted to create the foundation for Christ's Empire in this world. He dared not say so. One can usually see this in such personalities as something esoteric. Julius II did not dare go through Italy as a commander in order to harness the Italians to his empire. He said it differently. He said he was going through Italy as a commander in order to free the Italian folk. This is what was said. In later times it was said something or other should be done to free the folk while this only hid the real goal. At the time however, many believed Julius II went through Italy to free the separate Italian nations. It didn't occur to him, just as little as it occurred or could in anyway occur to Woodrow Wilson, to set some or other folk free.

Now, you see, here we have this immense border, one might say, between the two time periods: the backward push to everything southerly. Retained from this is the division in the world view in the Greek time. It was clearly as follows: What had streamed through nature as deeds of the dead was no longer present when people developed spiritual powers in themselves, unfolding it in their souls; it then doesn't become DIVINARUM RERUM NOTITIA, not something “written up as godly things” but becomes CAUSARUM COGNITIO—and attains “direct knowledge of causes in the world”. Here care should be taken not to want an interpretation of nature in its totality as an outcome. To come to an idea of nature—this Julius II felt compelled to shout in thunderous words—an imagination was to be made to show that the sun rises, the morning- and evening glow exists as do the stars, and just as people did in the 5th post-Atlantean epoch, it meant lying. In fact one denied that the souls of the dead were within the Trinity which was really something capable of imaginative expression by looking back to the dead souls, David, Abraham, Paul, Peter and express the Holy Trinity. Julius said: Leave away nature and the old Eons, only depict the youngest Eons! Do you want to rely on yourselves? If you want to develop through only human forces, depend only on what is inherent in the physical body, then you arrive at an external science regarding the outer nature of people, a science only in so far as the human being has no connection with the endless expanse of the world, but is hemmed in, interwoven within the boundaries it sets itself.

This is roughly what Julius II told Raphael: If you want to paint what the human being through his own soul faculties know about humanity then you must not paint the people out of an endless perspective in nature, but include the people, whether genial or wise, in their self-made borders. You must include them in halls to show: from these rooms where the world is governed—because Julius wanted to have the world depicted as it would have become had no Luther arrived, nor a Zwingli, or any Calvinist.—If you want to paint the world as it is governed from these rooms, then paint on the one side the reality existing in the breadth of nature and on the other side, what people can find if they only sought forces from within their own souls. Then you may not paint nature but paint the people in their self-imposed borders.

This is what we have when we allow the contrasting aspects in the image to work on us ... the so-called “School of Athens”.

This painting, later becoming known as the “School of Athens”, was often painted over in the course of time and so the man standing in the middle had his book painted over with “Ethics” then later with “Time”—that was painted even later. The painting is in many ways ruined and one can't find the true image of the original painting today in Rome. In Raphael's time it was never called “The School of Athens”, this only happened later and then theories developed about it. We can imagine it essentially thus: truly the world is measured through the changed painting (197) when we peer into the endless realms of space and imagine nature not with obvious senses but permeated with everything existing in eternity and temporality, permeated with that which has gone through the gate of death. Taking knowledge from within one's own soul and representing it in everything coming together, like these wise men, here (202); the heavenly knowledge which can only be found built up within oneself, is represented in a personality which points upwards (203). No inartistic stupidity is needed to see Plato in this figure. (See below)

You can imagine the following: the gesture of the rising hand represents the word being spoken by the figure on the right. The personality on the right begins to speak as if his expression is translated into words. Everything originating by itself in the human soul can only be truly imagined if it is contained within an enclosed space, where one remains within oneself. If one searches within for an image of nature then nothing other than an abstract image of nature will be found, much like the Copernican world view represents which is not a picture of concrete nature.

Thus Raphael took the task from Julius II and placed it before the godly experience which could live by itself in the human soul in the beginning of the 5th post-Atlantic epoch. Here everything of worldly science is grouped, but worldly science raised up to divine concepts, to intellectual understanding of the godly. On analysis the seven free arts appear: grammar, rhetoric, dialectic, geometry, arithmetic, astronomy and music.

Up to the culminating expression you can find the whole of worldly science applied to the divine and how this is expressed by the human word—here the opposites of looking and speaking are alive—expressed in the image itself. Un-artistic, amateurishly learned chitchat saw the entire Greek philosophy in the same image. That is unnecessary and has no relevance to the artwork we have been speaking about and of which we finally want to point out: it shows us how this painting, in the sense of that time, represents a true human experience—an experience which the soul discovers when it is allowed to find wisdom within itself regarding mankind.

We have more details of this painting which I want to show you:

If you allow yourself to be drawn in more you will recognise the right sided figures are linked to the central main figure who is entering into speech; here on the right (205) we have everything which depends more on Inspiration, and to the left, (204) it touches more on Imagination and its equivalent.

We have one more image of the central figures:

The opposite of looking and speaking is presented. Let us be clear about it—the present time can only be understood if we try to throw more and more of such glances into the past which we can do by experiencing such paintings in an artistic sense. Our time is the time in which something returns to itself. In our time there is a return in Europe—Central Europe, Northern Europe and in certain moods in Western Europe—of karmic connections with the European development of the 9th Century. This hasn't become particularly observable to most people, actually in fact, not at all. What happens today takes place out of necessity, the opposite manner used to spiritually grasp what Europe's destiny had to be in the 9th century. What had been pushed back to the East at that time was the spiritual world, so now it has once again to be manifested on the physical plane. The moods of the 9th Century after Christ are now reappearing in western European, in Central and Northern Europe. Out of Europe's east will develop something like moods out of the terrible chaos, spreading out in something like moods which will mysteriously remind us of the 16th Century. Only out of the combined harmonising of the 9th and 16th Centuries will mysteries originate which to some extent can give a degree of clarity for present day humanity who wants to rise to its own understanding of evolution.

It is remarkable to see how in the 16th Century everything most secret and mysterious in nature, man and God, was visibly represented outwardly in art. The holy secret of the Trinity we have found in the most meaningful images of the world set before our souls. The opposite appears at the same time—the Protestant-Evangelistic mood which totally denies these holy secrets being able to share this historic period. At intervals Herman Grimm, a truly northern Lutheran spirit, speaks about the thoughts his contemporaries have regarding Christ, thoughts they treasure as wholly good within their souls—the exact opposite in Raphael's mood when he painted the world.

You see, at the beginning of the 16th Century the Reformation brought evolution further which became the world's lot, even in Rome, in the sphere of Julius II, of the popes. But how? It became the lot of the world that people wanted to reflect about the supersensible worlds as if they were visible but visible through human development. As a result—this Herman Grimm discovered rightly—the Pauline Christianity became a particular problem for Raphael and his contemporaries—yes, even the figure of Paul himself. It can be said that up to the 16th Century Christianity was far more permeated by what one could call the Peter Christianity—Peter who saw the supersensible and sensible worlds as undivided, experiencing in the sensible world the supersensible within it, finding the supersensible in the sense perceptions. The extrasensory world disappeared from it. People were aware of this right up to the 16th Century. The experience of the Damascus secret living in Paul as a seer, and the figure of Paul himself, became a problem. As a result Raphael tried in his later development to depict, and include, Paul's figure in various paintings. It can be said: from the south a Reformation wanted to be established with the aim to depict the Pauline vision in the world in such a way as I set before you now, as it lived in Raphael's paintings which originated through the inspiration of Julius II.

Paul was a problem for him. You appreciate this when you research Paul's form in Raphael's other paintings. You see a visual expression of the music of the spheres in the “Saint Cecile”.

Naturally it is inaccurately expressed. Left, in the corner, is the practical shape of Paul. Raphael made a study of Paul in a painterly way. Repeatedly Paul posed a problem. Why?—Because Paul's quest originates from within him as a human individuality through which he strives to have sight, penetrate into the sight. Here we see it in his whole attitude, in his gesture: Paul as he participates in something self-evident to others as a seeker. He develops both sides, therefore if it comes down to him, he shows Christian revelation differently. As Paul understands—you see it here, how Paul teaches—it became a problem for Raphael.

Now we have another painting: Paul speaking in Athens.

You can see Raphael studied Paul. What did Paul become for him?—The hero, the spiritual hero of the Reformation who should have succeeded from the south, but did not succeed. This impulse was pushed back and later Jesuitism from the South was put in the place of the Reformation—more about that at another time. Paul should have established the Kingdom of Christ on earth as foreseen by Julius II.

Now characterise for yourself the two Paul heads, which we have before us now and allow it to really work on us.

These are heads studied by Raphael in which he wanted to depict through the physiognomy a gaze penetrating the secrets of the spiritual Christian world, into the spiritual secrets enabling words to outwardly pronounce these secrets; we have in Paul the binding link between the world of causes and the world into which only those with blessed vision have access, the supersensible world. Paul is looking and teaching, the connecting link between the world of the 5th post-Atlantean epoch and the ancient spiritual time. Remind yourselves of your consideration of the Paul physiognomy, the Pauline gestures right up to the movement of the fingers—here only the arm is lifted—and be reminded of that ...

... consider these and then look once more at the figure in the so-called “School of Athens”:

... and compare that to the two heads of Paul which we have looked at (235, 236) with the heads here (203) on your right and you have such a personality in whom seeing has become words, one might say: because Paul, who grew out of seeing the results of the Mystery of Damascus and became the orator of Christianity, made his pact of compromise with what can be found in the Causarum Cognitio when the experience of the physical causal world is elevated into a relation of possible experiences of divine things. As a result you will experience something like the constant “Signatur” which wafts through the “Camera della Segnatura” when you look over the image which later was called the “Disputa”, to what is called the “School of Athens”. In the “Disputa” is the truth, the spiritual truth in a nature filled space; glancing over to the other, opposite wall, so companions and visionaries encounter Paul the teacher who points to the worldly learning from which everything can arise which the human soul can find within itself. Looking at the fresco, which is the so-called “School of Athens”:

...so one finds a soul living in the central figure with a content which is painted in the opposite fresco:

... then one roughly has the connection. Take the one wall—everything that is within the soul, all one does not see except as the outer bodily aspect, that very aspect is revealed on the opposite wall, on the fresco of the so-called “Disputa”.

I would like to say: if you could see into the souls of these two people painted on the one wall, then you will see what lives in the souls of these two people on the opposite wall, on the fresco. More about this later.

[ 1 ] In Johannes Tauler (1300–1361), Heinrich Suso (1295–1366), and Jan van Ruysbroeck (1293–1381) one encounters personalities in whose life and work appear in most impressive manner those movements of the soul which a spiritual path such as that of Meister Eckhart causes in profound natures. If Eckhart seems to be a man who, in the blissful experiencing of spiritual rebirth, speaks of the qualities and nature of knowledge as of a picture he has succeeded in painting, then the others appear as wanderers to whom this rebirth has shown a new road which they mean to walk, but the end of which for them has been removed to an infinite distance. Eckhart describes the splendors of his picture, they the difficulties of the new road. One must be quite clear about man's relationship to his higher insights in order to be able to represent to oneself the difference between such personalities as Eckhart and Tauler. Man is entangled in the world of the senses and in the laws of nature, by which the world of the senses is dominated. He himself is a result of this world. He lives because its forces and substances are active in him, and he perceives and judges this world of the senses in accordance with the laws by which it. and he are constructed. When he directs his eye upon an object, not only does the object appear to him as a sum of interacting forces dominated by the laws of nature, but the eye itself is already constructed according to such laws and forces, and the act of seeing takes place in harmony with these laws and forces. If we had attained the utmost limits of natural science, in all likelihood we could pursue this play of natural forces in accordance with natural laws into the highest regions of the formation of thought.—But in doing this we already rise above this play. Do we not stand above all mere conformity to natural laws when we survey how we ourselves are integrated into nature? We see with our eye in accordance with the laws of nature. But we also understand the laws in accordance with which we see. We can stand on a higher elevation and survey simultaneously the external world and ourselves in interplay. Is not then a nature active within us which is higher than the sensory-organic personality which acts according to natural laws and with natural laws? In such activity is there still a partition between our inner world and the external world? That which judges here, which gathers insights, is no longer our individual personality; rather it is the universal essence of the world, which has torn down the barrier between inner world and outer world, and which now embraces both. As it is true that I still remain the same individual in external appearance when I have thus torn down the barrier, so it is true that in essence I am no longer this individual. In me now lives the feeling that the universal nature speaks in my soul, the nature which embraces me and the whole world.—Such feelings live in Tauler when he says: “Man is as if he were three men, an animal man, as he is according to the senses, then a rational man, and finally the highest god-like man ... One is the external, animal sensual man; the other is the internal, rational man, with his rational faculties; the third man is the spirit, the highest part of the soul.” (cf. Preger, Geschichte der deutschen Mystik, History of German Mysticism, Vol. 3, p. 161.) How this third man is superior to the first and second, Eckhart has expressed in the words: “The eye by which I see God is the same eye with which God sees me. My eye and God's eye is one eye and one seeing and one knowing and one feeling.” But in Tauler another sentiment lives with this one. He struggles through to a real conception of the spiritual, and does not constantly intermingle the sensory-natural with the spiritual, as do false materialists and false idealists. If Tauler, with his way of thinking, had become a scientist, he would have had to insist that everything natural, including the whole man, the first and the second, was to be explained in entirely natural terms. He would never have transferred “purely” spiritual forces into nature. He would not have spoken of a “functionalism” in nature, imagined in accordance with human examples. He knew that where we perceive with the senses no “creative thoughts” are to be found. Instead, there lived in him the strongest consciousness that man is a merely natural being. And since he felt himself to be a curator of the moral life, not a scientist, he felt the contrast which separates this natural being of man and the seeing of God, which arises in a natural way within the natural, but as something spiritual. It was just in this contrast that the meaning of life appeared before his eyes. Man finds himself to be an individual being, a creature of nature. And no science can reveal anything more to him about this life than that he is such a creature of nature. As a creature of nature he cannot go beyond the state appropriate to a creature of nature. He must remain within it. And yet his inner life leads him beyond it. He must have confidence in something no science of external nature can give and show him. If he calls this nature the existing, he must be able to advance to the view which acknowledges the non-existing as the higher. Tauler does not seek a God who exists in the sense of a natural force; he does not seek a God who has created the world in the sense of human creations. In him lives the recognition that even the concept of creation of the teachers of the Church is only an idealized human creating. It is clear to him that God is not found in the same manner as science finds natural processes and natural laws. Tauler is conscious that we cannot simply add God to nature in our thoughts. He knows that one who thinks God in his sense, does not have any other content in his thoughts than one who has grasped nature in thought. Therefore Tauler does not want to think God; he wants to think divinely. The knowledge of nature is not enriched by knowing God; it is transformed. The knower of God does not know something different from the knower of nature: he knows differently. The knower of God cannot add a single letter to the knowledge of nature, but through his whole knowledge of nature a new light shines.

[ 2 ] What basic sensations dominate the soul of a man who looks at the world from such points of view will depend on how he regards the experience of the soul which spiritual rebirth brings. Within this experience man is wholly a natural being if he looks at himself in interaction with the rest of nature; and he is wholly a spiritual being if he considers the state to which his transformation brings him. One can therefore say with equal justice: The greatest depths of the soul are still natural, and also, They are already divine. Tauler, in conformity with his way of thinking, emphasized the former. No matter how deeply we penetrate into our soul, he said to himself, we always remain individual human beings. But nevertheless, universal nature glows in the depths of the individual soul. Tauler was dominated by the feeling: You cannot detach yourself from individuality, you cannot cleanse yourself of it. Therefore the universal essence cannot appear in you in its purity; it can only shine into the depths of your soul. Thus in these only a reflection, an image of the universal essence appears. You can transform your individual personality in such a way that it gives back the image of the universal essence; this universal essence itself does not shine in you. From such conceptions Tauler came to the idea of a Divinity which never entirely merges with the human world, never flows into it. He even expressly insists upon not being confused with those who declare the interior of man to be something divine in itself. He says that the union with God “is taken by ignorant men to occur in the flesh, and they say that they should be transformed into the divine nature; but this is wrong and a mischievous heresy. For even in the highest and most intimate union with God the divine nature and God's essence are high, indeed higher than all height; this leads into a divine abyss, and no creature will ever partake of it.” Tauler wants to be deservedly called a believing Catholic, in the sense of his time and of his vocation as a priest. He is not intent upon confronting Christianity with another point of view. He simply wants to deepen and spiritualize Christianity through his views. He speaks of the contents of Scripture as a pious priest. But nevertheless, in his world of ideas the Scriptures become a means of expression for the innermost experiences of the soul. “God accomplishes all His works in the soul and gives them to the soul; and the Father brings forth His only-begotten Son in the soul, as truly as He brings Him forth in eternity, neither less, nor more. What is brought forth when one says: God brings forth in the soul? Is it a similitude of God, or is it an image of God, or is it something of God No, it is neither image nor similitude of God, but the same God and the same Son whom the Father brings forth in eternity, and nothing but the lovely divine Word, which is the other Person in the Trinity; this does the Father bring forth in the soul . . . and it is from this that the soul has such a great and special dignity.” (cf. Preger, Geschichte der deutschen Mystik, History of German Mysticism, Vol. 3, p. 219f.)—For Tauler the narratives of the Scriptures become the garment in which he clothes the events of the inner life. “Herod, who drove away the Child and wanted to kill Him, is an image of the world, which still wants to kill this Child in the pious man, wherefore one should and must flee it if one wants to keep the Child alive within oneself, while the Child is the enlightened, believing soul of every man.”

[ 3 ] Because Tauler directs his attention to the natural man, he is less concerned with describing what happens when the higher man enters into the natural man than with finding the paths which the lower faculties of the personality have to take if they are to be translated into the higher life. As a curator of the moral life he wants to show man the ways to the universal essence. He has absolute faith and confidence that the universal essence will begin to shine in man if the latter so arranges his life that there is a place for the divine in him. But this universal essence can never begin to shine if man shuts himself off in his bare, natural, separate personality. Thus isolated within himself, in the language of Tauler, man is only a part of the world, an individual creature. The more man encloses himself within his existence as part of the world, the less can the universal essence find a place within him. “If man is truly to become one with God, all the faculties of the inner man too must die and be silent. The will must be turned away from even the good and from all willing, and must become will-less.” “Man must escape all the senses, turn all his faculties inward, and attain to forgetfulness of all things and of himself.” “For the true and eternal word of God is spoken only in the desert, when man has left his own self and all things behind, and stands alone, deserted, and solitary.”

[ 4 ] When Tauler had reached his highest point the following question came to occupy the center of his mental life: How can man destroy and overcome his individual existence within himself, so that he can take part in life in the sense of the universal life? For one who is in this situation, his feelings toward the universal essence become concentrated in the one thing: reverence for this universal essence, as for that which is inexhaustible and infinite. He says to himself: No matter what level you have attained, there are still higher prospects, still more sublime possibilities. As definite and clear for him as is the direction his steps must take, so clear is it to him that he can never speak of a goal. A new goal is only the beginning of a new road. Through such a new goal man has reached a degree of development; the development itself extends into the immeasurable. And what it will achieve on a more distant level it never knows on the present one. There is no knowing the final goal; there is only a trusting in the road, in the development. There is a knowing of everything man has already achieved. It consists in the penetration of an already existing object by the faculties of our spirit. For the higher inner life such a knowing does not exist. Here the faculties of our spirit must first translate the object itself into existence; they must first create an existence for it which is like the natural existence. Natural science examines the development of living beings from the simplest to man himself, the most perfect. This development lies completed before us. We understand it by penetrating it with our mental faculties. When the development has arrived at man, he does not find a further continuation already existing. He himself accomplishes the further development. He now lives what he only knows for earlier levels. He creates objectively what, for that which precedes, he only re-creates in line with its spiritual nature. That the truth does not coincide with what exists in nature, but embraces both what exists naturally and what does not exist: Tauler is wholly filled by this in all his sentiments. We are told that he was led to this conviction by an enlightened layman, a “Friend of God from the Oberland.” There is a mysterious story in this. There are only conjectures about the place where this Friend of God lived, and about who he was there are not even conjectures. He is said to have heard much about Tauler's manner of preaching, and thereupon to have decided to go to Tauler, who was then a preacher in Strasbourg, in order to fulfill a certain task concerning him. The relationship of Tauler to the Friend of God and the influence which the latter exercised on him are described in a work which is printed together with Tauler's sermons in the oldest editions under the title, Das Buch des Meisters, The Book of the Master. In it a Friend of God, in whom the one who entered into relations with Tauler is said to be recognizable, tells of a “master,” who has been identified with Tauler himself. He tells how a revolution, a spiritual rebirth, has been brought about in a “master,” and how the latter, when he felt his death approaching, called the Friend to him and asked him to write the story of his “enlightenment,” but to take care that no one should ever find out who the book deals with. He asks this because all the insights which proceed from him are yet not of him. “For know that God has performed everything through me, poor worm that I am, and thus it is not mine, but God's.” A scholarly dispute which has developed in connection with this matter is not of the least important as far as its essentials are concerned. On the one side (Denifle, Die Dichtugen des Goltesfreundes im Oberlande, The Writings of the Friend of God in the Oberland) the attempt has been made to prove that the Friend of God never existed, that his existence was invented, and that the books attributed to him originated with someone else (Rulman Merswin). Wilhelm Preger (Geschichte der deutschen Mystik, History of German Mysticism) has endeavored with many reasons to support this existence, the genuineness of the writings, and the correctness of the facts relating to Tauler.—It is not incumbent upon me here to illuminate by obtrusive research a human relationship of which one who knows how to read the relevant writings knows full well that it is to remain a secret. (These relevant writings, among others, are: Von eime eiginwilligen weltwisen manne, der von eime heiligen weltpriestere gewiset wart uffe demuetige gehorsamme, Of a self-willed worldly-wise Man who was shown the Way to Humble Obedience by a holy secular Priest, 1338; Das Buch von den zwei Mannen, The Book of the Two Men; Der gefangene Ritter, The Captured Knight, 1349; Die geistliche stege, The Spiritual Stairs, 1350; Von der geistlichen Leiter, Of the Spiritual Ladder, 1357; Das Meisterbuch, The Book of the Master, 1349; Geschichte von zwei jungen 15jährigen Knaben, Story of Two Young 15-Year-Old Boys.) It is entirely sufficient to say of Tauler that at a certain stage of his life a change such as the one I am about to describe occurred in him. Here Tauler's personality is no longer in question, but rather a personality “in general.” As regards Tauler we are only concerned with the fact that we have to understand the transformation in him from the point of view indicated below. If we compare his later activity with his earlier, the fact of this transformation is immediately evident. I omit all external circumstances and relate the inner soul processes of the “master” under “the influence of the layman.” What my reader imagines the “layman” and the “master” to be, depends entirely upon the disposition of his spirit; I do not know that what I myself imagine them to be is applicable to anyone else.—A master instructs his listeners about the relationship of the soul to the universal essence of things. He speaks of the fact that man no longer feels the natural, limited faculties of the individual personality to be active within him when he descends into the profound depths of his soul. There it is no longer the individual man who speaks; it is God. There man does not see God, or the world; there God sees Himself. Man has become one with God. But the master knows that this teaching has not yet fully come to life within him. He thinks it with the intellect, but he does not yet live within it with every fiber of his personality. Thus he teaches about a state which he has not yet fully experienced within himself. The description of this state corresponds to the truth, but this truth is worth nothing if it does not acquire life, if it does not bring itself forth as existence in the real world. The “layman” or “Friend of God” hears of the master and his teachings. He is not less penetrated with the truth the master utters than is the latter himself. But he does not possess this truth as a thing of the intellect. He possesses it as the whole force of his life. He knows that one can utter this truth when it has come to one from the outside, without living in its sense in the least. In that case one has nothing within oneself beyond the natural understanding of the intellect. One then speaks of this natural understanding as though it were the highest, identical with the action of the universal essence. This is not so, because it was not acquired in a life which, when it approached this knowledge, was already transformed and reborn. What one acquires as a merely natural man remains merely natural, even if later one expresses the main feature of the higher knowledge in words. The transformation must come out of nature itself. Nature, which in living has developed to a certain stage, must be developed further by life; something new must come into being through this further development. Man must not merely look back upon the development which has already taken place, and consider as the highest what is re-formed in his mind concerning this development; he must look forward to what has not yet been created; his knowledge must be the beginning of a new content, not an end of the content of the previous development. Nature advances from worm to mammal, from mammal to man in a real, not in a conceptual process. Man is not merely to repeat this process in spirit. The spiritual repetition is only the beginning of a new real development, which, however, is a spiritual reality. Man then understands not merely what nature has brought forth; he carries nature further; he transforms his understanding into living action. He brings forth the spirit within himself, and from then on this spirit advances from one stage of development to another, just as nature advances. The spirit initiates a natural process on a higher level. When one who has understood this speaks about the God who sees Himself within man, this speaking takes on another character. He attaches little value to the fact that an insight already obtained has led him into the depths of the universal essence, but his spiritual disposition acquires a new character. It continues to develop in the direction determined by the universal essence. Such a man not only looks at the world in a different way from one who is merely rational: he lives his life differently. He does not speak of the sense which life already has through the forces and laws of the world; rather he gives a new sense to this life. No more than the fish has in itself what appears as mammal at a later stage of development, does the rational man already have in himself what is to be born out of him as a higher man. If the fish could understand itself and the things around it, it would regard being a fish as the sense of life. It would say: The universal essence is like the fish; in the fish the universal essence sees itself. Thus the fish might speak as long as it merely holds fast to its intellectual understanding. In reality it does not hold fast to it. In its actions it goes beyond its understanding. It becomes a reptile, and later a mammal. In reality the sense it gives to itself goes beyond the sense which mere reflection suggests to it. Thus must it also be with man. In reality he gives himself a sense; he does not stop at the sense he already has, and which reflection shows him. Understanding leaps beyond itself, if only it understands itself aright. Understanding cannot derive the world from an already completed God; from a germ, it can only develop in a direction toward a God. The man who has understood this does not want to look at God as something that is outside of him; he wants to treat God as a Being that walks with him toward a goal which, at the outset, is as unknown as the nature of the mammal is unknown to the fish. He does not want to be the knower of the hidden or self-revealing, existing God, but the friend of the divine action and operation, which is superior to existence and non-existence. The layman who came to the master was a “Friend of God” in this sense. And through him the master was transformed from a contemplator of the nature of God into “one who lives in the spirit,” who not merely contemplated, but lived in the higher sense. Now the latter no longer brought concepts and ideas of the intellect from within himself; these concepts and ideas sprang from him as living, real spirit. He no longer merely edified his listeners; he moved them deeply. He no longer plunged their souls within themselves; he led them into a new life. This is told us symbolically: through the effect of his sermon about forty people fell down and were as if dead.

[ 5 ] A leader into such a new life is represented by a work, the author of which is unknown. Luther first made it known by having it published. The philologist, Franz Pfeiffer recently reprinted it from a manuscript of the year 1497, with a translation in modern German facing the original text. The introduction to the work announces its intention and its goal: “Here the Frankfurter begins and says exceedingly high and beautiful things of a consummate life.” This is followed by “the preface concerning the Frankfurter:” “This booklet the omnipotent, eternal God has uttered through a wise, judicious, truthful, righteous man, his friend, who was formerly a Teutonic Knight, a priest and a custodian in the house of the Teutonic Knights in Frankfurt; it teaches many lovely insights into divine truth, and especially how and by what one can recognize the true and righteous Friends of God, and also the unrighteous, false, free spirits, who do much harm to the holy Church.”—By “free spirits” one is to understand those who live in a world of ideas like that of the “master” described above before his transformation by the “Friend of God,” and by the “true and righteous Friends of God” those with the way of thinking of the “layman.” One can further ascribe to the book the intention of acting upon its readers in the same way as the “Friend of God from the Oberland” acted upon the master. One does not know the author. But what does this mean? One does not know when he was born and when he died, and what he did in the external life. That the author wanted these facts of his outer life to remain forever secret is something which belongs to the way he wanted to act. Not the “self” of this or that man, born at a certain time, is to speak to us, but the selfhood on the basis of which the “particularity of individualities” (in the sense of the words of Paul Asmus, cf. above) first develops. “If God were to take unto himself all men who are now and who have ever been, and were to become man in them, and were they to become God in Him, and if it did not happen in me too, my fall and my estrangement would never be remedied, unless indeed it happened also in me. And in this restoration and improvement I can and should do nothing but merely and purely suffer what is done, so that God alone does and accomplishes everything within me, and I suffer Him and all His works and His divine Will. But if I do not want to suffer this, and possess myself in attributes of the self, that is in My and I, in Me and the like, then God is hindered, so that He cannot, pure and alone and without obstacle, accomplish His work within me. Therefore also my fall and my estrangement remain unremedied.” The “Frankfurter” does not wish to speak as an individual; he wants to let God speak. Of course he knows that he can only do this as an individual, separate personality, but he is a “Friend of God,” that is, a man who does not want to depict the nature of life through contemplation, but who wants to point out, through the living spirit, the beginning of an avenue of development. The discussions in the book represent various instructions on how this road is to be attained. The basic idea always returns: man is to cast off everything connected with the view that makes him appear as an individual, separate personality. This idea seems to be carried out only with respect to the moral life; it must also be applied to the life of higher understanding. One must destroy in oneself what appears as separateness, then the separate existence ceases; the all-life enters into us. We cannot possess ourselves of this all-life by drawing it to us. It comes into us when we silence the separate existence within us. We possess the all-life least just when we regard our individual existence as if the All already reposed within it. The latter only appears in the individual existence when this individual existence does not claim that it is something. The book calls this claim of the individual existence the “assumption” (Annehmen). Through the “assumption” the “self” makes it impossible for the all-life to enter into it. The self then puts itself as a part, as something incomplete, in the place of the whole, of the complete. “The complete is a being which comprises and embraces all beings in itself and in its being, and without and outside which there is no true being, and in which all things have their being; for it is the being of all things and is in itself unchangeable and immovable, and changes and moves all other things. But the divided and incomplete is what has sprung from the complete, or which it becomes, just like a brilliance or a shining which flows from the sun or from a light and appears as something, as this or that. And this is called creature, and none of these divided ones is identical with the complete. And therefore the complete also is not identical with any of the divided ones ... When the complete appears one rejects what is divided. But when does it come? I say: When, insofar as it is possible, it is known, felt, and tasted in the soul; for the lack is wholly in us and not in it. For just as the sun illuminates the whole world and is as close to one man as to another, a blind man nevertheless does not see it. But that is not a defect in the sun, but in the blind man ... If my eye is to see something it must be cleansed of, or freed from, all other things ... One might want to ask: Insofar as it is unknowable and incomprehensible for all creatures, and the soul is a creature, how can it be known in the soul? Answer: Therefore it is that one says that the creature is to be known as a creature.” This is as much as to say that all that is creature is to be regarded as creature-ness and as created, and is not to regard itself as an I and as selfhood, which latter makes this knowing impossible. “For in that creature in which the complete is to be known, creature-ness, being created, I, selfhood and the like must be lost and come to nothing.” (Chapter I of the work of the Frankfurter.) Thus the soul must look into itself; there it will find its I, its selfhood. If it stops at this, it separates itself from the complete. If it regards its selfhood only as something loaned to it, as it were, and destroys it in spirit, it will be seized by the stream of the all-life, of the complete. “If the creature takes on something good, such as being, life, knowledge, insight, capacity, in short all that one should call good, and deems that it itself is this or that this belongs to it, the creature, or is of it: as often and to the extent that this happens, it turns itself away.” There are “two eyes in the created soul of man. One is the possibility of looking into eternity; the other, of looking into time and into the creature.” “Man should thus stand and be free without himself, that is without selfhood, I, Me, My and the like, so that he seeks and purposes himself and what is his as little in all things as if it did not exist; and he should also estimate himself as little as if he did not exist, and as if another had performed all his works.” (Chapter 15.) With relation to the author of these sentences too it must be considered that the conceptual content to which he gives a direction through his higher ideas and feelings is that of a pious priest of his time. Here it is not a matter of the conceptual content, but of the direction; not of the ideas, but of the spiritual disposition. One who does not live in Christian dogmas as this author does, but rather in concepts of natural science, imprints other ideas on his sentences; but with these other ideas he points in the same direction. And this direction is what leads to the overcoming of selfhood through this selfhood itself. It is in his self that the highest light shines for man. But this light only gives the right reflection to his world of ideas when man is aware that it is not the light of his self, but the universal light of the world. Therefore there is no more important knowledge than self-knowledge; and at the same time there is none which so completely leads beyond itself. When the “self” knows itself aright it is already no longer a “self.” In his words the author of the book under discussion expresses this as follows: “For God's nature is without this and without that and without selfhood and I; but the nature and peculiarity of the creature is that it seeks and wills itself and what belongs to it, and the “this” and “that”; and from everything it does or leaves undone it wants to receive profit and advantage. But where the creature or man loses his own being and his selfhood and himself, and goes out of himself, there God enters with His own Being, that is with His Selfhood.” (Chapter 24.) Man ascends from a conception of his “self” in which the latter appears to him as his essence, to one where he sees it as a mere organ in which the universal essence acts upon itself. In line with the ideas of our book it is said: “If man can reach the point where he belongs as much to God as a man's hand belongs to him, then let him rest content and seek no further.” (Chapter 54.) This is not to say that man should stop at a certain point of his development; rather, when he has come as far as is indicated in the words above, he should no longer pursue investigations about the meaning of the hand, but rather use the hand, so that it can serve the body to which it belongs.—

[ 6 ] Heinrich Suso and Jan van Ruysbroeck had a spiritual disposition which can be described as genius of soul. Their feelings are drawn by something resembling instinct to the point to which Eckhart's and Tauler's feelings were led through a higher life of ideas. Suso's heart turns ardently toward a primordial essence which embraces the individual man as well as the whole remaining world, and in which, forgetting himself, he wants to be absorbed like a drop of water in the great ocean. He speaks of this yearning for the universal essence not as of something which he wants to grasp in his thoughts, but he speaks of it as of a natural impulse which makes his soul drunk with the desire for the annihilation of his separate existence and for the rebirth in the all-embracing activity of the infinite essence. “Turn your eyes to the being in its pure and bare simplicity, so that you may abandon this and that partial being. Take only being in itself, which is unmixed with non-being, for all non-being denies all being; thus the being in itself also denies all non-being. A thing which is still to become, or has been, does not exist now in its essential presence. Mixed being or non-being can however be recognized only by the aid of a mark of the universal being. For if one wants to understand a thing the reason is first met by being, and that is a being which effects all things. It is not a divided being of this or that creature, for the divided being is ever mingled with the otherness of a possibility of receiving something. Therefore the nameless divine being must in itself be a universal being, which sustains all divided beings with its presence.” Thus speaks Suso in the autobiography which he composed with the aid of his disciple, Elsbet Stäglin. He too is a pious priest and lives wholly in the Christian realm of ideas. He lives in it as if it were completely unthinkable for someone with his spiritual direction to live in a different spiritual world. But of him too it is true that one can combine another conceptual content with his spiritual direction. This is clearly indicated by the way the content of the Christian doctrine becomes an inner experience for him, while his relationship to Christ becomes one between his spirit and the eternal truth, of a purely conceptual-spiritual kind. He has written a Büchlein von der ewigen Weisheit, Little Book of Eternal Wisdom. In this he lets the “eternal wisdom” speak to its “servant,” that is, presumably, to himself: “Do you not recognize me? How is it you are even sunk down, or has consciousness deserted you because of your great distress, my tender child? It is I, compassionate wisdom, who have opened wide the depths of bottomless compassion, which is even hidden to all the saints, in order to receive you and all repentant hearts in kindness; it is I, the sweet, eternal wisdom, who became poor and miserable in order to bring you back to your dignity; it is I who suffered bitter death in order to bring you back to life! Here I stand, pale and bloody and loving, as I stood by the high gallows of the Cross, between the strict judgment of my Father and you. It is I, your brother; look, it is I, your spouse! Everything you ever did against me I have utterly forgotten, as if it had never happened, if only you now turn completely to me and do not part from me again.” For Suso, everything material-temporal in the Christian conception of the world has, as one can see, become a spiritual-ideal process within his soul.—From some chapters of the above-mentioned autobiography of Suso it might appear as if he had let himself be led not by the mere activity of his own spiritual faculties, but by external revelations, by spirit-like visions. But he clearly expresses his opinion on this. One attains the truth only by exercise of reason, not through some revelation. “The difference between pure truth and doubtful visions in the professing substance ... I shall also tell you. A direct seeing of the bare Divinity is the right, pure truth, without any doubt; and any vision is the nobler the more reasonable and imageless it is, and the more like this bare seeing.”—Meister Eckhart also leaves no doubt that he rejects the view which sees the spiritual in substantial-spatial forms, in apparitions that can be perceived in he same way as sensory ones. Thus spirits like Suso and Eckhart are opponents of a view such as that which expresses itself in the Spiritualism that developed in the 19th century.

[ 7 ] Jan van Ruysbroeck, the Belgian mystic, walked the same paths as Suso. His spiritual road found a spirited opponent in Jean de Gerson (born 1363), who was for some time Chancellor of the University of Paris, and played an important role at the Council of Constance. It throws some light on the nature of the mysticism cultivated by Tauler, Suso, and Ruysbroeck if one compares it with the mystical endeavors of Gerson, whose predecessors were Richard of St. Victor, Bonaventura, and others.—Ruysbroeck himself fought against those whom he counted among the heretical mystics. The latter he considered all who, on the basis of an unconsidered intellectual judgment, hold all things to be the amanation of one primordial essence, and who thus see in the world a diversity only, and in God the unity of this diversity. Ruysbroeck did not count himself among these, for he knew that one cannot reach the primordial essence by a contemplation of things themselves, but only by raising oneself from this lower to a higher way of thinking. Similarly he turned against those who without further ado wanted to see in the individual man, in his separate existence (in his creature-ness), his higher nature also. He much lamented the error which effaces all differences in the world of the senses, and lightly says that things are different only in appearance, while in essence they are all the same. For a way of thinking such as Ruysbroeck's this would be just as if one were to say: That for our eyes the trees of an avenue converge in the distance does not concern us. In reality they are everywhere equally distant, therefore our eyes must accustom themselves to seeing correctly. But our eyes do see correctly. That the trees converge is due to a necessary law of nature, and we should not object to our way of seeing, but rather understand in the mind why we see thus. The mystic too does not turn away from the things of the senses. He accepts them as being sensory, as they are. And it is also clear to him that they cannot become other through any intellectual judgment. But in the spirit he goes beyond the senses and beyond reason, and only then does he find unity. He has an unshakeable belief that he can develop to the point of seeing this unity. Therefore he ascribes to human nature the divine spark which can be made to shine in him, to shine of itself. It is different with spirits of Gerson's kind. They do not believe in this shining of itself. For them what men can see always remains something external, which must come to them externally from one side or another. Ruysbroeck believed that the highest wisdom must become apparent to the mystical seeing; Gerson believed only that the soul could illuminate the content of an external teaching (that of the Church). For Gerson mysticism was nothing but one's having a warm feeling for everything which is revealed in the content of this teaching. For Ruysbroeck it was a belief that all content of this teaching is also born in the soul. Therefore Gerson reproves Ruysbroeck for imagining not only that he possesses the capacity to see the universal essence with clearness, but that an activity of the universal essence manifests itself in this seeing. Ruysbroeck simply could not be understood by Gerson. They were speaking of two totally different things. Ruysbroeck has his eye fixed on that life of the soul which lives its God; Gerson sees only a life of the soul which wants to love a God whom it never will be able to live within itself. Like so many others Gerson too fought against something which was foreign to him only because it could not be fitted into his experience² ).

• 2. Addendum II to the 1923 Edition:
  In my writings, “mysticism” is spoken of in different ways. The apparent contradiction which some persons have claimed to find in this is elucidated in the annotations to the new edition of my Erkenntnistheorie der Goetheschen Weltanschauung, The Theory of Knowledge in Goethe's Conception of the World.—Addendum II to the 1923 Edition

In continuation of yesterday's sketch on the planetary evolution, let us now add some further explanations. We have already explained that our earth once passed through a Saturn, a Sun and a Moon condition. Let me now describe to you these successive states of existence, as they are usually described in occultism. When speaking of the soul's development along the path of knowledge, we shall be able to understand many things which can now only be advanced hypothetically.

If we consider the Saturn state of existence, that condition of our earth lying millions and millions of years before the present time, we find that it presented an aspect greatly differing from the one which is taken for granted through our present physical conditions. Above all, we should bear in mind that man, the most perfect being we know, has passed through the longest course of development. You will therefore hear the description of a course of development which greatly deviates from the Haeckel-Darwin theory of evolution, but the advantages of this purely materialistic theory may be gathered from my book, “Haeckel, the Riddles of the World and Theosophy”.

The first thing to be grasped is that the most perfect beings are those who passed through the longest course of development, and the most perfect being of all is man, especially the physical body of man. All other beings in our environment have not attained to the perfection of man's physical body, which has taken longer than all others for its development. If we look back through spiritual vision, we therefore find that the first foundation of man's physical body was laid upon Saturn. The whole universe, with all the beings and objects which it contained, influenced the first state of the earth's existence. The present human beings on our planet still possess all the organs which were formed upon Saturn and they are the most perfect parts of man's physical body, namely, the sense-organs. These apparatuses can be grasped from a purely physical aspect and their first foundation was then laid. Of course, you must not think that the eye existed on Saturn in the same form in which it exists to-day. But the first foundation of the eye, the ear, of every sense-organ and of all the other purely physical apparatuses of the human being appeared upon Saturn. The only activities existing upon Saturn which may still be found to-day, are those which pertain to the mineral kingdom. (Crystallizations, etc.)

Upon Saturn, the human being existed in the form which was the first foundation of his physical body; everything, else, the blood, the tissues, etc. did not then exist. Physical apparatuses constituted the first basis of man's physical body. Even as the emerald, the mica, etc, arise through physical laws and develop in the form of cubes, hexaeders, etc, so at that time forms developed which resembled apparatuses and which existed upon Saturn in the same way in which crystals now exist upon the earth. The activity of Saturn's surface essentially consisted in a kind of reflection which went out into the universal space. The Beings in Saturn's environment who were scattered in the universal spaces sent down their influences. Something which we may call the “cosmic aroma” was also then strongly developed. Only a few phenomena of the present day may give you a feeling for what took place upon Saturn: for example, when you hear an echo in Nature, the sound of this echo can convey to you something which went streaming out of Saturn as the result of the impressions which it received. These conglomerations of forces resembling apparatuses which threw back pictures in the universal space, formed the first foundation of that which developed later on as the eye. In a similar way we might follow the development of everything else. What you now have within your body, was once upon Saturn a physical kingdom, which sent out into the world's spaces the reflection of the whole cosmos in a manifold manner.

Myths and legends preserved this knowledge far more clearly than one generally supposes. The Greek myth of Chronos and Rhea, proceeding from the Eleusinian Mysteries preserved, for example such a truth; it contains however, a great displacement of facts due to the way in which the Greeks viewed the great cosmic connections. This myth tells us that Chronos sent down his rays and that these rays then returned to him in many forms: this explains the picture of Chronos devouring his children.

Now you must not think that the Saturn mass was as firm and solid as the physical bodies of to-day; even water and air do not give you an idea of Saturn's fundamental substance. When speaking of bodies in occultism, we speak of solid, liquid and gaseous bodies. And if we speak of the elements in the old manner, they correspond to that which modern chemistry designates as the “aggregate conditions” of matter, for you must not think that the men of olden times, when speaking of the “elements” meant the same thing as we do. Then there is a higher “aggregate state”, designated in ancient occultism as “fire”; a better meaning is however conveyed by calling it “heat”. Even physics will be obliged to recognise that what is designated as heat, may be compared with a kind of fourth aggregate state, with another kind of substance differing from air and water. The Saturn mass was not even condensed to the state of air it consisted of purified heat, and its activity resembled that of the heat your blood, for it was connected with inner life-processes. The physical processes upon Saturn were real life-processes. Saturn consisted of heat-substance, of an immensely fine volume which may be designated as neutral, if compared with our present substances.

If we wish to study the Beings who inhabited Saturn, we must realise that the Beings whom we now see moving about upon the earth, then possessed only the first beginning of a physical body; they were embodied in heat-substance, and their activity consisted in a current of heat which moved about. These currents constituted the deeds of the Beings who filled Saturn with life. Even as to-day you are able to make a table, so these Saturn-beings did their work by producing currents of heat. Nothing else could be observed of these Beings. A greeting exchanged upon Saturn was as if two currents of heat moved to and fro, exchanging their forces.

The Beings who passed through the human stage upon Saturn did not possess a physical body as their lowest member, for they did not descend into matter so deeply as to require a physical body. Their lowest member was the Ego, even as to-day our lowest member is the physical body; then came their Sprit-Self or Manas, their Life-Spirit or Buddhi, then Spirit-Man or Atma. In addition they developed an eighth, ninth and tenth members, which must be included.

Theosophical literature calls these members which the human being has not yet developed, the “Three Logoi”; in Christianity they are called the Holy Spirit, the Son or the Word, and the Father. We may therefore say: Even as the human beings now consists of physical body, etheric body, astral body and Ego, Spirit-Self, Life-Spirit and Spirit-Man, so these Beings living upon Saturn, who in regard to their connection with the earth may be compared with the present human beings, consisted of Ego, Spirit-Self, Life-Spirit, Spirit-Man; of the Holy Ghost, the Son or Word, and the Father. The theosophical terminology designates them as “asuras”. They are the Beings who from the very beginning implanted into the physical foundation of man's body the feeling of independence, of Ego-consciousness, and of Ego-feeling. You could not use your eye in the service of the Ego had your eye's foundation not been prepared at that time, so that now you are enabled to place your eye at the service of the Ego. These members were therefore prepared by the Spirits of the Ego, also
named the Spirits of Egoism. They gave us the wisest thing of all, when developed in the right way. But everything of the highest nature becomes perverted into its opposite if it is not developed in the right way, because then it exercises the most harmful and destructive influence. Man could never reach that high stage which we designate as human dignity, had not these Spirits of Egoism implanted in him the Ego-feeling. There have always been Beings who followed an evil Course, and consequently we must say: The Beings who implanted the Ego into man and who are now upon a stage of development greatly surpassing the human one, those Beings to whom we may look up as the highest of all, gave their Ego as an offering of self-renunciation and sacrifice; but the others followed the development of their Ego in a selfish manner.

In striving after freedom and human dignity we bear within us the influences of the Spirits of the Ego who followed the good path, and we bear within us the seed of evil, because the influence of the Beings who fell away continued to be active. This contrast has always been felt. Christianity itself makes a distinction between God the Father, whom it considers as the most highly developed Spirit of Saturn, and his opponent, the Spirit of all the evil Egos and of everything which is radically immoral, the Spirit who fell away upon the ancient Saturn. These are the two representatives of Saturn.

Even as after death we encounter other forms of existence, so a cosmic body, such as Saturn, passes through a kind of intermediate state, a kind of sleep-condition, before it enters into a new condition; it passes through a “pralaya” in contrast to a “manvantara”, so that we have a kind of resting, passive condition of the planet, between the Saturn and the Sun state of existence. The whole planet then emerges in a new form from its sleeping state, which is, however, a spiritual one.

Saturn thus emerged as the Sun, and a considerable transformation had taken place. Upon the Sun a great number of the germs which had already developed upon Saturn and which are still developing within us to-day, were permeated by an etheric body. During such a planetary transition something evolves which may be compared with the fruit of a plant which we lay in the earth; it decays, but it forms the foundation of a new plant Thus everything which developed upon Saturn arose again upon the Sun with a new foundation and it became permeated with an etheric body.

There were also other beings who had remained behind upon the mineral-physical stage, and they can be compared with the present mineral kingdom. The Sun absorbed them as a kind of subordinate kingdom of Nature, but at the same time another kingdom was raised to the stage of plant-man.

You obtain a right conception of the Sun-atmosphere if you imagine a thick, chemical gas, no longer representing a merely reflecting body, but one which absorbed everything which, came raying towards it, and after having transformed it, reverberated it in the same way in which plants now reverberate colours. The plant forms its green colour and other substances and returns them to the cosmic spaces. That which lived upon the ancient Sun cannot be compared with an echo, nor with a reflected image, as in the case of Saturn, in regard to the beings embodied upon the Sun, we come across a phenomena which can only be compared with a kind of Fata Morgana, with atmospheric phenomena resembling coloured pictures. Such phenomena which can only be perceived to-day in certain regions of our globe, can give you an idea of how these plant-bodies could be perceived. You must imagine that your bodies revealed certain Fata Morgana-like processes, through which your present bodies could pass as if through air. You were then as transparent as a Fata Morgana—but this phenomenon did not only consist of light, but also of tones and smells whirring through the gas- sphere of the Sun.

Whereas the beings living upon the Sun could shine like the fixed stars of to-day, the ancient Saturn kingdom of the beings who had remained behind, could be observed like a dark mass, like dark forms against the light, like obtuse. caverns in the body of the Sun, which disturbed its harmony. Particularly in regard to the “cosmic aroma” these retarded beings mixed into it sensations which provoked all kinds of evil smells. Myths have retained a recollection of this, for they relate that the Devil leaves behind an evil smell. As it progressed, the Sun really left behind a dark part, and the sun-spots which are visible now, are the remnants of the ancient Saturn kingdom which once existed upon the Sun. Hypothetically these spots should be explained exactly as we explain them now; for all these explanations are valid.

In a short sketch you thus have the earth's sun-existence painted, as it were, from its material aspect. Let us now see who were the Beings who attained the human stage upon the Sun. They would have to be described as follows: Their lowest body is the astral body, then comes the Ego, the Spirit-Self, the Life-Spirit, the Spirit-Man or Atma, then the Holy Ghost in the Christian meaning, and finally the Son or the Word. They did not have the Father, for this member was only developed during the Saturn era. These Saturn Spirits meanwhile rose to a still higher stage, and now they stand far above the human being.

The Leader of the Sun Spirits, in so far as He exercised the highest, influence upon the earth, the representative of the Spirits whose highest member was the Son or the Word, is the Christ, in the esoteric meaning of Christianity. He is the real regent of the earth, in so far as the earth is based upon the Sun state of existence. Upon the Sun, Christ would not yet have been called by that name. The old form of Christianity always taught this truth, and the difference between genuine Christianity and, the exoteric form of Christianity, which is in so many cases based upon misunderstandings, is that the older form of Christianity exerted all its thinking power and applied every conception in order to understand that high Being Who took on human shape in Jesus of Nazareth. The ancient form of Christianity wished to gain a conception of what lay at the foundation of this mystery, and no wisdom was too high for it, or too complicated: It explained the Being of Christ within Jesus of Nazareth in accordance with this truth. Many a passage in the Gospel of St. John can only be understood if you grasp it from this aspect. It suffices to draw attention to one point: If you take the words, “I am the Light of the World” literally, these imply that the Christ is the great Sun Hero, and that the Light which belongs to the Sun constitutes His being. We designate the whole hosts of Spirits whose Leader is the Christ as the “Fire Spirits” and we say: The Asuras or the Ego Spirits reached the human stage during the Saturn era. During the Sun existence the Fire Spirits or the Logoi, whose highest representative is named the Logos or the Word, reached this stage. For this very reason, Christ is named the “Word” that existed in “the beginning”, and the “beginning” designates in the Bible a definite point of departure in the cosmic evolution.

Again we have an intermediate condition, a kind of sleeping condition for the whole cosmic body, and then it begins to shine forth again as the ancient Moon.

You must imagine that in the beginning the present Earth and the present Moon formed one body with the Sun. Only when the Sun began to shine forth again, one part of the Beings separated from it with their own environment, so that two celestial bodies arose. One of these bodies, the Sun, begins to develop into a fixed star, and the body which separates from it begins to circle around it. The ancient Sun thus divided itself into two parts; the more highly developed substance remained behind upon the Sun, and the less perfect substance was eliminated. Consequently, that which once pursued the same course, because there was only one body, now followed two separate course: the Sun path and the Moon path. The Sun path was the one which developed upon the Sun-body, whereas the Moon developed its own world. You could reconstruct the ancient Moon by mixing together the present earth and the present Moon; this would enable you to form a conception of the way in which the ancient Moon was constituted. Both physically and spiritually the present Moon is far below the Earth in regard to its quality, and the Earth separated from the Moon just because it needed better conditions of life for Beings who lived upon it. The Earth developed beyond the stage it had reached during the Moon existence; but its best part remained behind upon the Sun.

What was the aspect of things upon the ancient Moon? The Beings who had passed through a preparatory stage upon Saturn by developing the physical foundation of the sense-organs, transformed these organs upon the Sun by permeating them with a etheric body; the sense organs thus became centralised, and the first basis of the organs of growth reaching as far as the glands could unfold upon the ancient Sun under the influence of the etheric body; this was a final product of the Sun existence.

Upon the Moon, the astral body was added in a similar manner. Everything astral first existed in the surroundings; the Fire Spirits had an astral body as their lowest member. The Beings upon the Sun resembled plants; for instance, they could not move from their fixed places. Although the whole body of the Sun was gaseous, you must imagine air-strata of greater density which were the bodies of these human plants. But now the astral body of man was added; this gave rise to the first foundation of a nervous system. The kingdom which had reached the plant stage of development upon the Sun, passed over to the animal stage, to a stage resembling that of animals. The physical ancestors of man upon the Moon thus possessed three bodies: the physical body, the etheric body and the astral body, yet they greatly surpassed the most highly developed apes of our planet; they were human animals which no biology can describe, an intermediate kingdom between man and animal. Our present vegetable, animal and mineral kingdoms only developed later, but even as there were human animals; so we must admit the existence of an intermediate kingdom between plant and animal; plants with a kind of sentient capacity, plants which literally squeaked if one touched them. These plant-animals could never have grown upon a mineral soil, such as the present soil of the Earth; in fact, this mineral soil did not exist upon the Moon. Its mass did not consist of the present rocky substances, not even of loose soil. Comparatively speaking, the Moon's foundation consisted of a mass resembling a mash of cooked spinach or salad, and in it a kind of mineral plant, The whole foundation of the Moon was therefore of vegetable nature. A peat bed of to-day would resemble the kingdom which existed at that time as an intermediate kingdom between our plants and minerals. There were no rocks, and anyone walking over the ground would have walked over such a peaty ground or vegetable foundation, and analogously you may think of rocks in the form of woodened portions within this mass.

The plant-animals grew out of this whole foundation, and above them, in the Moon's environment which may be designated as “fire-air”, moved those beings who were man-animals. Imagine the whole atmosphere filled with saltpeter, carbon and sulphur gases; the Moon-men lived in this fiery air which you would thus obtain. Occultists always knew of the existence of this fire-air, and under older conditions of the Earth it was even possible to produce this fire-air artificially. This is only possible to-day in a very restricted circle, but this knowledge has been preserved in genuine alchemy. Consequently, if you read in Goethe's “Faust”, “Let me produce a little fire-air”, this touches the depths of occultism. Fire-air enwrapped; the Moon; this was its atmosphere.

We can understand this Moon-existence even better if we add another fact. Upon the Moon there was a kingdom of plant-minerals, of animal-plants growing out of this vegetable-mineral soil, and then there were the animal-men moving about upon it. But upon each stage there are beings who remain behind—you may, if you like, say that they did not “pass”. This is the case not only at school, but also in the great course of development, where a pupil may have to repeat a class. These beings who did not “pass”, appear in future stages of development in very peculiar conditions. Such stragglers of the plant-minerals who did not “pass” still exist in parasites, for instance in the mistle-toe. It cannot grow upon mineral soil, because it was accustomed to grow upon a vegetable-mineral soil. It proves a fact resembling that of a pupil who did not move on to a higher form; except that the case of the beings who remain behind in the cosmic development is far worse. Particularly in the North we come across a myth which describes this; you are all acquainted with the northern myth of Baldur and his death through Loki.

The Gods were frolicking about in the Aesir's home and in there games they hurled about all kinds of objects. Baldur had just before had dreams foreboding his early death, and the Gods were therefore afraid to lose him. The Mother of the Gods had taken an oath from all the living and inanimate beings and they all had all promised that they would never hurt Baldur, and so the Gods enjoyed the game of throwing all manner of weapons against Baldur. Loki, the opponent of the Gods, had discovered that one being, who was considered to be harmless, had not made any promise, and this was the mistle-toe, which lay in hiding somewhere in the distance. Loki obtained the mistle-toe, gave it to the blind god Hodur, who threw it at Baldur: the mistle-toe wounded Baldur, for it had not sworn the oath, and Baldur died.

This myth indicates that that which is invulnerable upon the Earth can only suffer harm through that which has remained behind from another existence as something evil. In the mistle-toe people saw something which had entered the present state of existence from an earlier one. All the beings now living upon the earth can only suffer harm through that which has remained behind from an earlier one. All the beings now living upon the Earth are connected with Baldur. But it was otherwise upon the Moon; consequently that being which had remained behind from the Moon was able to kill Baldur. All the various customs connected with the mistle-toe arise out of this foundation.

We should also consider the Moon existence from another aspect, from the Spiritual one. The Moon Beings who had reached the human stage must be described as beings whose lowest member was the etheric body, their second one the astral body, then the Ego, Spirit-Self, Life-Spirit, Spirit-Man or Atma, and then they also had the Holy Ghost. They no longer had the ninth member pertaining to the Fire Spirits upon the Sun. The highest of the Moon Spirits who had reached the human stage is called the “Holy Ghost” in Christian esotericism. In the early original form of Christianity, the threefold Godhead was therefore intimately connected with the evolution of the earth. The Holy Ghost is a Spirit who is above man and Who is able to inspire him in a direct way.

Thus you may see that the Moon Spirits now stand above the human being. They are also called “Lunar Pitris”, “Moon Fathers” and “Spirits of Twilight”. The whole host belonging to the Holy Ghost is called in Christian esotericism the Host of Angels. The Angels are the Spirits immediately above man, who passed through their human stage upon the ancient Moon.

The life of the animal-men and of the plant-animals upon the Moon, differed from that of the beings who developed out of them upon the Earth. The movement of the Moon, which had already severed itself from the Sun, was quite different from the movement of the present earth around the sun. The ancient Moon circled around the Sun in such a way that it always turned the same face towards it, even as the Moon to-day always shows the same side to the earth. The Moon thus turned only once around its own axis, while circling around the Sun. The Moon Beings were therefore dependent upon the Sun in quite a different way than is the case with the present earthly inhabitants. During the Moon's whole epoch of revolution around the Sun, it was always daytime on one of its sides, and a kind of night upon the other. The Moon Beings, who were already able to move about, wandered in a kind of circle around the Moon, so that they passed through one epoch in which they stood under the influence of the Moon. The time in which they stood under the Sun's influence was their time of procreation. For there was already a kind of procreation. The Moon-men could not as yet express joy and pleasure through sounds; their expressions had a more cosmic significance. The sun-epoch was the time of ardour and passion, and it was connected with a great screaming on the part of the Moon Beings, This exists to-day in the animal kingdom.

Many other things have remained from that time. You know how one tries to investigate the true reason for the birds migration, why they circle around the globe in a certain manner. Many things which are mysteriously concealed to-day, can be understood if the whole course of earthly evolution is borne in mind. There was a time when the lunar beings could only procreate when they wandered towards the Sun; this may be called their epoch of sexual life. General processes of lunar life expressed themselves in sounds at certain seasons of the and at other times, the beings upon the Moon were dumb.

We have thus learned to know time earth' s passage through the three preceding conditions of its existence: that of Saturn, of the Moon and of the Sun.

[ 1 ] At the time of the first beginnings of Christianity there appear in ancient pagan culture conceptions of the world which seem to be a continuation of the Platonic way of thinking, and which may be understood as a more inward, spiritual Mystery wisdom. Such conceptions started with Philo of Alexandria (B.C. 25–A.D. 50). (See) Note 46) From his point of view the processes leading to the divine take place in the innermost part of the human soul. One could say that the mystery temple in which Philo seeks his initiations is simply and solely the innermost part of his being, and its higher experiences. In his case processes of a purely spiritual nature replace the procedures which took place in the Mystery centers. According to Philo sense-observation and cognition gained through the logical intellect, do not lead to the divine. They relate merely to what is transitory. But there is a path by which the soul may rise above these methods of cognition. It must step out of what it accepts as its ordinary “I.” It must be removed from this “I.” Then it enters a state of spiritual exaltation and illumination in which it no longer knows, thinks and cognizes in the ordinary sense. For it has become merged with the divine, identified with it. The divine is experienced in its essence, which cannot be formed in thoughts or imparted in concepts. It is experienced. One who experiences it knows that he can communicate this experience only if he is able to imbue his words with life. The world is a reflected image of this mystical reality, experienced in the innermost recesses of the soul. The world has come forth from the invisible, inconceivable God. A direct image of this Godhead is the wisdom-filled harmony of the world, out of which material phenomena arise. This wisdom-filled harmony is the spiritual image of the Godhead. It is the divine Spirit diffused in the world; cosmic reason, the Logos, the Offspring or Son of God. The Logos is the mediator between the world of the senses and the inconceivable God. When man steeps himself in cognition, he unites himself with the Logos. The Logos becomes embodied in him. The spiritually developed personality is the bearer of the Logos. Above the Logos is God; beneath is the transitory world. Man is called upon to link the two. What he experiences in his innermost being as spirit, is the cosmic Spirit. These ideas are directly reminiscent of Pythagorean thought. The center of existence is sought in the inner life. But this inner life is conscious of its cosmic significance. Augustine's statement, “We see all created things because they are; and they are because God sees them,” derives from a way of thinking essentially similar to that of Philo. And in describing what and how we see, Augustine adds significantly, “Because they are, we see them outwardly: and because they are perfect, we see them inwardly.”^73a We find the same fundamental idea in Plato. Philo, like Plato, sees in the destiny of the human soul the closing act of the great cosmic drama, the awakening of the spellbound God. He describes the inner deeds of the soul in the following words: The wisdom within man followed “the ways of his Father, and shaped the different forms, looking to the archetypal patterns.” It is not a personal matter when man shapes such forms within himself. These forms are the eternal wisdom, they are the cosmic life. This is in harmony with the interpretation of the folk myths in the light of the Mysteries. The mystic searches for the deeper truth in the myths. And as the mystic treats the myths of paganism, Philo handles Moses' story of the creation. For him the Old Testament accounts are images of inner soul processes. The Bible relates the creation of the world. Whoever accepts it as a description of outer events, knows only half of it. Certainly it is written, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” But the true inner sense of such words must be experienced in the depths of the soul. God must be found within; then He appears as the “archetypal essence sending forth myriads of rays, none visible to sense, all to the mind.”⁷⁴ This is how Philo expresses himself. In Plato's Timaeus the words are almost identical with those of the Bible: “And when the Father that engendered the universe perceived it in motion and alive, and a thing of joy to the eternal gods, He too rejoiced.”⁷⁵ In the Bible we read, “and God saw that it was good.” For Plato, for Mystery wisdom, as well as for the Bible, cognition of the divine means to experience the process of creation as one's own destiny. Thus the story of creation and the story of the soul striving toward its apotheosis, flow into one. Philo is convinced that Moses' account of the creation may be used to tell the story of the soul which is seeking God. Everything in the Bible acquires a profoundly symbolic meaning when seen from this point of view. Philo becomes the interpreter of this symbolic meaning. He reads the Bible as the story of the soul.

[ 2 ] We may say that Philo's manner of reading the Bible is in harmony with the trend of his time, which originated in the wisdom of the Mysteries; indeed he relates that the Therapeutae interpreted ancient writings in the same way. “They have also works of ancient authors who were the founders of their way of thinking, and left behind them many monuments of the method used in allegorical interpretation ... the interpretation of the sacred scriptures is based upon the underlying meaning in the allegorical narratives.” Thus Philo's goal was to discover the underlying meaning of the “allegorical” narratives in the Old Testament.

Let us imagine where such an interpretation could lead. We read the account of creation, and find in it not only a narrative of outward events, but a representation of the ways which the soul must take to reach the divine. Thus as a microcosm, the soul must repeat in itself the ways of God, and its mystical striving for wisdom can take only this form. The drama of the universe must be enacted in every soul. The soul life of the mystic is the fulfillment of the prototype given in the account of creation. Moses wrote not only to recount historical facts, but to represent pictorially the ways the soul must take if it desires to find God.

[ 3 ] All this, in Philo's conception of the world, is contained within the human spirit. Man experiences within himself what God has experienced in the world. The Word of God, the Logos, becomes an experience of the soul. God led the Jews out of Egypt into the Promised Land; He made them undergo trials and privations before bestowing the Promised Land upon them. This is the outward event. Let us experience it inwardly. From the land of Egypt, the transitory world, passing through privations which lead to the suppression of sensuous experience and into the promised land of the soul, we reach the eternal. With Philo all this is an inner process. The God Who was poured out into the world, celebrates His resurrection in the soul, if His creative word is understood and re-created in the soul. Then within himself, man has given spiritual birth to God, to the Spirit of God that became Man, to the Logos, to Christ. In this sense, cognition, for Philo and those who thought like him, was a birth of Christ within the world of spirit. The Neoplatonic conception of the world, which developed contemporaneously with Christianity, was a continuation of Philo's method of thought. Let us see how Plotinus (204–269 A.D.) describes his spiritual experience:

[ 4 ] “Many times it has happened: Lifted out of the body into myself; becoming external to all other things and self-centered; beholding a marvelous beauty; then, more than ever, assured of community with the loftiest order; enacting the noblest life, acquiring identity with the divine; rooted within it; attaining the strength to set myself above the higher world: yet, there comes the moment of descent from spiritual vision to reasoning, and after that reposing in God, I ask myself how it happens that I can now be descending, and how did my soul ever enter into my body, the soul which, in its essence, is the high thing it has shown itself to be,” and “What can it be that has brought the souls to forget the Father, God, and, though members of the Divine and entirely of that world, to ignore at once themselves and it? The evil that has overtaken them has its source in self-will, in the entry into the sphere of creation, and in the primal differentiation with the desire for self-ownership. They conceived a pleasure in this freedom and largely indulged in their own self-glorification; thus they were hurried down the wrong path, and in the end, drifting further and further, they came to lose even the thought of their origin in the Divine. Just as children who are immediately torn from their parents, and have for a long time been nurtured at a great distance from them, become ignorant both of themselves and their parents.”⁷⁶ In the following words Plotinus describes the path of development the soul should seek: “Let not merely the enveloping body be at peace, the body's turmoil stilled, but all that lies around; earth at peace, and sea at peace, and air and the very heavens be still. Let the soul be observed, externally as it were, diffusing and flowing into the quiescent cosmos, permeating it from all sides, and pouring in its light. As the rays of the sun, throwing their brilliance upon a lowering cloud make it gleam all gold, so the soul entering body of the heaven-opened world, bestows life and immortality.”⁷⁷

[ 5 ] It follows that this conception of the world has a profound similarity to Christianity. Among those who acknowledge the community of Jesus it is said, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life ... declare we unto you.” (I John 1: 1–3.) In the same way it might be said in the sense of Neoplatonism, that which was from the beginning, which cannot be heard or seen, must be spiritually experienced as the word of life.—The development of the old world conception thus is split. In Neoplatonism and similar conceptions of the world it leads to a concept of Christ related only to the spiritual realm, and on the other hand it leads to a fusion of this concept of Christ with a historical manifestation, the personality of Jesus. The writer of the Gospel of John may be said to unite these two world conceptions. “In the beginning was the Word.” He shares this conviction with the Neoplatonists. The Neoplatonists conclude that the Word becomes spirit in the innermost soul. The writer of John's Gospel, and with him the community of Christians, conclude that the Word became flesh in Jesus. The more intimate sense, in which alone the Word could become flesh was provided by the whole development of the old world conceptions. Plato says of the Macrocosm: God has stretched the soul of the world on the body of the world in the form of a cross.^77a This soul of the world is the Logos. If the Logos is to become flesh He must repeat the cosmic process in physical existence. He must be nailed to the Cross and rise again. This most significant thought of Christianity had long before been outlined as a spiritual representation in the old world conceptions. This became a personal experience of the mystic during “initiation.” The Logos become Man had to experience this deed as a fact, valid for the whole of humanity. Something which was a Mystery process in the development of the old wisdom becomes historical fact through Christianity. Thus Christianity became the fulfillment not only of what the Jewish prophets had predicted, but also of what had been pre-formed in the Mysteries. The Cross of Golgotha is the Mystery cult of antiquity condensed into a fact. We find the Cross first in the ancient world conceptions; at the starting-point of Christianity it meets us within a unique event which is to be valid for the whole of humanity. From this point of view the mystical element in Christianity can be grasped. Christianity as mystical fact is a stage of development in the process of human evolution; and the events in the Mysteries and their effects are the preparations for this mystical fact.

• 73a. Augustine's Confessions, Book XIII, 38. The Loeb Library translation runs: “We therefore behold these things which thou hast created, because they are; but they are, because thou seest them. And we see without, that they are, and within, that they are good.” Another translation also reads: “... And we see without that they are, and within that they are good.”
• 74. Philo, De cherubim et flammeo gladio, The Cherubim and the Flaming Sword, I, 97. A commentary on Genesis 3:24 and 4:1.
• 75. Plato, Timaeus, 37 D.
• 76. Plotinus, 4th Ennead, On the Nature of the Soul, 8th Tractate, The Soul's Descent into the Body, 1.
• 77. Plotinus, 5th Ennead, The Divine Mind, 1st Tractate, On the Three Hypostases that Rank as the Principle of All Things, 1.
• 77a. See note 43, above.

This lecture is the thirteenth of nineteen lectures in the lecture series entitled, Answers to Universal Questions and Life Questions through Anthroposophy.

Today we will occupy ourselves with an important document of mankind, although it appears far removed from the realm of our present line of study, yet nevertheless stands in an inner relationship to it. It is the Ten Commandments, which we will strive to illuminate from the basis of spiritual science because perhaps through spiritual science the right light may help clarify our understanding of this document.

From the side of learned theology it is often maintained that these Ten Commandments concur with various laws and commandments of other ancient folk and don't really depict anything extraordinary. They are considered at most only noteworthy as part of a collection in which laws and orders are to be found among various ancient peoples, as for example with Lycurgus of Sparta or the law tablets of Hammurabi.

What we have examined in the developmental route of mankind in the post Atlantic time and having allowed this to work on our souls, can become a specific connecting thread allowing an understanding of the revelation regarding the greatness, the enormity, which struck mankind, in the Ten Commandments given in Sinai. Let's remind ourselves about our contemplation of the evolution of mankind during the post-Atlantic time. We saw how the five cultural epochs - the Indian, Persian, Chaldean-Egyptian-Judaic, the Greek-Roman and Germanic cultural epochs - are a gradual conquering of the physical plane by mankind. Now we stand at the end of the third and at the beginning of the fourth epoch which we could call the “Mission of Moses.” Out of what did this Mission exist?

We will strive to direct our souls more precisely to how inspiration of the Initiates actually occurred in the successive time intervals. Yesterday we spoke about the Rishis, the inspirational ones in the ancient Indian time. The Rishis announced that they were mere common people in ordinary life who became however at specific times an instrument, a mouth piece for the inspirations of higher, spiritual beings. This fact was particularly prevalent in the ancient Indian times and these ancient Rishis, these great teachers of the post-Atlantean time could speak of lofty spiritual truths. We can ask ourselves in which spiritual regions these Rishis moved when they wanted to be permeated and surged through inwardly by higher Beings, who spoke through them? The Rishis were raised up while higher forces lived within them, not only to the astral or lower Devachan planes but above, right to the upper Devachan, so their learning originated in upper Devachan. In these ancient times, shortly after the Atlantic catastrophe, the old Indian bodies still gave mankind possibilities to go out of their bodies, and thus step into a relationship with Beings of Higher Worlds.

Now the cultural epochs continued. In the cultural epoch of Zarathustra, the ancient Persian, the highest initiates certainly knew how to speak about the highest spiritual Beings but their rise could not without further ado reach to the upper parts of Devachan. They could only rise to lower Devachan. Despite that however they could be taught about the higher planes because these elevated beings of the lower Devachanic planes knew about the higher planes.

In the world in which the Egyptian initiates were mainly indigenous, they could usually rise to the astral plane and it was not only a small circle which could still rise up to the astral plane in the old Egyptian time. A relatively large number of people, through their own observation, still knew what was happening on the astral plane. At least in certain in-between conditions of life, between waking and sleeping for instance, many experienced community with these Beings who did not descend to the physical plane but were at home on the astral plane. Thus the ancient Egyptian initiates who could enter and exit the astral plane found it easy to reveal things happening in the Higher Worlds.

The more we approach the later cultural epochs, the more the veil in front of the spiritual worlds drew to a close. The number of people who were capable of making observations in the spiritual worlds diminished ever more, and as a result, from the fourth cultural epoch onwards, a particular form of proclamation was required from the Initiates. One of these Initiates, familiar with all the occult arts of the Egyptian Initiates, was Moses; he moved freely throughout the astral plane. Even his people were chosen to behold certain revelations, and were capable of being something to the people even if they could no longer see into the higher worlds. It required Initiates, although diminished in their numbers, who knew directly or indirectly about the higher worlds, because they could consciously live out of their bodies. The largest part of the people however had to restrict their lives to the physical plane. The task which mankind had to fulfil in this time when the mission of Moses began, was this: those people who were completely dependent on the physical plane were to be given a revelation out of the spirit, which stands behind the physical, according to which they could regulate their lives. How could this Mission of Moses be formulated then? Just consider the necessity to clarify to the people that what is around them, what they can see and touch, is the physical plane - here is nothing spiritual. This was not to be looked at as something representative of the spiritual, but there had to be a clear understanding that the spiritual was to be sought in the spiritual, and only a few could do this spiritual research.

In ancient Indian times, when the holy Rishis spoke out of the upper parts of Devachan, images were given which could be seen as outer symbolic pictures in comparisons and indications coming from Upper Devachan. Images and portraits could be given and it was relatively easy for people to understand: we give you as it were images but because you see the outer world as an illusion, as Maya, these images are nothing more to you than images, reflections of the supersensible world.—In no way was there a danger leading to worship of these images. How could it have been with a people where everything sense perceptible was seen as Maya, illusion? These people could never practice worship. That only came much later. Certainly later in the oriental culture symbols and images of God appeared in some places. It was easy however for the holy Rishis to make it clear to the entire Indian people: that which we revealed, originated out of the higher planes of Devachan, while the visible or physical is a symbol for something so high and serene that it can only be taken in as a symbol.

During the Persian cultural epoch however, the students of Zarathustra couldn't proceed in the same way. They could only establish a kind of relationship between the people and the lower parts of the Devachanic planes. They were only capable of talking of images, spiritual images, of the supersensible. They referred to no sensory image. Above all they spoke amongst their people of an actual, spiritual, good being, who they called Ahura Mazdao, the being who had his outer corporeality in the sun and who connected himself with mankind and against the dark spirit: Ahriman. This was presented in a sensory-supersensory image so to speak, to the people. They had to imagine him for themselves as a spiritual light Being. However, not a finished image, not a portrait should they fashion. At most they could imagine this godly Ahura Mazdao as precursor within fire, for example, and not as a stiff, outer, sensory image. Everything which appeared as sensory pictures or idols came at a much later time. The ancient Persian culture had pictorial precursors which had to reveal the super-sensory. That was the progress.

Now we come to the third cultural epoch which we encounter mainly in the Egyptian time. Here stands the form of Osiris, as we know, at the central point of all religious thought and feeling. We can easily understand what now has to be said. What kind of being is Osiris, mainly in his godly form? Consider what the Egyptian cultural leaders said to the people: when you really fulfil your tasks in the physical world, when you have done everything related to your soul striving towards becoming a worthy person, then you will be united with Osiris after death. - On the other hand they are told: Osiris had only a short life on earth, because he was conquered by his brother Typhon - Seth—and has been living for a time in the worlds which are celestial, above the ground. His lower regions are no longer the physical but the astral plane, he will not descend lower. It is no longer possible for Osiris to step on the physical plane. Therefore people can't meet Osiris in life. After death however, when they have become sufficiently worthy, they will be united with Osiris because then they are within the world in which Osiris stays. A person can therefore meet Osiris, either after they have died or if they enter as an Initiate into the astral plane. Through this the disciples of the Osiris religion were prepared: the supersensible to which you are related, should place before your soul nothing other than pictures which your own soul imagines, ‘soul’ as is imagined under the concept of the astral body. Osiris became considered the ideal human form, possessing all possible virtues, and while desires as well as virtues exist in the astral body, so the human astral being was thus represented as the Being of Osiris.

For the Semites who gradually went through the Egyptian schools and who had to prepare the great event through which the spiritual, the Christ, descended into the physical world - not like Osiris to the astral plane, but like Christ, who came right down to the physical plane - they dared to live with God as a parable, a symbol, just like in the ancient Indian epoch they dared worship a god in a sensory-supersensory image, just like in the Persian culture in images of an astral presence, and in the Egyptian culture, now single and alone beneath the non-sensory imagination of the “I” (Ich). All images, originally given in ancient Indian times with which to imagine the spiritual, were of the physical world, borrowed from the mineral kingdom; they were images in distinct physical-mineral forms. The form through which the Initiates of the Persian culture made the supersensible clear to their people was removed from that which also lives in the human astral body, the lively etheric, because Ahura Mazdao also became visible to them as a result of his etheric form, the sun aura, becoming known to them. Osiris was represented by the Egyptians in an astral form. That divinity however, which the Jewish people proclaimed, had to have no other qualities than the “I,” the fourth member of the human being. Under the “I” we grasp something which only we can call “I.”

This is connected to something else. At this point people had to allow the Mission of Moses to flow into them; he had to be the representative of the image of the “I” of God. From that moment onwards people had to be told: Just as an “I” lives in every person and is the ruler of the members of human nature, so you must imagine the Being who weaves in the world as creative Being, who lives, rules and prevails over everything that's been and is created. Nothing sensory, neither etheric nor an astral image can represent this. Merely under the form of the “I,” only under the name “I am the I-am” should you imagine this highest Being. - In the “I am” itself every person should experience a reflection of the godhead. It was the Mission, the proclamation of Moses to say: Look within ourselves, only there will you find the real image of the pure godhead. - As a result all activity amongst people should from this moment onward only be from one “I” to another “I.” This had to be prepared through the Mission of Moses.

Let's place ourselves once more in the Egyptian culture. Much activity took place but it didn't move from one “I” to another “I” but from one astral to another astral body. What is this called? Just think how one of the gigantic pyramids were built. A great army of people was needed to bring such a pyramid into existence. The construction workers of such pyramids followed the order of the master builder and those were the temple priests, the spiritual guides of culture. Don't believe that these orders were given as they are today, from one “I” to another “I.” That was not the case. You will most easily understand what was happening when the word “suggestion” is implied. Physical powers of nature were employed to guide the masses. The Egyptian priests controlled such powers to a high degree. They didn't work on the “I” by saying: Do this or that - but they controlled the masses by managing their physical powers, so that the people meekly followed the priests who bypassed the “I.” These priests stood as Initiates in lofty service. They were incapable of abusing these powers; they placed themselves in service of the Good. Thus it was inspired, physically inspired, through them working; the freedom of the “I” in opposition to the priests of the temple was not in question. If you understand that, then you will also understand how in ancient India the Holy Rishis applied even higher spiritual powers. With them it was as follows: when they appeared and gave meaningful proclamations from the spiritual worlds, it was self-evident that the entire folk would follow meekly. Just as the hand follows the head, so the masses followed their leaders, the Initiates. This diminished ever more, the further humanity sunk into the physical plane, but in ancient Egypt there was still great effectiveness of these physical forces. To withdraw people from this kind of involvement and the predictive manifestation in the ego-opposition, was the Mission of Moses. For each human being to search for the godly fountainhead, the great World-I, that the realm of the surging, wafting “I” can be perceived as the archetypal image of the individual “I,” that was the great call which is linked to the Mission of Moses.

From these viewpoints we will understand how this great World-”I” had to be proclaimed through Moses. In this way we must translate the announcement of the “I”-Laws into everyday language, in order to really go through what was felt, experienced and thought when for instance the First Commandment was heard at that time. All lexicographic translations give the most inconceivable inaccuracies. Now I want to present the first commandment to you as it really needs to be translated, to bring it to such an expression as people then imagined they had heard.

First Commandment: I am the everlasting Divine, which you experience within yourself. I have led you out of the land of Egypt where you couldn't follow me within yourself. Henceforth you will not place other gods above me. You will not acknowledge gods as higher, who show you an image of something which appears above in the heaven, which works out of the earth or between heaven and earth. You shall not worship what is beneath the divine which is within you. I am the everlasting in you and a continual divinity. If you don't recognise Me within you, I will disappear as the divine in your children, parents and grandparents and their bodies will become stultified. If you acknowledge Me within you, I will live forth in you for up to thousands of generations and the bodies of your people would prosper.

This gives us the indication how the single “I” is within the archetypal “I,” how to recognise the after-image of the archetypal divine “I” and also, the indication of how, through acknowledgement of one's own “I” as divine, the way is given to become free from the opposition experienced between people and their leaders in ancient Egypt. “I have led you out of the lands of Egypt, where you can follow Me within you. The will of the Initiate followed you there, and there you were not free.” These Initiates applied their psychic powers which the people followed. The first dawning of this human freedom, which rose as the freedom of mercy in Christianity, shows itself in this reference: “I led you out of the Egyptian lands where you couldn't follow Me within you.” “Henceforth you shall not place other gods above Me.” Therefore, in order for the Jewish people to become the most prepared people for the proclamation in Christendom, it had to be made clear that all other representatives of the divine, the archetypal images of the “I,” had to fall away. Outer representations of the divine, even the signs of the Zodiac or something else, had to fall away. Nothing was to illustrate the divine, because people had to, in order to become free, find the source of everything within them: everything which was to be experienced regarding the divine had to be after-images of the great World-I and experienced in their “I.” “You should not acknowledge anything higher than the Divine, who appears as an image of something which shines above in the heaven, which originates from the earth or is active between the heaven and the earth.” An image-free divine! The only legitimate expression for this is the human “I,” the image of the “I am the I-Am.” “You shall not worship anything which is beneath the godly which is within you.”

We have emphasized: out of the physical body the image was taken in ancient India, out of the ether body in the Persian culture, out of the astral body with the Egyptians. Those all stand below the “I.” From out of this no image should be taken and called divine. We know that the physical body was formed from mineral nature, the ether body from the etheric in nature, and the astral body from that realm where the animal astral body is also formed. From all which exits in the members of human nature, having originated from the rest of nature, from all that which is below the “I,” nothing should be worshipped. “I am the everlasting in you and a continual divinity.” Here we have an important sentence. This was given to the Jews as a commandment, which was previously a fact. We have already remarked that when common blood flows in any people, a particular awareness runs through the generation, how the son feels bound through the blood with his father and grand-father. Common blood felt like a common “I.” This “I” lived through generations. The god who announced himself primarily as an “I” to the Jews, had to announce Himself by saying the He was this, which worked as God through the generations. “When you really understand Me, then you will understand what continues to work from generation to generation.” This has been translated with: “I am a striving God,” or even “I am an angry God,” while the actual meaning is: “I am the god working continually from generation to generation.”

“Don't seek to find an incorrect imagination of Me, protect the truth within you, as an imagination of Me, then you plant within the blood enduring health from gender to gender.” A real medicinal imagination is linked to that which this commandment gave, linked to the imagination that when the human being has a pure imagination of his relationship to the divine, then a healthy “I”-image will flow through the blood and people will remain healthy from one generation to the next. We don't come to a real understanding of the lively form in which Moses presented this to his people when he announced the laws, if we only think abstractly about what he said. No, it was said under the presupposition that correct thoughts are an active reality. “When you create a false imagination of the Divine, then you will, from gender to gender, bequeath it into an expression of disease and infirmity.” Correct thoughts activate health, false ones, illness. This is in the genuine sense an anthroposophic or occult image. This has to be thought about or otherwise no real understanding can be reached, no real picture formed regarding this First Commandment. The Jewish people were instructed: Don't place your God under false images. When they knelt in front of the golden calf, a false image flowed from the gods into them and this false image of god produced, because it works through the blood and goes down the generations, the effectively continuous sin which translates into illness. “If you don't recognise Me within you, I will disappear as the divine in your children, parents and grandparents and their bodies will become stultified.” You produce children, parents, grandparents capable of surviving, when you take up the correct imagination of the Divine, otherwise that which depends on the blood will die out. By truly acknowledging Me within you, the source of the “I,” the power transmits from one generation to the next because I am a continually effective Divinity. I will disappear from the bodies if I live in you as a false image. This is again quite an occult and medicinal indication. “If you acknowledge Me within you, I will live forth in you for up to thousands of generations and the bodies of your people would be purified and therefore would prosper.” Thus the physical will prosper, in the genuine occult sense, when the human being forms the true spiritual imagination. Through this a simultaneous breath of human freedom is drawn in human development: right at the peak, so to speak, of the continual “I” the human being is placed and then formed with the divine “I.” One can't allow comparisons with any other legislation; it is real dilettantism to place the Ten Commandments beside other legislation and compare it one-sidedly, just because they are outwardly similar in words, they can be seen as the same. The legislation of the Ten Commandments from Sinai is unique and only allows illumination through the unique Mission of Moses. As with this First Commandment, so it is with all the other Commandments when they are correctly translated. It becomes clear to us from the spirit of Moses' Mission, with reference to the “I”-impulse, how this now had to be poured into humanity.

Second Commandment: You will not speak in error of Me in you, because every error about the “I”-in-you will corrupt your body. - Thus the necessity for the correct thought process is established, the actual creator of the real healthy body. Errors about the ruler of the highest divine in you produce sickliness in the body to the fullest degree. It is extraordinarily important to have insight into the content of the Second Commandment: “The error about the “I” in you will be spoilt.” There is a further saying: In a beautiful body lives a beautiful soul. - Modern materialistic humanity now and then interprets it as: if I take good care of my body, then I will have a beautiful soul. - It actually means that a soul is inwardly strong because it has brought something from previous incarnations which has inspirationally worked through the soul and is now the correct creator for the sheath of a healthy, vigorous body. The body does not create the soul, exactly the opposite. So we see that sometimes it doesn't at all come down to stating a precise wording. Every time it is according to impulses in your life to find a different interpretations of the same wording. Depending on how you feel or are disposed, so it is interpreted. Accordingly one doesn't always have the correct proof that you are indicating an equivalent wording, but only through penetrating into the soul of the time and thoroughly seeking understanding for this or that word.

Third Commandment: You shall separate the workday from the festive day, so that the image of Your Being becomes the image of My Being. Because, what lives in you as My “I,” has built the world in seven days and lives within it on the seventh day. Thus your actions and your son's activities and your daughter's actions and your servant's activity and your cattle's actions and everything that is with you, is within the outer boundary of the six days, but on the seventh day your gaze should seek My gaze within you. - This is the kind of absolute translation corresponding to the Third Commandment. Not in outer images should the Divine within people be portrayed as the archetypal-”I,” but through what the “I” does, the archetypal-”I” must be portrayed and how this archetypal-”I” had created the world in six world days and on the seventh day found rest, so mankind must separate workdays and festive days, six days for creation and the seventh day to seek the Divine with the help of the “I.” So we see in what a wonderful way This Third Commandment is the portrayal of the archetypal-”I” in us and is placed there as guiding God.

In these three first Commandments we have indications of how the human being related to divinity, during the time of the Mission of Moses, which was revealing itself in a new way. In the fourth Commandment we go out on to the physical plane. The first three Commandments sets out how the human being can relate in the right way towards the higher Worlds through the activities of his “I.”

The Fourth Commandment says: Work forth with your fathers and mothers in mind, so that you retain possession of the property you acquired through the power which I have built in you.

Here you have the meaningless: “Honour father and mother, that you may fare well and live long on earth.” It is about actual outward action which really sprouts from what had been planted spiritually in the “I” within man, as we have understood, how the divine works medicinally, like a drop. This Fourth Commandment is a practical commandment. It says: Observe your descendants as your ancestors; then you as a descendent stand in contrast to them—a peaceful, beneficial, continual development will never take place. Just as you inwardly convey the “I” through the blood, so also must that, which you posses after your “I” has worked through it, be maintained. The strong “I” that was created, flowed from the one side through the blood in the generations; on the other side however had to, in order for the human being to strengthen the “I,” work in the outer world. What had been founded as a strong “I” had to be preserved and evolve continuously, without interruption. Work forth with the fathers in mind in order to maintain coherence in the work your father and mother did in creating your “I.” - This shows you how also the outer rules of conduct are given in order not to destroy from outside the creation of a new culture, given as an inner impulse.

Now we come to the Commandments where your independent “I” is confronted by the “I” of others, and how this should in fact rule in the social world. This is actually a repeat of what Paul said, which the Bible gives as: Love they neighbour as thyself (Gal.5,14).—See in other people the same “I” as in yourself. - In an extraordinary way this old Hebraic folk received the impulse to pursue the godly right into the weaving of the “I” within the human soul. Therefore this people had to preserve the Commandments, which do not only prescribes the protection of their own “I” but also prescribes respect and protection of the “I” in the other.

Fifth Commandment: Murder not.

Sixth Commandment: Don't break the marriage.

Seventh Commandment: Don't steal.

All three expand on the one commandment: Recognise in your fellow men the “I” which you have in yourself!

In this deed the Jewish people were led from the lands of Egypt, enabling them to also recognise the “I” in others through the evaluation of the other's “I,” for in Egyptian lands one didn't work through the respect of others but through the suppression of the “I” through suggestion. Now further:

The Eighth Commandment: Do not undermine the worth of your fellow men by telling untruths about them. - Not only through deeds could one damage and impair the rights of the “I” within the other, but one should not once in a spoken word diminish the worth of his “I.” One should not state untruths about the “I” of another. Whoever states an untruth about the “I” of another, does not realize that the “I” of the other is the same as your own “I.” So it proceeds systematically with the Ten Commandments. Reference is made [to] what you express damagingly in community of life from one “I” to another “I.” A deed penetrates directly, damagingly into the sphere of the “I” of the other, but a word more secretively. However, if you want to earnestly acknowledge the “I” of the other, then you also do not dare intervene from the basis of your wants and desires into the sphere of your fellow man. [It is] Not only through this that you rob him, but already through also desiring something of his, do you penetrate into his “I”-sphere. You acknowledge the full equal evaluation of the other's “I” through not allowing yourself to desire what he has. Now the two last Commandments:

Ninth Commandment: Do not look grudgingly at what your fellow man possesses as property.

Tenth Commandment: Do not begrudge your fellow man his wife nor the helpers and others through whom he gains his earnings.

The only way to find healthy relationships between one person and another is by not resenting what the other person owns. So a person is placed beside others in order for him or her to notice and venerate the divine image in every “I.” Thus the existence of the single “I” amongst others is regulated. This was one of the biggest spiritual impacts which entered into mankind. Yet, what had to come through Christ was not pronounced, yet lay within the words here, that each one can find the interrelation with the Father-God. “No one comes to the Father but through Me.” At this time the legislation was given in relationship to the communal “I” which flowed through the generations. Yet at the same time the earlier proclamation was given, that the “I” is not only an image of the Divine, but that God Himself is a living Being within this “I.” The “I” is substance and Being identical to the Father. “I and the Father are one.”

So we see how the impulse, conveyed through the world's development, follows one after the other. It is easy to say: In the world's development all causes and effects are connected by a wisdom-filled world guidance and world command but nothing is visible. - When we however look back in world evolution, as we have done in this examination, we arrive at the notion that at the right time the right thing always happens to direct human development further, then, I may say, nothing else is left over than to acknowledge the wisdom-filled directing and guidance in world development.

When one sees through occult research how at the exit of the third cultural epoch into the fourth time period the proclamation of the Ten Commandments took place in order for people to have time to prepare for the greatest event, the Mystery of Golgotha, then one sees exactly what a great expression of wisdom this is within world guidance.

In the entire tone of the Ten Commandments, when we really understand them, we see how the Divine reveals itself in an archetypal way in images in preparation for the moment when the Divine Spirit will really be embodied in an individual. In order for people to be steered towards an understanding of God in the flesh, an incarnated God, they must first learn to grasp God's substance and Being within their deepest, innermost soul. Considering this document of mankind, the Ten Commandments, we notice from the entire tone, that God speaks through it to mankind and that this address throughout is in line with the ever further emergence of people on the physical plane and that this can only really happen when the Divine is grasped in the right way. Repeatedly it is pointed out that bodies prosper when the Divine is properly grasped. Indications are given that to venerate the Divine also brings prosperity to outer things on the physical plane. In the correct way it is pointed out that a gradual, healthy development must ensue, in order for the outer social relationships to prosper.

Through the Mission of Moses it is regulated that the Divine remains protected within the Being of man, while man's conquering of the physical plane can be carried out in the right way in the sense of the post-Atlantic development remaining in harmony with the Divine.

The mood of the present time is not likely, perhaps, to create in many people that depth of inner feeling of which legends and sagas speak when they refer to the Christmas Holy Nights, when the soul that is prepared for it is able to have some experience of the spiritual world. You know one such impressive legend from the performances given here, that of Olaf &Åsteson. Many similar things point to Christmas time in the same way.

It is clear, not only to a more thoughtful student of the human heart, but to anyone who observes in the external world the general spirit of our time, that a Christmas mood, a Christmas impulse, must now be sought anew by mankind. What lives in the celebration of Christmas, in the thought of Christmas, must take hold of the human soul in a new way. Just think, dear friends—in order to realize the broader aspects of our contemporary religious and spiritual mood—how little inclination there is at this time to contemplate the Christ as such, to direct the eyes of the soul to Him.

People often believe they are speaking about the Christ, and yet you will find they have made hardly any distinction between Christ and God the Father except in name. While it is true that for many believers the Christ still stands at the center of their religious creed and that beside Him all else of a divine nature loses its luster, nevertheless we have seen for some time now the rise of a theology that has really lost the Christ, that speaks of a God in general even when Christ is meant. The specific quality that is essential when the human heart looks up to Christ needs to be found again. And perhaps the most worthy celebration of the Christmas Festival at this time is actually to inscribe in our souls how mankind can find the Christ again. Many historical facts of the evolution of mankind will first have to be considered—in the spiritual scientific sense—if a true impulse is to be reawakened that will lead human souls to Christ.

The Christmas Festival can not only remind us, as is intended, of the entrance of Jesus into earth life, but it can also point to the birth of Christianity itself, the entrance of Christianity into the course of earth evolution. And so let us today direct our spiritual vision primarily to what might be called the Christmas of Christianity itself, the entrance, the birth, of Christianity within the sphere of the earth. The external facts are known, of course, but our knowledge of them needs to be intensified.

Christianity came into the world in the person of Christ Jesus, into the midst of the adherents of the Old Testament. We can observe the phenomena that occurred among these people when Christianity was born. We see how they were externally divided into two separate currents, that of the Pharisees and that of the Sadducees. It is necessary to view all these things henceforth in a new light. When we consider the general course of development of an individual or of humanity itself—indeed, the course of the entire earth—this will become increasingly clear to us if we conceive it as a continual balancing between luciferic and ahrimanic forces. But that is merely the designation we use; there has always existed among the deeper natures of humanity a consciousness of the actual existence of Lucifer and Ahriman and of the condition of balance between them. Fundamentally, the contrast of the Pharisaic element and the Sadducean element in the ancient Hebrew evolution was nothing else than the contrast of ahrimanic and luciferic elements. Jesus, coming into external earth life, entered the balancing stream. He entered earthly existence at that place for which the most important designation up to the time of the Mystery of Golgotha was that Solomon's Temple had been built there. In a certain sense we can only understand the nature of Solomon's Temple if we are able to perceive it in contrast to the Christianity then being born. It is well-known how quickly after Christianity came into being Solomon's Temple was destroyed, so far as external existence is concerned. This memorial of the earlier evolution out of which the spirituality of Christianity arose was destined to exist no longer at the place from which that spirituality streamed forth. The nature of Solomon's Temple and the nature of Christianity present a strong contrast. Solomon's Temple embraced in marvelous, magnificent, sometimes gigantic symbols all that was contained in the world conception of the Old Testament. It was an image of the entire universe so far as this could be represented by the ancient world conception, in its conformity to law, in its inner structure, in its permeation by divine-spiritual beings. It was nonetheless an image of the universe that in a certain sense and in one direction was extraordinarily one-sided. That is to say, the Temple was a spatial image of the universe, an image that made use of spatial forms and spatial relations to express the mysteries of the universe. But for those who viewed it in the spirit of the Old Testament, its symbolism was endowed with life.

We see, on the one hand, in the Judaism of the Pharisees and Sadducees, the externalization of what had been given to humanity through the Old Testament; on the other hand, we see in the symbolism of Solomon's Temple the means of deepening the life of Old Testament humanity. It might be said that what has flowed into the entire Old Testament revelation came to expression in these two directions: one outward, exoteric, in the Judaism of the Pharisees and Sadducees; the other esoteric, through what was represented in the mysterious symbols of Solomon's Temple. And from this exotericism and esotericism sprang what became Christianity.

This Christianity was at first, at the time of its birth, unknown to the world at large, to that world in which lived the spirituality of the humanity of that time, namely, the Greek world. Within the expanding Roman empire in which the Mystery of Golgotha was being prepared through the birth of Jesus, it was not known what a momentous Event had taken place among the Jewish people. Nothing was known of the significant Event that constitutes the meaning of the earth. Nevertheless, although the humanity of that time allowed it to pass unnoticed outwardly, the most sublime Event of our earth evolution, inwardly the Christianity that was coming into being was connected with what was then considered the whole world.

In what ways, dear friends, was it connected? The meaning that Christmas conceals is revealed later in the Easter conception. What then is the important aspect of Easter that really intensifies the meaning of Christmas? It is the contemplation of the Savior of mankind Who died on the cross: the cross with the dead God. The intention and the deed originated in humanity: to put to death the God Who had appeared in their midst. The profound magnitude, the full power, of this thought should again enter into human souls. Contemplation of the deed by which the God Who appeared on earth was killed by men: this should be put into language by which it can be understood. Let us try to do this, at least from one point of view.

When we look upon the Mystery of Golgotha, we find it to be a great world-historical confluence of spiritual streams that had been present in the ancient Mysteries. (You know this from my book, Christianity as Mystical Fact.) What had taken place in the ancient Mysteries as the sacrificial rite, the rite of initiation, what had taken place in the temple with, one might say, limited importance, was now set out on the great stage of world history; it now took place in the realm of our entire earth existence. In a certain sense, the initiation of humanity itself was brought out of the temples and presented as historical event before the whole world.

Now let us ask: what were the thoughts of someone permitted to take part in the initiation rites of the ancient Mysteries—when these still possessed their true significance? Through his preparatory instruction such a person knew with certainty that what is directly apparent in the external world of the senses, and what can be comprehended by the human intellect, is a world of mere phenomena, a world of appearance. He knew that what a human being experiences immediately in his environment during his waking hours between birth and death is only the outer view, the phenomenal display, of an inner reality, and that in ordinary life this inner reality is concealed. In the Mystery rite itself such a person sought true reality in what streamed to him, as it were, from the depths of existence, in what could be drawn out and separated from the merely phenomenal, illusory existence. Someone who took part in the ancient Mysteries could always say to himself: When I walk through the world and see external nature, it is illusion. When I experience this or that in the world, it is illusion. When I do any kind of work for the world, it is illusion. But when I am permitted to take part in the holy acts of the Mysteries in the Temple, then something happens that is truth, not illusion. Something is drawn forth, so to speak, out of the illusory existence of the world and transformed into a sacramental act; and this act contains exact truth in contrast to the illusion.

If we wish to be quite clear concerning this view of the Mysteries, we must compare it to the view prevailing today in our materialistic age. We must understand that all that is called reality today in this age of materialism was regarded as illusion in the conceptions belonging to the Mysteries; while, for example, the sacramental act performed as the initiation rite, which most people today consider “fantastic”, was esteemed by those acquainted with the Mysteries as the only reality in life. Such an act, therefore, was not performed at random, but at certain times when it was believed that something of the true nature of things might push through the phenomena of outer life and, as it were, be captured through the act. It has often been mentioned that one such important rite consisted in showing the sacrifice of the God, the death of the God, and His resurrection after three days. This pointed to the fact that to someone who penetrates more deeply into the external world, death can reveal the true nature of this world, that reality must be sought beyond death.

Think of all this entering human souls from the content of the Mysteries at the beginning of our Christian era, expressing the most important fact in world phenomena! Someone in that era pondering on the course of our earth evolution would have been able to say: “In ancient times it was possible for man to learn something about the divine-spiritual world through atavistic initiation science. It was formerly revealed to man out of earth evolution itself. That time is now past. The time has come when nothing more can be drawn from the content of this world to guide us to the divine-spiritual world. This world has lost its divine-spiritual life.” That is what such a soul would have said. Where must one look for the meaning of evolution for earth-humanity? Where was the real meaning of the earth at the time when Christianity came into being? Where was the expression of what was willed in man's innermost being at that time? At Golgotha on the cross. It was Death! What formerly had gushed forth from earth evolution for human salvation, was itself dead. To the soul that penetrated more deeply into cosmic reality, an earth impulse, the most profound of all earth impulses, was given at the time of the birth of Christianity, in the contemplation of the dead God.

Only when experienced in this way does the full magnitude appear of the matter with which we are here concerned. The ancient world conception, the ancient world-wisdom had flowed into Solomon's Temple; but it no longer held anything of what had made it great. Something new had to enter world evolution. And so in the course of time the destruction of Solomon's Temple and the rise, the birth, of Christianity exactly coincided. Solomon's Temple: a spatial symbolic image of the content of the cosmos; Christianity, comprehended as a time-phenomenon: a new image of the cosmos. Christianity is not something that appears as a spatial image, as in the case of Solomon's Temple; one only understands Christianity if one grasps it in images of time. One must see that earth evolution proceeded as far as the Mystery of Golgotha; then the Mystery of Golgotha intervened; then, through the Christ pouring Himself into humanity, evolution moves on in this way or that. Its deeper content is not to be equated in the remotest degree with anything appearing in spatial images, not even in the gigantic, magnificent spatial images of Solomon's Temple. Nevertheless, Solomon's Temple, as also the inner aspect of Pharisaic and Sadducean life, contained the soul of the world consciousness of that time. The soul of the world consciousness two thousands years ago was to be found in Old Testament Judaism. Into this soul was laid the seed of Christianity, a new seed that, while growing out of all that may be expressed in space, can only be expressed in time. The becoming following the existing: that is the inner relation of Christianity that was then being born to the soul element of the world of that time, to Judaism that was embodied in Solomon's Temple, which later collapsed. Christianity was born into the soul of ancient Judaism.

As Christianity sought the soul in Judaism, so it sought the spirit in Hellenism. The Gospels themselves, as transmitted to the world (I refer only to what has been handed down), have in the main passed through the Greek spirit. The thoughts through which the world could think Christianity are the spiritual wisdom of Greece. The first apologia of the Church Fathers appeared in the Greek tongue. Just as Christianity was born into the soul that for the humanity of that time lived in Judaism, so it was born into the spirit provided by Hellenism.

Romanism furnished the body. It was Romanism that at that time could provide an external organization for concepts of empire. Judaism soul, Hellenism spirit, Romanism body—body, of course, in the sense that the social structure of humanity is body. Romanism is in reality the forming of external inclinations and institutions; the thoughts concerning external institutions live within them. It is the corporeal element in historical existence, the corporeal element in historical development. Just as Christianity was born into the soul of Judaism and into the spirit of Hellenism, so it was born into the body of the Roman Empire. Superficial people even think that everything contained in Christianity can be explained out of Judaism, Hellenism and Romanism. In the same way, indeed, that materialistic natural scientists believe that everything in a human being is inherited from parents, grandparents, etc., ignoring the fact that the soul comes from spiritual regions and only puts on the body as a garment: so these superficial people like to say that Christianity consists of what in actual fact it has only put on as an outer garment. The essence of Christianity entered the world, of course, with Christ Jesus Himself; but this Christianity was born into the Jewish soul, into the Greek spirit, and into the body of the Roman Empire. That, in a sense, is the birth of Christianity itself, viewed in the light of Christmas thought.

It is important not to accept these facts as mere external theories, but to relate them deeply to our thought of Christmas, to learn what their significance really is in relation to the newborn Impulse that is now entering world evolution with the Spirits of Personality—as I explained here recently.³ Indeed, dear friends, anything new that purposes to enter into the course of world evolution must first struggle through what remains of the old. This is precisely the mystery of world-becoming, that on the one hand there is a normal, progressive evolution; on the other hand, retarded luciferic and ahrimanic forces interfere with it and modify it, but also in a certain sense support it as it advances. I have often called attention to the fact that we cannot escape this ahrimanic-luciferic force; we must look straight at it calmly, and face it consciously. On no account must we simply submit to these things unconsciously. From world impulses shadows remain behind that continue to have an effect even after something new has come into existence; but their luciferic and ahrimanic character must be recognized. This ahrimanic-luciferic element must accompany evolution, but it must not be accepted in an absolute sense; its luciferic- ahrimanic character must be perceived. Something shadowlike has remained behind from Solomon's Temple, something shadow-like also from Hellenism, and something shadow-like from the Roman Empire. Nearly two thousand years ago it was self-evident that from these three—soul, spirit, and body—Christianity was born. But soul, spirit, and body could not immediately disappear; they remained in a certain way as after-effects. Now is the time when this fact must be clearly understood and when the completely unique character of the Christ Impulse itself must be realized.

A shadow remains behind from the most important extract of the esoteric Old Testament, from the Mystery of Solomon's Temple; a shadow remains from Hellenism; also one from the Roman Empire. We must learn to distinguish the shadows from the light. It will be mankind's task from this present time into the immediate future to differentiate between the shadows and the light in the right way.

We see the shadow of the Roman Empire in Roman Catholicism. This is not Christianity; it is the shadow of the ancient Roman Empire into which Christianity had to be born. In its forms there continues to live what had to be built up at that time as a framework for Christianity. But we must learn—humanity must learn—to distinguish the shadow of the old Roman Empire from Christianity. The essence of Christianity is not to be found in the organization of the Catholic Church, or indeed of any of the Christian churches. One sees in their hierarchical aspect what existed and developed in the Roman Empire from Romulus to the Emperor Augustus. The illusion arises only because Christianity was born into this body.

In this sense Solomon's Temple has also remained as a shadow. The Mysteries of Solomon's Temple have—with a few exceptions—been completely absorbed into the Masonic and other secret societies of the present time. As the Roman Church is the shadow of the ancient Roman Empire, so what continues to exist in these societies—however strongly they assert to the contrary, even to the extent of excluding Jews—is the shadow of ancient Judaism, the shadow of the esoteric Jehovah-worship. Again the shadow must be distinguished from the light. Just as the shadow expressed in the perpetuation of the Roman Empire in the Catholic Church, in the churches generally, must be distinguished from the light shining in Christianity, so the element into which Christianity had to be born as soul must be distinguished from the shadow that continues to work in societies founded on symbolism that is reminiscent of Solomon's Temple.

These things must be recognized. They must be looked at in the right way. And they must be illuminated in our time by the new revelations of which we have been speaking during these days.

The Greek spirit into which Christianity had to be born—in spite of all the beauty of Hellenism, in spite of its esthetic and other important content, in spite of the influence it has upon us—has left its shadow as the modern world conception of the cultured humanity that has brought this fearful catastrophe⁴ upon mankind. When Hellenism existed with its world conception, it was something different. Everything, dear friends, is right in its own time. If something is taken in an absolute sense, and carried on after it has become antiquated, it then becomes the shadow of itself. And the shadow is not the light; it may change suddenly into the opposite of the real thing. Aristotelianism still shows something of the greatness of ancient Greece. Aristotle in modern raiment is materialism. Christianity was born into the Jewish soul, the Greek spirit, the Roman body; but the three have left their shadows behind. The challenge sounds through our time, like the call of an angel's trumpet, to perceive the true facts, to look through the shadows to the light.

Truly, anyone who ponders over this present moment in time, who considers impartially, without prejudice, what has brought about the fearful, distressing events of recent years, surely cannot help wondering whether some sort of light can be sought that would shine into the darknesses of earth in a different way from those lights which most people still wish to regard as the only ones. One should find the will to look for a way through the shadows to the light. For the shadows will assert themselves. They will become effective through people who perhaps have endured little themselves of the great suffering of humanity at the present time, who have no sympathy, or very little, for the terrible agony that has flashed through the world, agony that is itself proof that many of the thoughts which have appeared were destined to be shipwrecked. One who tries to examine with deeper understanding what is really not difficult to see today, one who has the resolute will to look without prejudice at what is happening today among men, will feel an impulse to seek the light. He should attach some importance to this impulse in his soul, not listen to those who—depending on the place they occupy—wish only to defend one of the ancient shadows, but listen to his own soul; it will speak clearly enough if only he does not let its voice drown under the external assertions of the shadows.

If today one looks compassionately at what has happened, what is happening, and what will happen, one will be able to see a strange figure standing before men: a distortion of the truly human form, in garments woven of shadows, a figure uniting in itself in its thoughts, sensations, feelings, and will-impulses what has put humanity on a wrong track and gives every promise of taking it farther on the wrong track. Deep within what is happening outwardly dwell those three shadow-thoughts that have been described.

Whoever learns to see that figure in garments woven of shadows, has prepared himself in the right way to look at something else: to look at the tree that can illuminate even today's darkness with its lights. Whoever is pure in heart and does not allow himself to be misled by the threefold shadow-existence—antiquated symbolism, antiquated ecclesiasticism, antiquated materialistic science—will see what wills to shine in the darkness as a real Christmas tree, and lying beneath it the Christ-Jesus Child, illuminated anew by the Christmas light. This is the real aim of our anthroposophically-oriented science of the spirit: to seek the Christmas light, so that the Jesus Child, Who entered the world first to work and then to be understood, may gradually be understood; to illuminate in a modest way the greatest of all events in earth existence. This is the goal of our anthroposophical spiritual science within the religious currents of humanity. People will not understand the light that this spiritual science wants to recognize as its Christmas light unless they have the will really to penetrate the threefold shadow-existence of our time. The times are serious. And whoever lacks the will to take them seriously will perhaps not be able in this incarnation to see what should truly be perceptible at this time to every human being of good will, there for the healing of the many wounds that otherwise mankind will still have to suffer. People of good will should take notice of what may be seen when the anthroposophical science of the spirit enkindles the Christmas light. The light is truly small, and he who professes it remains humble. He does not wish to extol it to the world as something special, for he knows that now it appears small and insignificant, and many men and many generations must still come, to help what now burns dimly to become brighter. But even though the light is weak, it shines on something whose effect within human earthly evolution is not weak, something that is working powerfully as the deepest meaning of human evolution. The light illumines what we may call the birth of Christianity, the Christmas of Christianity. Along with the Easter meaning of anthroposophical spiritual science may this its Christmas meaning be understood. May many, many souls look forward in this spirit to the profound experience of the Christmas Holy Nights. They will then be able to feel that already a call is sounding through the world to contemplate the appearance of Jesus, who awaited here on earth that moment when He was to meet death, in order in His spirit-life after death to give a new meaning to mankind and to earth evolution.

My dear friends, let us feel something of this Christmas mood that is to enter our souls from spiritual science! I would like at this moment to begin Christmas solemnly, by expressing the wish—as my soul's innermost holy Christmas greeting—that you may experience the mood of consecration that wills to receive the new Christ-revelation. I assume that you too are beginning Christmas with that earnestness of which I endeavored to speak today, an earnestness appropriate to the present condition of the world. In this spirit, my dear friends, I wish you with all my heart a holy, solemn Christmas!

• 3. Rudolf Steiner, Dornach, 20 Dec. 1918, Die Soziale Grundfordentng unserer Zeit/in Geanderter Zeitlage, GA 186 (Dornach, Rudolf Steiner Verlag, 1979).
• 4. World War I.

Yesterday I tried to explain how man, who as a soul-spiritual being has been living in the spiritual world during pre-earthly existence, makes his transition to the physical earth. If we want to place before our souls the very real intervention of the Christ and the Mystery of Golgotha in the evolution of earth-humanity, it is absolutely necessary to acknowledge the pre-earthly existence of man and thus come to understand the eternal essence of his being. For, in order to comprehend the actual nature of this Mystery, we must be able to follow this Being, the Christ, Who belongs to the spiritual worlds, in His descent from extra-terrestrial regions right down into earth existence. This Being had lived only in those regions where we too spend our pre-natal existence until the time came when in the man Jesus He took on an earthly form and began his earthly activity.

If man wants to arrive at such an understanding of the Christ and the Mystery of Golgotha in relation to the event of human birth, of which I spoke sketchily yesterday, he must bear in mind first of all that man's soul constitution and his inner experience have passed in the course of mankind's evolution on earth through most significant and important transformations. Today, people often assume that the soul constitution, and those states of consciousness in which modern man finds himself in waking and sleeping, have always belonged to humanity, at least essentially, since human history began. At most, the world view arrived at in natural scientific cosmology points back to a primitive half-animal-like form possessed by early humanity, as we shall be discussing presently. Such a being's inner nature would of course have to be pictured as different from the thinking, feeling and willing of today's human being. But the transformations that man's consciousness, his whole inner soul structure, have passed through since the primeval times of earth evolution, are rarely pointed out today; yet in these transformations there lies something immensely important and substantial.

When we go back to ancient times of human evolution—we need not go back to the most primeval but to about the second or third millennium before the Mystery of Golgotha—we find that mankind had a quite different consciousness, a quite different configuration of soul, than later on. The pronounced difference that exists between waking and sleeping in man today did exist at that time, but it was not the only aspect of the daily change in human consciousness. Today man only knows the states of waking and sleeping, and between them, dreams. While we are aware of a certain content in dreams, we must admit that it is often misleading. In any case, this dream content does not point to any reality that man can control directly with his day consciousness, although he certainly can indirectly. But apart from these three states of consciousness, of which that of dreams is most questionable, at least as far as gaining knowledge is concerned, an intermediate state existed for ancient humanity. It was neither that of dreams, nor of full wakefulness. Nor was it a condition of deep sleep, or half-conscious dreaming as we have it today. Rather, it was a pictorial “waking-dreaming,” as one might put it. Pictures flowed within it as thoughts run today through our waking consciousness. These pictures were similar in form to our dream pictures, but what they contained pointed to a pronounced supersensible reality, as our perceptions point to a physical reality. Just as we know, when we see a physical being with colors and shapes, that it is a physical reality, so did ancient man experience pictures which moved freely and lightly in his consciousness as our dream pictures move in ours, except that it was impossible to doubt that their content pointed to a spiritual reality. Just as today, when our eyes perceive something, we know with certainty that something physical is out there, so did a man of the past know that he perceived something spiritually real when such images passed through his consciousness.

Among what ancient man experienced as spiritually real there was also an echo of pre-earthly existence. The human being of that epoch simply had every day in his soul inner experiences that proved to him beyond all doubt that he had lived in a soul-spiritual condition, in a purely spiritual world, before entering earthly life. Men of this ancient time knew of this throughout their lives. They therefore accepted as fully evident the existence of an eternal core of man's being, and of an extra-terrestrial world to which they belonged as much as they belonged to the terrestrial world. Those who, as initiates of the mysteries, were initiated in the more profound aspects of these truths were able to speak to their followers out of their initiation science in such a manner that these faithful could arrive at the conviction that they looked into an after-image of their pre-earthly existence, and at the same time into a spiritual world to which man belongs with the eternal core of his being. This, they felt, was a gift of grace bestowed by that spiritual being whose physical image is the physical sun we see in the sky.

Thus, someone who accepted the old mystery wisdom could say: I look up to the sun, but this outer, physical sun is only an image of a spiritual sun being. This spiritual sun being permeates the spiritual world from which I myself descended to an earthly existence, and the power of this sun being has endowed my soul with that faculty, which brings it about that among my soul experiences during the sojourn on earth, I also have this, namely, that in looking back upon my pre-earthly existence, I can be sure of the eternal core-being in my soul.

For a man who, in ancient times felt the grace of the Sun Being, human death on earth was no special riddle. He was supported by the power of his initiates and knew of his pre-earthly existence and of his own external nature. He realized that death concerned only the physical human organism. He knew of something within him that had at the beginning of his earthly life descended into his physical organism. For him, death was an event that did not touch his inner being. He knew of it through his outer form of consciousness.

This was the soul condition of human beings in ancient epochs preceding the Mystery of Golgotha. In those epochs, the secret of birth lay open to a vision turned inward that was striving toward the grace of the Sun Being. While they could comprehend this secret of birth, the riddle of death was not yet present in the manner in which it existed for men of a later time. I shall speak in the second part of this lecture about how all this changed in the course of time.

This consciousness of ancient mankind that lived in pictures—and the way it affected the remaining soul constitution—was aware of the soul in such a way that the active, intense ego consciousness, possessed by mankind today, could not yet arise at that time. Man had insight into his own eternal essence but lacked a pronounced inner sensation of his ego-hood. Nor would he ever have achieved it if that ancient picture consciousness had remained with him as his endowment. But in fact, it ceased. Just when the time for the Mystery of Golgotha was drawing near, it gradually dimmed, to be replaced increasingly by the kind of ordinary consciousness we possess today, with its sharp contrast between sleeping and waking, and, in between, the dubious world of dreams. Mankind had lost that part of self-knowledge that looked back in direct vision to pre-earthly life and with it to the eternal core of man's being. But this was precisely what was necessary if man was to reach gradually his full ego consciousness. Although in that middle period of human evolution, around the time of the Mystery of Golgotha, full ego consciousness had not yet appeared in all mankind, it was being slowly prepared. With it people were confronted in full measure and with great intensity with the riddle of death. For they no longer knew anything through direct vision about the world from which they had descended into earthly existence.

In the age when humanity passed through this stage of its evolution the Christ appeared, descending out of the same world from which the human soul always descends again to birth, and, through the events of Palestine, united Himself with the man, Jesus. At that time the old traditions, namely the old methods of the initiation centers were still preserved. Although they were but a vestige of the ancient initiation, even in their weakened form they could still lead to a knowledge concerning the way the spiritual world looks and the kind of connection man has to it. The initiates of that time could address those willing to receive their words and say: The Sun Being, He who formerly bestowed grace upon men by granting them a vision of an after-image of pre-earthly life, He whose physical reflection is the physical sun, this Sun Being has descended to earth. He lived, or has lived in the man Jesus. He took on a physical body in order not only to remain connected from this time onward with the spiritual world, in which man lives between death and a new birth, but also to live within human evolution on earth itself.

Out of the remnants of the old initiation, the initiates, who were contemporaries of the Mystery of Golgotha, spoke about the secret of the Christ to those who were willing to accept it and had confidence in them. Those who had this trust could learn how the Christ had entered an earthly body, so that not through some kind of teaching but through His deed He could resolve the riddle that only then affected humanity in full intensity—the riddle of death. The initiates pointed out to the people that the Christ had come in order to solve the riddle of death on earth in a way suitable for man. For at the time when the Mystery of Golgotha took place in the earth-realm, those who possessed the vestiges of the ancient methods of initiation spoke above all else about the spiritual being of Christ as He appeared in the spiritual world. The path was described which the Christ, Who never before had descended to earth existence, had taken from the spiritual world down to earth. In all these descriptions given by the initiated contemporaries of the Mystery of Golgotha, the main teaching was about the way the Christ descended into the man Jesus and Himself became man in him. At that time people did not merely refer to the historical Jesus and ask: What position does this historical Jesus occupy in human evolution?—Ordinary consciousness was, after all, faced with him. Some of his contemporaries were in direct contact with him, while those who came later were aware of him in their physical sense consciousness through historical tradition. But those who knew something about the spiritual worlds because of their knowledge of ancient initiation science could say: That Being Who was once looked upon as the lofty Sun Being, the bestower of the grace we described, has taken the path leading to the earth and to the man Jesus. He has then passed through the Mystery of Golgotha, because man could no longer consciously see into pre-earthly life and so was unable to solve the riddle of death. Indeed, he could no longer be aware of this Being at all—the lofty Sun Being Who, by giving men the vision of the after-image of the world in which they had lived before birth overcame earthly death. This Being Itself descended to earth, took on human form and went through the Mystery of Golgotha in order, through what the event signified, to give back to men on earth—but this time from outside—the after-image of pre-earthly life that in earlier times He had been able to impart to them for their inner soul life in the form of pictures. It was in a manner somewhat like this that the initiated contemporaries of the Mystery of Golgotha expressed themselves.

Formerly, man through grace was blessed with a capacity in his consciousness that enabled him to experience his eternal essence directly when he looked back into his life before birth. But he had to develop further. He had to develop a clear earthly consciousness that could only be kindled and developed by means of the sense world. This is what caused the old consciousness, by means of which man had formerly been able to recognize his eternal nature, to recede. But that Being, Who had earlier enabled man to perceive his own eternal being from the spiritual world, accomplished the Mystery of Golgotha after His descent to earth so that man, by perceiving and understanding this event, might himself experience from outside what earlier he had experienced from within. From the Christ on earth man is to experience further what he had earlier experienced from the spiritual world through Christ.

In the third part of this lecture I shall explain the significance this had for the further course of mankind's evolution.

The vestiges of the old initiation methods through which the initiates at the time of the Mystery of Golgotha, and even their successors, were able to speak correctly about the descent of the Christ and the path He took until His embodiment in the man Jesus—these vestiges continued until the fourth century A.D., though weakening increasingly in regard to the effectiveness they had for mankind. By that time, they had ceased to call forth in the human organization the kind of capacities that afforded reliable insights into the spiritual world. Mankind now entered a period of its evolution in which it was chiefly dependent upon the perceptions and views that can be attained only in the sense world and upon a thinking based on impressions and observations in this world. This period of humanity's evolution, lasting several centuries, brought about what I have just indicated as the development, the unfolding of ego consciousness.

One cannot study history correctly unless one is able to see during the period from the fourth to about the fifteenth century A.D. how ego consciousness gradually takes form among civilized peoples. Of course, precursors of this developing ego consciousness also lived in earlier times, but fundamentally there is a great difference between even the most educated, cultured person of the fourth or fifth centuries, and one of the fifteenth or sixteenth. A person who can see—I wouldn't even say, into the soul of Augustine, whose ego consciousness can be studied quite clearly in a psychological way—but let us say someone who can look, for example, into the soul of Scotus Erigena in the ninth century, sees how the ego consciousness, possessed later by the simplest person, was only just beginning to develop and form itself. At the same time, the old kind of vision was ceasing through which it was possible, for instance, to develop alchemy, which represented an innate fusion between what the eyes see and the soul experiences when it contemplates things in the external world. Pure sense observation, as the basis of human knowledge, arose first about the fifteenth century. In this turning of man to mere sense observation—which reached a high point in the age of Copernicus, Galileo and Giordano Bruno—to consciousness of the sense world, there also came into being the ego consciousness.

Ego consciousness, however, caused insight into the spiritual worlds to fall into the depths of darkness. The old perception of the mysteries, the initiation knowledge, had faded away by the fourth century A.D. and scarcely a trace of it continued in the ongoing stream of civilization. For what persisted of this knowledge was well hidden, and remained almost unknown to people in general, even to scholarly Occidental peoples. Initiation science had no real influence on general culture and civilization. It, therefore, could throw no light on the path taken by the Christ from the spiritual worlds to mankind on earth, as was still possible in the first Christian centuries, even though that had been but a vestige, but nevertheless a vestige of the old initiation science. As a result, it was only the historical Jesus who was recognized by mankind, even by learned men—that Jesus of whom history tells, a history which did not add to this historical Jesus, either by means of direct human vision or by teachings of initiation, the picture of the Christ Who was united with him.

Thus, for these centuries, the Church's development could not do otherwise than refer its believers ever and again to the historical Jesus, bringing the picture of him to life. Concerning everything, however, that those men, who knew something real about the spiritual world, could still speak about in the first Christian centuries, nothing could now be directly known. Only what was preserved by tradition from those times when there still existed human souls who really knew about the spiritual world from initiation science, only what had been preserved by tradition from old Christian knowledge—only this could be established by the Church in the form of dogmas concerning the Christ. No reference was made to those who still retained a view of the spiritual content of these dogmas, which were made the object of mere faith.

During the time when knowledge became increasingly perfected and extensive in regard to the sense world, alongside this knowledge of the sense world a content of dogmatic faith was placed, a dogmatic content that related to the Jesus figure only by means of an outward determination.

This Jesus figure had become established in mankind's ordinary consciousness and had assumed form. This attitude then continued on through the seventeenth, eighteenth and nineteenth centuries and finally led to a theology purporting to be Christian but concerned only with the man Jesus, because as a result of historical tradition ordinary consciousness was only aware of him.

Meanwhile, the consciousness that had developed experience of the ego and which had investigated the laws of the sense world had less and less inclination to abide by the established contents of faith. It was especially the leading personalities in whom the new consciousness had developed the most, who became emancipated from inclinations toward faith and thus the Christ. So it happened that in the nineteenth century the supposed Christian theology, which had completely lost all knowledge of the Christ in favor of Jesus and spoke only about “Jesus of Nazareth,” came to a special prominence. It wanted to recognize Jesus as a man only, although perhaps the most eminent one who had appeared in human evolution.

In the first Christian centuries, out of the vestiges of the old initiation wisdom, the attempt had been made to describe the path leading from the perception of the Christ Being to his incorporation in Jesus of Nazareth; in order to understand the Mystery of Golgotha, one started with Christ and later arrived at Jesus. By the nineteenth century, one began with Jesus, who was looked upon at first as a man, and tried to come from Jesus to Christ. But that was the path that as a matter of course led in the end either to the admission (or the refusal to admit) one's inability to rise to the Christ from the historical Jesus of whom ordinary consciousness alone was aware, the “simple man” Jesus who had lived in Palestine.

This situation can be changed only by modern initiation as I have characterized it in its main outlines in the past few days, which can lead to imagination, inspiration and intuition in a new form. By means of this new initiation wisdom it is again possible to go beyond the merely historical image of Jesus to a direct view of man's pre-earthly existence and the world in which this existence is spent. It thereby becomes possible to behold the Christ in His super-earthly spirituality and then, proceeding from Christ, to understand Jesus and thus the nature of the Mystery of Golgotha. The path that modern theology has taken, which, in emphasizing Jesus, has lost the Christ, can be reversed. Out of spiritual perception, men again can recognize the Christ, and through the perception of Christ behold Jesus in whom the Christ became Man. With this Christ perception, gained in the spirit, they can then contemplate the Mystery of Golgotha. Through anthroposophical perception, the Christ, Who for one branch of modern theology has already been lost, must now be recovered. I will explain in the fourth part of today's considerations what this signifies for man's inner development.

It has already been mentioned that through the lighting-up of ego consciousness the riddle of death confronted the human soul. This had to happen because, since the ego had become present in full clarity in the inner soul experience, man's physical organism thereby had become the actual basis for this ordinary human consciousness. This ego-permeated consciousness had its foundation in man's physical organism, and man learned to feel instinctively how only what has its foundation in the physical organism can be experienced by the soul. No longer did he see the eternal essence of his being through a direct picture consciousness. It was precisely his ego consciousness, his highest faculty in earth life, that drew his attention exclusively to his physical body and showed how this body, because of its constitution, could allow his ego-saturated consciousness to light up. In this state of consciousness we cannot say that there is anything in our soul that we carry through the gate of death.

It was precisely the ability of a retrospective view into pre-earthly life, which had been given to an older humanity by the grace of the lofty Sun Being, that had enabled ordinary consciousness to see forward into what is beyond death. Now, consciousness had become especially clear because, to its full extent, it had become an experience of the physical organism. But because of this man could not help saying to himself: You possess powers to brighten and illuminate your consciousness, but they come from the physical body. This body disintegrates at death. In this, of which you are aware in your ordinary consciousness, you perceive nothing of what can carry you over into another world. Something of this nature may exist—but with your ordinary consciousness you sense and know nothing of it.

This mystery of death had appeared with special intensity in the first Christian centuries when human beings were still more sensitive to these questions. The initiates, however, had drawn the attention of humanity to the Mystery of Golgotha, and in the following centuries, as Christianity evolved, its leaders had likewise directed humanity to that Mystery through their dogmas of faith. What was this Mystery to signify for man?

A person who can attain an inner person-to-person relationship to the Christ on earth, who can acknowledge and accept the Mystery of Golgotha, must take something into his consciousness that no material sense world can supply. It is precisely the person who looks most deeply into the constitution of the sense world who must deny the Mystery of Golgotha, for no understanding of this Mystery is possible to a comprehension derived from the senses. If, however, he can receive it into his heart, if he is then able, by means of a power of understanding rooted in the human soul (Gemüt), to grasp that event consummated only once in earth's evolution—an event comprehensible only out of the spirit—then, in his ordinary consciousness, he tears himself away from mere sense comprehension, which in its special clearness and intensity is precisely the essential feature of ego consciousness.

No one who wishes to remain only in the world of the senses can come to an understanding of the Mystery of Golgotha. By contrast, if one renounces any understanding of the Mystery of Golgotha based on sense perception and acquires instead a relationship to if of faith and acknowledgement, if one looks up to the Mystery of Golgotha in an attitude of pious veneration and attains to an understanding of what Christ became for humanity when He came down from a spiritual existence into earth life, then one rises above the mere understanding of the sense world with the aid of that very power which, though it is itself a part of earthly consciousness, nevertheless constitutes man's highest faculty. Man thus generates and unfolds a force in his ordinary consciousness that does not spring from his own natural development. He must deepen himself inwardly and intensify his consciousness if he wants to go beyond his understanding of the sense world and develop enough strength to allow the spiritual significance of the Mystery of Golgotha to become a truth for his soul.

If we renounce all understanding based on the senses and acknowledge the truth of the Mystery of Golgotha; if we recognize that the Christ really did once live on earth in Jesus, and that in the Mystery of Golgotha a real, heavenly, super-earthly deed of enduring significance was accomplished in the midst of earth existence—then, by recognizing this truth we succeed in replacing that force that was once a part of ordinary consciousness but has now been lost.

In times past, the power to look back into pre-earthly life was present in ordinary consciousness, and out of this vision consciousness gained the strength to carry the soul through the gate of death. This power which now was no longer there was to enter into the soul through the Mystery of Golgotha; it was to enter through the strengthening that could occur in the soul, if, through inward soul experience, a person confessed to the truth of this Mystery. Then, as the saying of Paul, “Not I but the Christ in me,” came to life in man himself, the Christ, with the power that streamed out from His deed on Golgotha, could carry man beyond the point where, merely because of the condition of his consciousness, physical death could leave him. By these means, it was possible to regain a power of which man knew that with it he was able to reach beyond the portal of death.

How the mysteries of death, the opposite of the mysteries of birth, of which I spoke yesterday, can be described further in relation to the Christ Being, will be the topic of tomorrow's lecture.

Today, I would like to close my remarks by referring to what an old initiate said to those whose souls—as early as the first Christian centuries—were confronted with this whole riddle of death. He said: “Behold the condition of the human body, now that man has arrived at the use of ego consciousness. In this stage, the physical body conceals man's total entity. Since the unfolding of ego consciousness, man is so constituted that in and through his physical body alone he could never take hold of that element in him that belongs to the spirit. Look,” said such an initiate to his followers in the first Christian centuries, “look at the physical human organism just when the stage is reached when it is to offer the highest potentiality for ego consciousness; it turns out to be inadequate. The physical organism is therefore sick; it would be healthy only if it could give to man a consciousness of his spiritual significance. This physical organism developed in such a way that from the beginning there was sickness in it in relation to the life of the spirit. For this reason, the Christ descended and passed through the Mystery of Golgotha, not only as a teacher but as the Physician of the soul, Who, through man's soul, heals him from what has fallen ill in his physical organism.” This is how those initiates of the first Christian century—who are no longer acknowledged by today's theology and who have been erased from memory—presented the Christ as the Physician of the soul, the Healer, the Savior of mankind. In presenting Him thus, they gave Him his due place as the true meaning of the whole of earth evolution. They showed how man's evolution took a descending course, descending to the point where his physical organism became completely corrupt and useless for the highest tasks of human consciousness. Then the Divine Savior as the Physician of the soul intervened to heal the relationship between man's soul condition and the divine-spiritual world. Thus, through the initiates of the first Christian centuries, a deeper understanding of the Christ came into being, namely, that of Christ as the Soul Physician of the world, the Healer of mankind, the Savior.

Because of all this one can say that in ancient times, before the Mystery of Golgotha had taken place on earth, the initiates could speak to wider circles of humanity, who were open to their teachings, about a spiritual, a divine existence that permeated and was the foundation of all sense existence. If man brings this teaching to life again in modern consciousness through imaginative insight, then, what otherwise is an abstract, thought-out philosophy is enlivened—not only in the sense I have earlier characterized it here, but by becoming permeated by Christ. By means of the knowledge through which modern imagination leads men again to an insight into the spiritual world, philosophy is filled with the Christ. What once existed in ancient humanity, namely, the awareness of the Divine-Spiritual Father of all physical existence can awaken in humanity again. It was basically toward this Divine Father-consciousness that the ancient, pre-Christian initiates strove along with the rest of mankind. In the highest grade of initiation in the mysteries, the initiate represented the Divine-Spiritual, Cosmic Father, and was called “The Father.”

If man allows this conception to arise in his mind, what may be called a Christian philosophy comes into being. Furthermore, through modern inspiration, he becomes acquainted with what was already prophetically expressed by the initiates of the early Christian centuries, who still possessed vestiges of an ancient inspiration. He learns to perceive how a Divine-Spiritual Being, the Christ, descended out of spiritual worlds, placed Himself into man's earthly development, and thus constitutes in Himself the fulcrum of this evolution. A meaningful content is thus brought into humanity's earthly evolution and its laws when man learns through the Mystery of Golgotha to link this evolution to the cosmos by means of looking up to the cosmic Christ Being. Further, man learns to recognize how earthly evolution has been a concern of heaven, how the cosmos has cared about the affairs of mankind. In this way, the nature of that cosmology, which I have always characterized here as a spiritual cosmology, is extended so as to become a Christian cosmology.

If, then, man achieves a living relationship to the Christ and the Mystery of Golgotha in the sense of the words of Paul, “Not I but the Christ in me,” the Christ, by helping him solve the riddle of death, leads him into a renewed life in the spirit. He becomes acquainted with the new spirit, which once again is to make it clear to mankind that beyond the physical world there exists a spiritual world that rules, orders and permeates the physical. He learns to know the mission of the Healing Spirit, Who proceeds from Christ and is sanctified by Christ Himself. He learns to know the mystery of the Holy Spirit as the foundation for a new religious perception.

The Trinity, so long spoken of as a dogma, again comes to live for man. Looking back to the pre-Christian mysteries one can say that in these lived God the Father, Who also has a cosmic meaning for us. Through the Mystery of Golgotha, God the Son, in Christ, drew near mankind, and through what God the Son has brought to humanity, the connection was established with the Healing, the Holy Spirit. The Trinity is again a living conception; no dogma.

Through the vitalizing of the Father consciousness there arises a Christ-permeated philosophy. Through the vitalizing of the Son consciousness comes a Christ-permeated cosmology. In accordance with what the Christ referred to and has called the Healing Spirit and has mercifully poured over mankind, a new basis arises for a Christian religion, founded in knowledge.

Starting from such a Christian philosophy, a Christian cosmology and a Christian religious insight, we shall speak further tomorrow about the mystery of death in relation to the Christ Being and the course of humanity's evolution.

Yesterday we contemplated the significance the Mystery of Golgotha has for human evolution on our earth. But as every event in the world is connected through literally endless interrelationships with the evolution of the whole cosmos, we will fully understand the Mystery of Golgotha in its true essentiality only by throwing light on its cosmic significance as well.

We already know that the Being we designate the Christ Being descended to our earth from supra-terrestrial regions and that It was seen in Its descent, so to speak: in ancient Persia by means of the clairvoyant faculty of Zarathustra It was perceived in the sun, then by Moses in the burning bush and in the fire on Sinai, and finally by those who experienced the Christ event, in the presence of the Christ in the body of Jesus of Nazareth.

We know further that the events of this earth, and particularly the evolution of mankind, are related to our solar system; for we have shown that the development of humanity, in the form it has actually taken, could never have come about had not a cosmic body, in which our present sun and moon were still united with the earth, cast out first the sun and later the moon, thereby establishing for the earth a sort of position of equilibrium between sun and moon. Because man could not keep pace with the rapid development of the beings who sought the sun as their field of action, the earth had to be separated from the sun; and because a continued union of earth and moon would have entailed a rapid hardening, an ossification, for mankind, the moon, together with its substances and beings, had to be cast out as well. This made it possible for humanity to develop in the right way. But we learned yesterday that a certain remnant of this tendency to rigidity has nevertheless remained; and it would have sufficed to lead mankind into a state of corruption at the end of our Earth evolution had the Christ impulse not come. These considerations will give us an insight into our whole evolution.

At one time, then, sun, moon, and earth constituted a single cosmic body. Then the sun split off, leaving only earth and moon united. Finally our present moon withdrew, and the earth remained as the scene of human evolution. This occurred in the old Lemurian time, the period preceding the so-called Atlantean age which we have already discussed from various points of view. From that time forth, from the Atlantean into our own time, the earth has developed in such a way that the sun and the moon forces have acted from without. Let us now consider the further progress of earth development up to the entry of the Christ impulse, and let us concentrate on a quite definite moment of our earth development: the moment in which the Cross was raised on Golgotha and the blood flowed from the wounds of Christ Jesus. Let us focus our attention on this moment in the evolution of our earth.

Up to this point all that mankind had experienced had been determined by the entry, into the inner being of man, of the combined powers of the Luciferic and Ahrimanic beings; and we have seen that as a consequence of this intrusion man became amalgamated with the outer world in maya, or illusion: Ahriman prevented the outer world from manifesting itself in its true form, making it appear like a world consisting only of matter and solid substance—as though no spirit underlay all matter. For a long time, therefore—and this is still the case today regarding many factors in earth development—the human being was placed in a state brought about by error, because he receives from his environment only the material sense impressions which he then elaborates in his conceptions. So by reason of this influence of Ahriman, or Mephistopheles, he has a false picture of the outer world and forms illusory and erroneous conceptions of the spiritual world.

But all spirit is bound up with physical effects, and we have seen what physical effects accompanied this distortion of outward perception. We have seen that, as a consequence of the Luciferic and Ahrimanic influences, human blood became ever less fitted to provide the faculty of seeing the outer world in its true light: a steady aggravation of illusion was bound up with the blood's deterioration, with the dissolution of blood as it had been in the age of consanguinity, with the dispersion and killing off of blood by commingling it. No longer could men consult the old wisdom they had once possessed as a legacy, a wisdom that told them: It is an error to believe that the outer world is nothing but matter; for if you consult the remnants of the old wisdom you inherited, these will tell you that a spiritual world underlies the physical world.

But these remnants kept dwindling, with the result that man became ever more dependent upon the physical world in regard to his entire soul life and his knowledge. That is what transformed all his physical impressions into delusions and deceptions; and had it not been for the intervention of the Christ influence he would ultimately have lost his whole heritage of ancient wisdom by being gradually reduced to complete dependence upon the outer sense world and its impressions. He would have forgotten the existence of a spiritual world—that is what would inevitably have occurred: he would have become blind to the spiritual world.

It is now incumbent upon us to consider in all its gravity a truth such as this: the danger of man falling into ever greater delusion and error concerning the outer world. It is not a simple matter to do this—to contemplate in all its implications and its seriousness such a fact as man's lapse into error regarding the outer impressions of the sense world. Try to understand what it means to recognize as maya, as delusion, all external impressions of the senses as they confront us in the physical sense world. We are asked to learn that phenomena and impressions, as they exist in the sense world and as they impress us, are false; and that we must learn to see their true form behind the external impressions they give.

There is one event to which it is especially difficult, as a rule, to apply the truth, to say to oneself: The form in which it confronts me in the outer world is untrue, is illusion—maya. Can you think what event I have in mind? It is death. As a result of the sort of impressions we have described, our comprehension has come to grasp only external physical events; and for this reason death, when faced in the physical world, bears certain attributes that render it impossible of contemplation other than from the standpoint of the outer physical world. Death is a phenomenon concerning which mankind has inevitably become entangled in particularly erroneous and fatal views; and the inference we must draw from this is that the form in which death presents itself is but maya—a delusion.

Before our eyes in the outer physical world a great variety of phenomena present themselves. There are the stars that intersperse cosmic space, yonder, the mountains, the plants, the animals; here is the world of our minerals, and here, too, we have man, together with all the facts we can gather by means of sense observation. And if we enquire into the origin of these phenomena, of this outer physical-sensible world which appears to us as a world of matter, we must answer, Their origin is in spirit: spirit underlies our physical-sensible world. Then, were we to seek the primordial form of spirit from which springs all that is physical and of the senses, we could not regard it as other than the basis of all being. In Christian esotericism this is the aspect of divinity known as the Father principle. It underlies everything that is creature. So what exactly is it that was hidden from man when all things became obscured by maya, or illusion? It was the divine Father principle. Instead of the mirage of the senses, man should see everywhere and in all things the divine Father principle, of which all things and he himself are a part. The Father principle, then, does not appear in its true form. Because of the decline in human faculties, of which we have spoken, we see the Father principle veiled by delusion, by maya.
What do we find woven into this great delusion? Among all the phenomena we perceive, one stands out as essentially fundamental: death. Therefore we should tell ourselves that the outer objects confronting our senses are in reality the Father principle, are expressions of the divine-spiritual Father element. And since death is interwoven in the totality of the sense world, it is something that pertains to the divine-spiritual Father principle. Owing to the nature of man's development the divine Father principle has become obscured for him by many a veil, and ultimately by the veil of death. What must man seek? The Father, the cosmic Father; and just as he must learn to think of every object as being in truth the Father, so he must come to feel that death, too, is the Father. And why does a false picture of the Father appear to us in the physical sense world? Why is it distorted into the grotesque image appearing to us so deceptively as death? Because the Lucifer-Ahriman principle has been infused into every phase of our life.

What was needed, therefore, to disabuse man of this false, deceptive view of death and to provide a true conception of it was enlightenment arrived at by means of the facts in the case. Something had to occur whereby he could learn that what he had known about death, what he had felt about it—everything he had been impelled to do as a result of his conception of death—was untrue. An event had to take place which would show him the true aspect of death: its false form must be obliterated and its true one set forth. To substitute, through His deed, the true aspect of death for the false one, that was Christ's mission on earth.

It was owing to the interference of Lucifer-Ahriman in human evolution that death became the distorted image of the Father. Death was the consequence, the effect, of the influence of Lucifer-Ahriman. So what had to be done by Him Who would rid the world of this false face of death? Never could human life be released from this distorted form of death had not its source been removed—Lucifer-Ahriman. But that is something no earthly being could have accomplished. An earthly being can extinguish, within earth development, anything brought about by earthly beings themselves, but not the Luciferic-Ahrimanic influence. This could be driven out only by a being that had not been on the earth but out in cosmic space when Lucifer-Ahriman intervened, a being that came to earth at a time when Lucifer-Ahriman had already fully entered the human body.

Now, this Being did come to earth and removed Lucifer-Ahriman, as we have seen, at exactly the right moment—eliminated the cause of all that had brought death into the world. This deed called for a Being having nothing whatever to do with any causes of death among men. It had to be a being in no way connected with any cause of human death—that is, with anything brought about by Lucifer and later by Ahriman, with any individual human deeds done under the Lucifer-Ahriman influence—in short, with anything whereby men became guilty, fell a prey to evil. For the death of a being affected by any of these causes would have been justified. Only an undeserved death, undertaken by one without guilt—an utterly innocent death—could extinguish all guilty death.

An innocent Being, accordingly, had to suffer death, wed death, submit to death; and by so doing He infused into human life those forces which will gradually create knowledge concerning the true aspect of death; that is, the realization that death as it appears in the sense world is not truth—that on the contrary, this death had to occur to provide for life in the spiritual world; that precisely this death forms, in fact, the basis of that life.

Thus the innocent death on Golgotha furnished the proof, which will gradually be comprehended by humanity, that death is the ever-living Father. And once we have achieved the right view of death, once we have learned from the event of Golgotha that external dying is of no importance, that in the body of Jesus of Nazareth there dwelt the Christ with Whom we can unite; once we have realized what Christ achieved, even though we see the image of death hung on the Cross, in rendering death a mere external event, that His life in the etheric body was the same before death as it was after this death, and that therefore this death cannot touch life—once we have understood that here is a death incapable of extinguishing life but is, rather, itself life, then the Christ on the Cross becomes the eternal emblem of the truth that death is in reality the giver of life. The plant comes forth from the seed: death is not the destroyer of life, but its seed. It has been sown in our physical sense world in order that the latter may not fall away from life, but may be raised into life. The refutation of death had to be furnished on the Cross by a contradictory death, by a death that was innocent.

We must now enquire what, exactly, was brought about by this event. From the previous lectures we know that as the fourth principle of his being man has an ego, and that as this develops, the blood is its outer physical instrument. Blood is the expression of the ego, hence with its steady deterioration the ego fell to an ever increasing extent into error, into maya, or illusion. Hence, also, man is indebted for the growing power of his ego to the circumstance that he is provided with blood. But this ego, in turn, he owes in its spiritual aspect to the fact of his having learned to distinguish himself from the spiritual world, of his having become an individuality. This capacity could not have been bestowed upon him otherwise than by temporarily cutting off his view of the spiritual world; and the agency that effected this was precisely death. Had man always known that death is the seed of life he would not have achieved independence for his ego, for he would have remained linked with the spiritual world. As it was, however, death appeared, gave him the illusion of being separated from the spiritual world, and so trained his ego to independence.

This ego principle, however, grew more and more independent: it exaggerated its independence, strained it past a certain point; and this condition could be counteracted only by the withdrawal of the force which had caused it. Hence the factor which would have induced exaggerated egotism, which would have fostered not merely the ego principle, egoism, but egotism—this factor had to be driven out. And this was accomplished in such a way that in the future it can be more and more eradicated from the individual egos as well: it was accomplished when death came on the Cross of Golgotha and the blood flowed from the wounds. In the blood flowing from Christ's wounds we have the factual symbol of the excessive egotism in the human ego. Just as blood is the expression of the ego, so the blood that flowed on Golgotha is the expression of excess in the human ego. Had not the blood flowed on Golgotha, man would have become spiritually hardened in his egotism and would have been doomed to the fate we described yesterday. But the blood that flowed on Golgotha gave an impetus for the gradual disappearance of the force that makes an egotist of the ego.

But every physical event has its spiritual counterpart, and as the blood flowed from the wounds on Golgotha there occurred a corresponding spiritual event: at this moment it happened for the first time that rays streamed forth from the earth into cosmic space, where formerly there had been none. We must visualize, then, as created at this moment, rays streaming from the earth into cosmic space. Darker and darker had the earth become with the passing of time—up to the event on Golgotha. Now the blood flows on Golgotha—and the earth begins to radiate light.

If in pre-Christian time some clairvoyant being had been able to observe the earth from a distant cosmic body he would have seen the earth's aura gradually fading out, and darkest immediately preceding the event on Golgotha. Then, however, he would have seen it shine forth in new colors. The deed on Golgotha suffused the earth with an astral light that will gradually become an etheric and then a physical light. Every being in the world continues to evolve. What is today the sun was first a planet; and just as the old Saturn became a Sun, so our earth, now a planet, will gradually develop into a sun. The first impetus in this direction was given when the blood flowed from the wounds of our Redeemer on Golgotha. The earth began to shine—for the time being astrally, visible only to the seer; but in the future the astral light will become physical light and the earth will be a luminous body, a sun body.

I have explained repeatedly that no new cosmic body comes into being through the agglomeration of physical matter, but through the creation, by a spiritual being, of a new spiritual center, a new sphere of activity. The formation of a cosmic body begins in spirit. Every physical cosmic body was first spirit. What our earth will ultimately become consists at present of the astral aspect of its aura which began to ray forth from the earth at the time we are here considering: that is the first nucleus of the future sun-earth. But what a man of that time would have perceived with his misleading senses is a phantom: that has no truth, it dissolves, it ceases to be; and the farther the earth moves toward its sun state, the more will this maya be consumed and perish in the fire of the sun. But through having been suffused at that time with a new force, through the newly created possibility for the earth to become a sun, it became possible as well for this same force to permeate man. This was the first impulse toward what I described yesterday: the radiating of the Christ force into the etheric human body; and thanks to the streaming in of this astral force it could start absorbing new vitality such as it will need in the distant future.

So if you will visualize the period in which the event of Golgotha occurred and then compare it with a later period—that is, if you compare a future condition of humanity with that which prevailed at the time of the event of Golgotha—you will find that at the time the Christ impulse intervened, the earth of itself had nothing left to infuse into the etheric bodies of men. Some time later, however, the etheric bodies of those who had found a contact with the Christ impulse were irradiated: men who understood the Christ absorbed the radiant force that has been in the earth ever since—the earth's new radiance. They have taken the light of Christ into their etheric bodies. The Christ light streams into the etheric bodies of men.

And here we must ask, What takes place, now that there is always something of the Christ light in human etheric bodies? What occurs in that part of the etheric body in which the Christ light has been received? What happens to it after death? What is it, in short, that gradually permeates the etheric body as a result of the Christ impulse? It is the possibility that was given at that time, as an effect of the Christ light, for something new to appear, something living and breathing and immortal, something that can never perish in death. While men on earth are still misled by the illusory image of death, this new factor will nevertheless be rescued from death, will have no part in it.

Ever since that time, then, the human etheric body has held something that is not subject to death, to the death forces of the earth. And this something which does not die with the rest, and which men gradually achieve through the influence of the Christ impulse, now streams back again—out into cosmic space; and in proportion to its intensity in man it generates a certain force that flows out into cosmic space. And this force will in turn create a sphere around our earth that is in the process of becoming a sun: a sort of spiritual sphere is forming around the earth, composed of the etheric bodies that have come alive. The Christ light radiates from the earth, but there is also a kind of reflection of it that encircles the earth. What is here reflected as the Christ light, appearing as a consequence of the Christ event, this is what Christ called the Holy Spirit. Just as the event of Golgotha provided the first impetus for the earth to become a sun, so it is true that beginning with this event the earth began to be creative, surrounding itself with a spiritual ring which, in turn, will in the future develop into a sort of planet circling the earth.

Thus a momentous process that commenced with the event of Golgotha has since been unfolding in the cosmos. When the Cross was raised on Golgotha and the blood flowed from the wounds of Christ Jesus, a new cosmic center was created. We were present when that occurred: we were present as human beings, whether in a physical body or outside this physical life between birth and death. That is the way new worlds come into being; and we must comprehend that while we behold the dying Christ we stand in the presence of the genesis of a new sun.

Christ espouses death, which on earth had become the characteristic expression of the Father Spirit. Christ goes to the Father and unites with His manifestation, death—and the image of death is seen to be false, for death becomes the seed of a new sun in the universe. If we feel this event, if we can sense this unmasking of death and realize that the death on the Cross becomes the seed from which a new sun will germinate, then we shall understand why mankind on earth must have felt and conceived of it as the supreme transition in human evolution.

There was once a time when men still possessed a vague, dim clairvoyance. They lived in a spiritual element; and as they looked back upon their lives—from their thirtieth to their twentieth year, from the twentieth to the tenth, and so on back to their birth—they knew that they had come to this birth from divine-spiritual heights. For them birth was not a beginning: as spiritual beings they saw not only their birth but their death as well, and they knew that something of spirit dwelt within them which this death could not touch. Birth and death in their present meaning did not exist as yet: they came later, and they acquired their untrue, deceptive form in the outer image of the Father. Death became the characteristic feature of this external aspect of the Father.

Then men, in contemplating death, saw it apparently destroying life, and death became more and more an image representing the contrast to life. Though life brought a large measure of suffering, death was considered the greatest suffering of all. What view of death must have been held by one who saw earth events from without, saw how these earth events were reflected in humanity before the appearance of the Christ? If he had descended from divine-spiritual heights as a higher being with views differing from those of men, he would have been constrained, in contemplating mankind, to speak as Buddha spoke. This Buddha had come forth from his royal palace where he had been reared, and where he had seen only what elevates life. Now, however, as he came forth, he saw a suffering human being, then an aged man, and finally even a dead man. These experiences wrung from him the utterance: “Sickness is suffering, old age is suffering, death is suffering.” That is indeed the way it was felt by men; and in these words the common feeling burst forth from the great soul of Buddha.

Then Christ appeared. And then, after the lapse of another six hundred years—just as six hundred had passed between Buddha and Christ—there were those who understood, when envisioning the Cross and the dead Man upon it, that what hung upon the Cross was the symbol of that seed from which springs forth life in abundance. They had learned to sense the true nature of death. Christ espoused death, entered this death that had become the characteristic expression of the Father, united with this death; and from the union of Christ Jesus and death sprang the inception of a new life sun. It is a false picture that shows death as synonymous with suffering: it is maya, illusion. Death, if permitted to approach us as it did Christ, is in reality the germ of life; and in the course of future ages men will come to recognize this. What men will contribute to a new sun and a new planetary system will be proportionate to what they receive of the Christ impulse and then give of themselves in sacrifice, thus steadily adding to the radiance of the sun of life.

Here the objection might be raised, So says spiritual science; but how can you reconcile a cosmology of that sort with the Gospel?—Christ enlightened those who were His disciples; and in order to prepare them for the most comprehensive revelations He employed the method that is indispensable if the loftiest truths are to be adequately understood: He spoke to His disciples in parables or, as it is worded in the German Bible, in “proverbs” (Sprichwörter)—that is, in transcriptions and parables. Then came the time when the disciples, having steadily matured, believed themselves able to receive the truth without its being clothed in proverbs; and the moment arrives in which Christ Jesus is prepared to talk to His apostles without proverbs, without parables. The apostles craved to hear the name, the significant name, for the sake of which He had come into the world.

Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in parables: but the time cometh, when I shall no more speak unto you in parables, but shall shew you plainly of the father.

Try to feel the moment approaching in which He would speak to His disciples of the Father.

At that day ye shall ask in my name: and I say not unto you, that I will pray to the Father for you:
For the Father Himself loveth you, because ye have loved me, and have believed that I came out from God.
I came forth from the Father ...

He had, of course, come forth from the Father's true form, not from the deceptive image.

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

Now it dawns upon the disciples, whose understanding had ripened, that the world as it surrounds them is the expression of the Father, and that what is most significant precisely where the outer world is most densely shrouded in maya, in illusion, is equally the expression of the Father: that Death is the name for the Father. That is what came to them in a flash of comprehension. Only, the passage must be read aright.

His disciples said unto him, Lo, now speakest thou plainly, and speakest no parable. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

Jesus answered them, Now ye believe. [1]

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Did the disciples know whither He was about to depart? Yes, from now on they knew that He would go to meet death, to wed death.—And now read again what He said to them after they had learned the meaning of the words: “I came forth from death”—that is, from death in its true form, the life-Father—“and am come into the world: again, I leave the world, and go to the Father.” And to this the disciples replied: “Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.”

Now the disciples knew that the true form of death bases in the divine Father Spirit; that death as it is seen and felt by men is a deceptive phenomenon, an error. Thus Christ reveals to His disciples the name of death behind which is hidden the fount of transcendent life. Never would the new life sun have come into being had not death entered the world and been overcome by Christ. Death, therefore, when contemplated in its true form, is the Father; and Christ came into the world because a false reflection of this Father had arisen in the aspect of death. Christ came to create the true form, a true image of the living Father-God. The Son is the issue of the Father, and His mission was to reveal the true form of the Father. Verily, the Father sent His Son into the world that the true nature of the Father be made manifest: life eternal, veiled behind temporal death.

All this is not a mere cosmology of spiritual science: it is what is needed to extract the full, profound import from the Gospel of St. John; and he who wrote that Gospel thereby established, so to speak, the loftiest truths of which he could say,

In these mankind will find sustenance for all future time.

And in proportion as mankind learns to understand and practice these truths it will attain to a new wisdom and will grow into the spiritual world in a new way. But as this will come about only by degrees, it was necessary that in the meantime the guides of Christian development should provide for the creation of what may be called auxiliary books to function side by side with the Gospel of St. John, books not intended only for the most willing and understanding—such as is the John Gospel, meant as a legacy of Christ for all eternity—but suitable for the immediate present.

Thus there appeared in the first place a book from which people of the first Christian centuries could learn, in the measure of their understanding, the essence of what they needed to comprehend the Christ event. Even here, of course, there were but few in proportion to the whole of mankind who could glean from this auxiliary book the exact nature of what it contained for them. This first book of its kind, not intended for the innermost circle but still for the chosen ones, was the Gospel of St. Mark. This Gospel embodies precisely those features that held an intimate appeal, so to speak, for a certain type of understanding then prevalent (we shall come back to this). Then it gradually became less intelligible, human comprehension turning more in the direction of seeing most clearly the full force of Christ in its inner value for the soul and in a certain contempt for the outer physical world.

Next followed a period in which men were imbued with the feeling: 'Worthless are all temporal goods; true riches are found only in the properly developed inner self of man. This was also the time in which, for example, Johannes Tauler wrote his book, Von armen Leben Kristi (The Pitious Life of Christ): the time in which the Gospel of St. Luke was the one best understood. Luke, a disciple of Paul, was one of those who gave Paul's own gospel a form adapted to the time, stressing the “pitious life” of Jesus of Nazareth, born in a stable among poor shepherds. We recognize das arme Leben Kristi as mirroring the account in the Luke Gospel, a second subsidiary book for the further development of humanity.

In our time there will be those who can best learn what they are able to understand, as it accords with our age, from the Gospel of St. Matthew. People of our period, though perhaps referring less frequently to the name “Matthew,” will nevertheless select more and more what corresponds with the Matthew Gospel. The time will come when people will point out that it is impossible to understand the super-sensible events that took place at the Baptism in the Jordan, as we have described them. That is an understanding which will come to many only in the future. We are approaching an epoch in which He Who, in the thirtieth year of His Life, received the Christ into Himself, will be increasingly thought of as“the simple man of Nazareth”—even by theological research.

Those who feel this way about it, those to whom the simple man of Nazareth is of supreme importance and who attach less significance to the Christ than to the lofty initiate—those, in short, who want Jesus of Nazareth—will feel the Matthew Gospel to be preeminently significant, at least in its import. A materialistically thinking age can say: We open the Matthew Gospel and find a genealogic record, a table of heredity that shows us the ancestors of Jesus of Nazareth chronologically. It runs from Abraham down through three times fourteen generations to Joseph; and we are told that Abraham begat Isaac, Isaac begat Jacob, and so on and so forth. It runs to Joseph and Jesus of Nazareth; and the reason this is stated is to make quite clear the possibility of tracing back to Abraham the physical line of heredity of that body into which Jesus of Nazareth, as an individual, had been born. Leave out Joseph, and the whole table becomes meaningless. To speak of a super-sensible birth in the face of this table robs the latter of every vestige of sense; for why should the writer of the Matthew Gospel take the trouble to trace a line of ancestry through three times fourteen generations if he intended to follow this by saying that in respect of the physical flesh Jesus of Nazareth was not descended from Joseph? The only way in which the Gospel of St. Matthew can be understood is by stressing the fact that through Joseph the individuality of Jesus of Nazareth was born into a body which had actually descended from Abraham. The purpose of this table was to emphasize the impossibility of omitting Joseph, within the meaning of the Matthew Gospel; and it follows that neither can Joseph be ignored by those who fail to understand the super-sensible birth in the sense of the Baptism in the Jordan.

But the Matthew Gospel was originally written in a community which placed the greatest value not upon Christ, but upon the individuality that stood before men in the person of Jesus of Nazareth, the initiate. Underlying the Matthew Gospel was the initiate wisdom known to the Ebionite Gnostics, and this Gospel bases upon a document from that source as its model. Prime importance was placed on the initiate, Jesus of Nazareth; and all else connected with the matter becomes far clearer still by reason of its being embodied in the Ebionite gospel. But this is precisely what makes possible a certain approach to the Matthew Gospel—one which is not exactly demanded by it, for actually it is not implied, but which can be read into it: The Gospel of St. Matthew may be interpreted as implying that we are not dealing here with a super-sensible birth. On the other hand, what is presented in the Matthew Gospel may be regarded as the symbol of a God—one who is simply called a God, one who, as a God, is really only a human being—even though this was not what Matthew meant. But those who nowadays base their standpoint upon Matthew—and they will do so more and more—will interpret the matter in that way.

In order that no man wishing to approach the Christ may be denied the opportunity of doing so, the Matthew Gospel provides for those who are unable to rise from Jesus to Christ: it is a rung in the ladder which they can ascend to Jesus of Nazareth. The mission of spiritual science, however, is to guide men upward to an understanding of the Gospel of Gospels, the Gospel of St. John. Every other Gospel should be regarded as complementary to it. In the John Gospel are to be found the reasons for the existence of the others, and we shall understand these aright only by studying them on the basis of the John Gospel.

A study of the Gospel of St. John will lead to a comprehensive understanding of what took place on Golgotha; to an understanding of the Mystery by means of which death, in the untrue form it had assumed in human evolution, was refuted. And men will further learn to grasp the fact that through the deed of Golgotha, not only was it revealed to human cognition that death is in reality the source of life, but man was provided with an attitude toward death which permitted him to infuse more and more life into his own being, until ultimately it will become wholly alive—that is, until he will be able to rise from all death, until he has overcome death. That is what was revealed to Paul when he saw the living Christ on the road to Damascus—when he knew: Christ liveth—as he gazed with his newly found clairvoyance into what constituted the environment of the earth. As an Old-Testament initiate he knew that until then the earth had lacked a certain light, but now he saw that light in it; hence the Christ was present; hence also, He Who had hung on the Cross was the Christ in Jesus of Nazareth.

Thus there came to Paul, on the road to Damascus, an understanding of what had taken place on Golgotha.

Dear guests!

Last time I concluded with a reference to the beginning of the Gospel of Matthew. Today I would like to follow on from this remark that the Gospel of Matthew begins by tracing the birth of Christ back to a forty-two-member family tree. In fact, this beginning of Matthew's Gospel shows us how the nature of Jesus Christ was understood by those from whom Matthew actually took his view of this nature. The forty-two ancestral line can only be understood if we manage to understand that we are dealing with the Egyptian view of the 42 judges of the dead, before whom the one who wants to ascend to divinity, i.e. who wants to become "Osiris", has to appear. This is also a factor in the Essaean doctrine. [The Essaeans] know this series, which must be gone through. According to the Essaeans, every person who is on the path to becoming God is about to pass through these 42 stages. They symbolize the 42 points of passage. When he has then reached the forty-third stage, he is already in the higher spheres, where becoming God already begins, or - if I express myself in Egyptian terms - where he becomes "Osiris". The fact that there are still divisions there, too, is of little interest to us for the time being.

The main point is that man now appears on a level in which he is "Osiris, divine being. I have said that these are views that Matthew has simply adopted. This can be seen from the fact that Matthew speaks of 3 times 14 ancestors = 42 ancestors. However, since he only really lists thirteen in the end, we can assume that he is well aware that the number 42 plays a major role, but that he has unconsciously omitted the last step. We therefore have to look less at how the matter is expressed in detail.

We are therefore dealing with the view in Matthew that man has 42 stations on his path to ancestors and that when he has passed through [these stages], he enters divinity

ness. These stations, these ancestors, can be spread over many lives. But only the one who has passed through forty-two stages can enter the world as Buddha" or "Christ. It is quite the same. Buddha also had to go through the same series of ancestors. With Buddha we also have 6 times 7 = 42 stages or embodiments. It is therefore the case that we not only have a deep similarity between Jesus and Buddha, but that we also have before us in the transcendent Jesus nature the same thing that is in the Buddha nature. We are dealing with a person at a higher stage of development who has gone through all the stages that one has gone through when one has survived life with all its trials and when one has entered the stage where one can be the judge of the dead. He will return again after he has come down to judge the living and the dead, he will enter the realm of the judges of the dead, he, Jesus, who has passed through the forty-two-link chain of the judges of the dead. It is just as it says in the Buddhist legend, where the Buddha passed through forty-two stages. He then entered the stage where he himself became God; the man who has become God is now no longer dependent on passing through the eternal necessity of the limbs. He appears on a divine counsel. Hence we are told with Jesus and Buddha that they are sent by divine decree and [...] by the will of the Father. The individual links in the chain of ancestors proceeded according to a world order.

So with the Essaeans we are dealing with a Christ, with the Buddhists with a Buddha, with an entity which, after having undergone all the trials that have to be passed through, appears within mankind as a man who has become God. This tells us nothing other than the Egyptians' and the Buddhists' way of looking at things. We are therefore dealing here with a real Buddha and a real Christ.

This can only be understood from this point of view. You will [otherwise] never understand how Matthew came to juxtapose the chain of ancestors and [the supernatural descent] of Jesus. He says in chapter 1, verse 17: "All the links from Abraham to David are fourteen links. From David to the Babylonian captivity are fourteen members. From the Babylonian captivity to Christ there are fourteen members." [Up to verse 17] you have given the natural genealogy of Jesus and immediately afterwards you have told how Joseph is told by the angel that there is a supernatural birth and that it is about Jesus coming into the world through the Holy Spirit. This is a complete contradiction in terms. However, it is a doctrine that must stand as such, a doctrine that we find everywhere where it is a question of indicating the reincarnation of a personality that has already reached the "Osiris stage". Such a personality experiences a double birth.

It is extremely difficult to talk about this. For Theosophy and for a real Theosophist, this is incredibly elementary. For those who have already penetrated a little deeper into the Theosophical teachings, it seems understandable when they say that they have reached the forty-second stage. For others, however, it is quite incomprehensible. Perhaps I can make myself understood by suggesting a path that almost every modern, thinking person will have to take if he wants to move from the most modern views into Theosophy. This path throws a weighty light on all these things. We must indeed say that for the Occident, at least for our European education, there is no more plausible way of arriving at those things which we find expressed here in such a difficult-to-understand way than from natural science. This is also the same path that leads to what underlies what Matthew drew from. I am convinced that - more than all Western religions are capable of - this path will lead to the goal if the teachings of natural science are to flow into Theosophy.

I would like to shed some light on the path that natural science will take in order to reach the point where Theosophy stands when it draws on ancient wisdom teachings. We must not take a completely pessimistic view of our Western development of spiritual life, even if we see how disregarded some people are of religious beliefs. This is because they have no idea of what is esoterically written in these scriptures. When we also see how amateurish the latest phenomena are.

It was only a year ago that a detailed discussion of Messiah Consciousness was published by Wrede, not August Wrede. Before that, one could be pessimistic. But science can no longer do anything other than end up where Theosophy seeks to take Western humanity. This is not too difficult to say. But in order to fully feel the thought, to penetrate it completely, to understand its full implications, where it shines into the whole of spiritual life, where it no longer lets us go once we have grasped it, [for this it is necessary to have suffered from the scientific ideas and to have carried them around with us as a confessor; for this it is necessary for those who go through the natural science of our days with their minds, the realization, the metamorphosis of that process, without getting completely caught up in this materialism. ]

Anyone who has confronted materialism and - like Goethe - has seen it with spiritual eyes, and who is able to see and understand these mysteries in their full scope, will not be able to harbor pessimistic views, even if he looks at the natural sciences of the last decade in particular.

I have personally had the best experiences with the natural sciences. In 1889, I wrote an essay in which I stated that, according to our scientific findings, the concepts of substance, matter and force are not even scientifically clear in the sober, mindless conception of force and substance found in Büchner and Strauss. Anyone who penetrates the facts of nature scientifically comes to the conclusion, directly as an experience, that natural science provides us with the proof that there is no substance, but that everything we call substance is nothing other than another form of spirit. Substance is only an apparent form of spirit that is expressed in a certain way. The world is spirit. That will have to become our confession.

The person who knows how to look at natural science with the eyes of the spirit comes to this realization. At that time I stated that what natural scientists have imagined as matter does not exist, that matter is nothing other than the lowest manifestation, the lowest form of spirit, and that natural science itself will come to this realization. Soon afterwards, in the richly fragmented literature of natural science, a natural scientist emerged with a work in which he expressed exactly the same thing in almost the same words as I did.

Whoever realizes that [natural] science can only be a factor in spiritual life, only a part of spiritual life, must be pleased when a chemist comes along who explains that what has been regarded as a substance cannot be justified scientifically as long as the substance is regarded as the carrier of natural science.

Unfortunately, Ernst Haeckel could not bring himself to accept what sprouted from our natural science. There is no doubt that we are no longer dealing with the old theory of matter. Only [today] the chemist - and also the physicist - will say that he is dealing with energies, because he is only dealing with expressions of force. The other, however, sees spirit in it. Natural science will go its own way in order to finally rise to the view that even that which underlies an apparently material process is nothing other than that which underlies the Indian wisdom teachings, that it is nothing other than that which materializes the Logos. Pessimism no longer clings to us today.

Natural science has incorporated a great good into us, namely the idea of development. Science has rediscovered this idea for itself in the field of biology. It has treated a special chapter in the way in which the theosophists of all times have regarded spiritual beings. They have looked at living beings from the point of view of development. And what does this development consist of? You need only put together the views of an eighteenth-century naturalist and those of a nineteenth-century naturalist. Linn& says that there are as many plant and animal species on earth as were originally created by so many acts of creation. The natural sciences of the nineteenth century allowed the juxtaposed forms to emerge one after the other, one after the other. What came into being later arose from what came before. In this way, natural science has eliminated the miracle from the world. In the past, there were only juxtaposed miracles. Theosophy has always stood on [the standpoint of development]. It transformed everything side by side into a succession. When a higher living being leads back to an earlier product of life, he who looks at it from a spiritual point of view sees stages of development.

The human being who has reached a higher stage, who has attained a higher degree of perfection, has not done so through a genius fallen from heaven. Genius, of which those who do not know what it is speak the most, is nothing other than the miracle transferred to natural science. Natural science has long since set aside this concept, which is still in use today - especially among the so-called aesthetes - in its own field, and has long since consigned it to the dustbin. Theosophy has never regarded genius as a miracle, but as a higher stage of development [of the personality]. It has seen in it nothing other than a personality that has gone through exactly the same thing as any other individuality, only it has gone through what another individuality goes through in this period in an earlier stage of development. What is experience for me today, what is stored up in me today, appears to me [later] as something self-evident, as a mature product, seemingly like a miracle. But it is only what I have acquired. I had to practise for a long time before I acquired, let's say, a movement that I then perform unconsciously. I also had to learn for years to grasp mathematics. But once I have the concept, it soon becomes a habit.

This is theosophy. Transfer that to the big world whole, to the big world events. What you have absorbed as experience appears as that which reappears on a higher level. In this way we can explain the most varied experiences of life and natural science through spiritual insight and deepening and make them fruitful for Theosophy. By contrasting two personalities, you will see that there is a spiritual explanation for a large number of things and phenomena in ordinary life, and that basically we are not dealing with anything other than attention and spiritual comprehension. You can thus see the beginnings of theosophy in scientific books.

[Perhaps take an elementary book of natural science, such as Topinard's "Anthropology", which explains how the individual organisms have developed. It tells us how the lowest levels of organization developed first, then we come to animals, apes and humans. Topinard repeats how Ernst Haeckel wrote about these things and says that Haeckel forgot something; he forgot to enumerate "the twenty-third degree in which Lamarck and Newton shine". You can continue to write this anthropology for the spirit, you can transfer what the natural scientist undertakes to the spiritual. There are countless degrees in the spiritual life. When you consider this, you realize what it is all about.

Goethe and Schiller are the two personalities I am referring to. They attended a meeting of natural scientists in Jena. Batsch had given a lecture, but it did little to satisfy Schiller and Goethe. Basically, Schiller and Goethe lacked the intellectual bond, the big picture. Schiller sensed this. And when he left the meeting with Goethe, he said: "It is dreary to see plant after plant lined up next to each other without an overview of the whole. There must be something common in all plants." Goethe answered him by talking about the original plant, of which all the others are only special forms. Then he said, "But that can be made clear in another way," took his pencil and drew the original plant with a few strokes, noting that it does not exist, but that this original plant can be recognized in every plant. Yes, said Schiller: "But that's not experience, it's an idea." But you can only achieve this if you go through all the plants and examine what they have in common. Then you get the general idea. "If that is an idea," Goethe replied, "then I see my ideas with my eyes." In fact, Goethe did not need to know all the plants. He only needed to see the essence of the individual plants. He saw the spirit, the truth of the plant. Schiller is quite right from his point of view when he says that [this was an] idea. And Goethe is also right when he says that he sees this idea, sees the whole thing at a glance. He is on a higher level. That is also what Schiller recognized without envy. This can be seen from Schiller's letters, where he described Goethe's nature in a magnificent way. We can see from this that such a spirit also had to go through this work. You can study this throughout Goethe's life. His whole conception was to see the spirit in nature. A seven-year-old boy does not otherwise do what Goethe did at that age. The embodiment of Goethe is a further, higher stage of development that Schiller still had to go through in Goethe's life. The seven-year-old Goethe took the stones from [his father's] mineral collection and used them to build himself an altar on the music stand, took a small incense burner and lit it through a burning glass by the light of the sun because he wanted to offer his service in this way.

Why does Goethe see the idea of the primordial plant and Schiller does not? Either we do not see the spiritual in the same way or we absolutely must extend our view of nature to the spiritual. Then we arrive at that spiritual development which is a content of all times.

I need not tell those who are familiar with theosophical literature that theosophical authors would present us with miracles in exactly the same way as the natural science of the eighteenth century, which presented the individual plants and animals and their genera as miracles. But through the ability to judge the spiritual as well as the physical, the views of the advanced natural science of the nineteenth century have passed over to the theosophical point of view. It is a question here of being able to judge the spiritual in the same way as the physical.

It is undoubted that with consistent thinking and when the natural sciences are supplemented by younger forces, a spiritual science will emerge from the natural sciences, as has already happened in the field of chemistry. Whoever thinks scientifically and has the inner courage to extend this scientific way of thinking to the spiritual world and to observe it after awakening the spiritual sense organs, must be led from natural science to Theosophy and its views.

Let us now turn again to Matthew's views on the personality, the essence of Jesus. We are dealing here with the view that sees Jesus as a personality who emerged after attaining the greatest possible number of re-embodiments. It is a personality that has reached the highest level of developmental possibility, which brings into the world as a finished disposition everything that other personalities are only on the way to achieving. Out of it is born that which others must first struggle for. That which appears as the spiritual when the transition from the forty-second to the forty-third stage takes place is the beginning and the transition of the human into the divine. Just as the purely physical and chemical in the organism has a higher nature and perception, so the physical on the level of divinity also has a higher nature and perception. The physical body, the physical organization is no longer what it was or what it is. It disappears in relation to the spiritual process. In fact, it has a metaphysical, transcendental past within itself. Just as it is born of the flesh, it is born of the divine. We must be clear about the fact that a new higher level of development of materiality has been reached and that the material itself has spiritualized to a higher level, so that we are not dealing with a birth out of the physical, but with a taking up of the physical birth by higher divine powers. We are therefore dealing with a direct emergence from primordial matter, which only becomes worldly at the moment of birth. There this primordial matter, which was not yet embodied, which was still decided in the pure spiritual, first passes over into the material. So in the forty-third degree, on the forty-third stage, we are dealing with the birth of primordial matter that has not yet entered into union with physical matter. This is what the ancient teachings refer to. The Egyptians say of the birth of Horus that the eye of Osiris shone above Isis, that a purely spiritual birth took place. In the birth of Horus you have the birth of the god out of still virgin matter.

If we go back to the Egyptian myth, we are dealing with three eternal great symbols for what we call the father, the mother and the child. This juxtaposition of Osiris, Isis and Horus is the original symbol. The child has remained on the Christian cross. The material on the one side has become merely evil, the father principle on the other side merely good. On Golgotha we see this symbolized in the three crosses. On the left we have evil, on the right good and in the middle the child. This symbol has been transformed, has become something else.

Now I come to a very important point. The striking thing that confronts us is the following: We can still trace the origin of the Christian symbol from the Egyptian symbol in the Christian myth of the earliest times. I would like to draw your attention to the fact that in all the other contemporary literature - apart from the Gospels themselves - although this myth is discussed in the most diverse ways, including by Jewish mystics, we do not find one thing that we actually only find in Matthew and Luke, namely the Holy Spirit. This is something that is actually not present. This is in addition. This Holy Spirit is nothing other than the transformed Isis. As a result, the virgin birth, which is still conveyed in the Osiris myth, was actually replaced by the real, natural birth. God the Father brought about this virgin birth through his magical influence, so that this birth is mediated on the one hand by the Father and on the other by the Holy Spirit, who is now the representative of the Father.

We encounter this Holy Spirit in the first period of Christianity [...], where the Christian view [of the virgin birth] emerges. We can therefore say that because the Holy Spirit first appears in Christianity, we see in it a division of the originally feminine principle of the world symbol. We have a spirit that gives the child its origin. [The origin from the divine tree arose within the Essaean community, where one actually stood on the standpoint of asceticism, where one already saw something evil in the sexual in itself. There it was impossible to receive the feminine in the same way as in ancient Egyptianism, as was the case with the Osiris service of the Egyptians, where the overshadowing of Osiris by Isis is transformed into the overshadowing by the Holy Spirit]. This is a temporary means by which the ancient Egyptian teaching was transformed into the Christian one. We have thus seen that we are actually dealing with the same way of looking at things. The Christian view sees in the Christ-personality a deified human being in exactly the same way as the Mystery Cult has always seen these [deified] human beings.

What doctrines may have underpinned this whole view? Anyone who really knows how to read the Gospels sees nothing in the Gospels other than, I would say, a more detailed account of the ritual, which was intended to initiate the Mystics into the Mysteries. And if we visualize what the initiation is about, if we want to be clear about what such a Myst wanted to achieve, should achieve, why he, the Myst to be initiated, the Myst was placed on a cross, why he was placed in a death-like state, we must say to ourselves, remember, that it is about the awakening of a higher life force, that it is about bringing him to resurrection on the third day. And if we ask ourselves how the initiation was accomplished for the mystics, we must say to ourselves that the mystical view was clear about the fact that the individual human being has to go through the whole process of creation in his own body. This was presented as a return to the Godhead, as a continual deification of the world.

Matter is what the spirit pours itself into in order to return to divinity via a detour through matter, in order to be as a soul what it originally was as a spirit. That is where we get the path. The Myste should bring matter within himself to the point of dying so that matter is no longer the ruling force in him. His soul should be reborn so that his material body also reaches a higher level. They were to be spiritualized at higher levels. It was not a higher scientific education that the myst was striving for, but for the myst to spiritualize matter, to bring matter one step further in its development. Everything that the myst had to go through had as its goal the [resurrection] with a spiritual body, with a reborn body.

The Myste had to go through this path of [returning] the soul to the Godhead. It was also made clear to him that he was not going through what he was going through for himself, but as part of the great universe, which was going through a degree of development in him. We know that the whole process at the initiation is described to us in such a way that when the sun awakens the Mystic on the third day, the thunder rolls, just as it did at the resurrection of Jesus. These events are told to us as components of the mystical process.

The mystic should be made aware that his own process has its foundation in the cosmic world process, that God has carried out the world process with the help of the Creator Word, the Logos, that this God is himself, and that the world process is carried out in reality in the mystic, that the process which man has to go through is like the world process. The world process is synonymous with the description of the path that the mystical individuality has to go through. This was an important part - not only with the Egyptians - of what was demonstrated to the mystics and then became flesh and blood.

Take together what is communicated individually, but which we must keep together. Take the whole parallelism between the Gospels and the Old Testament [and the Egyptian tradition], then if you follow the matter in this way, you will indeed be able to see that indeed the most devout confessors of Christianity in the later centuries had traces of the human process being the great cosmological world process. In some passages of St. Augustine's "Confessions" you can find such traces and hints. They may not be entirely clear, but he shows that in the individual events such as the birth, transfiguration, ascension of Christ and so on, he is dealing with nothing other than a repetition of the cosmic process. Thus he says at one point: "God also created the Christ of our earth. Our earth was desolate and empty. Ignorance weighed upon us. We left our darkness and turned to you. We were once darkness, but now we are light in the Lord." - He describes the resurrection of Jesus Christ with the words of Genesis. So here there was still an awareness of what was in the Mysteries themselves. In the Mysteries there was no difference between the process that the Myste had to undergo and the cosmic process. Therefore, every ritual was written in the same way as the description of the creation of the world. If we could compare within the Egyptian teaching the description of the path of the Egyptian mystics, we would see that it is one and the same as the cosmic development process. It is translated into the microcosmic what has taken place in the macrocosmic.

I would like to point out that such traces are not only to be found in Augustine. We also find them in other church scholars [for example in Eusebius] when they describe the life of Jesus. However, we have to go back to the fourth century, where the descriptions were even more fluid; we even have to go back to the third and second centuries. When we read or hear descriptions of the whole course of life, when we hear stories of the resurrection and ascension, then for those who are able to judge these things, it sounds like the translation of the Mystery initiation process.

After all, the Gospels, which later became authoritative and in which the view was crystallized and fixed, can no longer be interpreted. Eusebius was still Myste. So I think that if we look at the Gospels, we can still see from the style that something has remained of these old institutions of correspondence between the cosmological process and the initiation or initiation process:

Take the Gospel of John. What is it but a betrayal of the mystical - in style and layout nothing but individualized cosmogony? "In the beginning was the Word and the Word was with God" and so on. This beginning of the Gospel of John starts in exactly the same way as Genesis. We are dealing with a Genesis. These phenomena show us directly the clear traces of the fact that we are actually dealing with initiatory writings in the Gospels, which did not exist in the first centuries of the Christian era. Only [oral] tradition existed at that time. We essentially owe the Gospels to the second century.

If we hold all this together, we will see even in the Gospels how this trace is still present of the correspondence between cosmogonic and individual development. Such a thing as is mentioned in the Gospel of Matthew cannot be understood at all if it is not interpreted theosophically, if the same thing is not seen in it that the Buddhists have gone through in forty-two stages. We are absorbed by God and born out of him again.

He who has developed this way of looking at things within Essaeanism, who has stepped out of the first teachings before he stepped out, must have been deeply imbued with this fact, must have had clearly before his eyes through a higher revelation what every other man must first laboriously gather together. It must have dawned on him in a single great glance.

Now we have in the Gospels - and this is the question I still have to raise - the indication that we are dealing with a personality who, in a single glance, encompassed everything that can be described as teachings of the past, as the result of past experiences. In a single vision we have the content of the Gospel, and now we must ask: Is it a real renewal in this period of time of this world mystery that is otherwise present in the symbol, this world mystery that is present to us in Father, Mother and Child? Is there such a view? I believe that it is the whole personality, the real personality, which underlies this, which radiates out as if renewing the past. This seems to me to be the apparition on the holy mountain, the apparition that Jesus had when he had only his most intimate disciples with him - Peter, James and John, his brother - and the apparition of Moses and Elijah.

If we visualize this apparition, if we understand it in this way and interpret it, then it becomes clear to us what we are dealing with here. Only from this apparition can we come to a full understanding of what this personality was through whom Christianity came into the world.

We can now understand what was going on, and once we have understood that, then we come to a mystical understanding of Christianity. This is the most important moment of this vision, where the founder of Christianity is not actually something isolated, but something in which the deepest mystery of existence was resolved, in which the deepest experience of man is concentrated.

It is impossible, since the time is too far advanced, to show what is radiated in the teachings and in the life of Jesus. When we understand this phenomenon, the necessary light will spread within us.

Since we are still able to meet today, it seems right to me to refer again to some things that have been said just recently, and which are of some importance for the whole attitude of man in our time.

That there is such a thing as the necessity for a new attitude of man in our time should be clear from the considerations that have been presented to you here and elsewhere in this time. That the kind of judgment that was usual in the previous epoch can no longer carry man into the future is something that must be recognized today. This must be emphasized again and again, because it is precisely against this that the feelings and perceptions of the present-day human being still most resist. The present-day human being would also like to be present, so to speak, when a new era is ushered in – it is so obvious to him that a new era must approach – but he does not want to become a different person himself. He would like to continue judging things in the way he has been accustomed to judging them so far. And even when he does manage to bring himself to admit that a new way of judging things must take hold, he always falls back into the old way of thinking. He does this particularly because the new attitude actually demands a radical introspection of the person. And this radical introspection is actually very, very unpleasant for the modern person.

Now, if we want to grasp the full depth of what underlies what has just been said, we have to take a good look, with good will, at the whole way in which we have become accustomed to living our lives in the modern era, especially since that point in time that I have often characterized as the point of a major turning point in the development of humanity, since the middle of the fifteenth century. One can say: That which today arises in a radical way from human hearts as demands has actually always been smoldering to a greater or lesser extent below the surface of people's consciousness since that time; but all things that develop always develop unnoticed for a time and only then become fully ripe to break out and enter into existence quite radically.

Now, in our recent endeavors, we have had to point out a certain threefold structure from a variety of perspectives. You know that our entire external public work is permeated by the impulse of threefold structure. But here I have also had to point out that human knowledge, if it is not to lead people astray, must also be based on the threefold nature of the human being itself. Science, which human beings have developed out of a certain necessary lack of clarity, this science, which, as it is now, also began in the mid-fifteenth century, regards the human being more or less as a unity. It is not clear to it that the human being really is a threefold being, which must be described as a main human being or nerve-sense human being, as a rhythm human being or breathing and circulation human being, and as a metabolism human being. These three aspects of human nature are quite distinct in their essence. The reason why people do not really want to admit that human beings themselves live in this threefold structure is because, when they want to structure something, they want to arrange the things so nicely next to each other. We see time and again that when people do make an effort to organize something, they want to have this organization side by side, they want to store the parts of this organization next to each other so that they can see them nicely with their external powers of perception. This is the basis of the strange essay that the Tübingen professor wrote against the threefold order. I have already mentioned that the good Professor von Heck, with complete disregard for what is actually said in the threefold social order, has constructed his own threefold order. He cannot understand the kind of thinking that is at issue here at all; he cannot penetrate to the feeling that we live in an age in which a new thinking, a new feeling, is necessary. And so he hears about a spiritual, a legal or state, and an economic member of the social organism. Three members, he says. In the one member we have known so far, we have gradually become accustomed to a parliamentarism. It has been hard enough for people of this kind to get used to it; they prefer to be governed centrally, from the top down, but they have got used to parliamentarism. But if you do go in for it, then paragraph A, paragraph B and paragraph C must stand side by side. Intellectual, legal, economic, that must be so outwardly tangible if one is to get involved in it at all. Yes, in this way, by approaching the new with the old way of thinking, one will certainly not make any headway. And one can very well criticize the threefold order, as Professor von Heck does, but it is still his own absurd threefold order that he criticizes, and not the one that the Federation for Threefolding is currently sending out into the world.

Now, all this is connected with the fact that man instinctively resists what is most necessary in our time, the reorientation of all thinking and feeling. And this reorientation of thinking and feeling will not come either until one is willing to gain at least subjective, initial relationships to spiritual science, to the real knowledge of spiritual life. And on the one hand, people will have to be willing to recognize the threefoldness in social life as a necessity, but also to acknowledge the threefoldness of the human being himself as a fact given by nature. But the fact that the human being does not have these threefoldness neatly nested side by side, but that one link always merges into the other, that is precisely what confuses the new human being who is bound to his old ideas. For, of course, when I speak of the head organization, of the nerve-sense organization, this head organization, when viewed externally, is first of all centered in the head. It has its center in the head, in the head itself. But it sends out the necessary extensions into the whole of the rest of the human being; for the sense capacity is, of course, in the whole human being. That is to say, as a head human being, the human being is only a nerve-sense human being in terms of the main thing; the whole human being is a nerve-sense human being. And as a rhythm human being, the human being is a chest human being. The rhythmic system, the breathing and circulation system, has its center in the chest. So the point is that man, as a rhythmic being, is a chest being. The respiratory and circulatory systems are localized in the chest system, but of course the rhythm, the rhythmic activity, is sent into both the main system and the metabolic system. So only in the main sense is the chest human being a rhythmic human being. And it is the same with the metabolism. Of course, metabolism is also present in the head, also in the chest, but it is regulated by the limb system, as I have always characterized it. So what has to be listed as limbs runs into the other. Of course, this confuses people who always want to draw lines and who only want to have what occurs to them standing side by side.

A different way of looking at things, a completely different way of relating to reality, is therefore necessary for the human being who wants to engage in thinking and also in willing and doing for the near future. But one should not think that these things have only one meaning for cognition or for the world view. These things have their own special significance for the life of humanity, for our whole attitude towards life. And this must be taken into account very carefully. We must judge our whole life from this point of view and then ask ourselves the question: How must it be reshaped? In a sense, we have a threefold structure in our lives, but this threefold structure demands, firstly, a precise understanding and, secondly, further development. The precise understanding must arise from the fact that, with a certain fertilization of knowledge through spiritual-scientific contemplation, one looks at what is actually present in our lives. What is there in our lives? What we demand as a special link through the threefold order is, of course, there, but it is only mixed up in a chaotic way with the other two, the legal and the economic links. The spiritual is part of our real life, in that man simply needs a certain spiritual guidance for external culture, for external life. Without spiritual guidance there is no external cultural life. In our present life, this spiritual guidance is not based on an original, elementary expression of human nature, but on something that has been handed down. It is based on something that has been transmitted to man historically. You will surely remember that when one speaks of the newer spiritual life that arose with the great transformation in the fifteenth century, one speaks not of a new creation but of a renaissance or reformation. One speaks, and rightly so, not of a new creation but of a rebirth, of a re-establishment of something old. And in a certain sense, spiritually we live only in a re-established old age. Spiritually speaking, we live from the inheritance of what has, in a certain sense, been concentrated out of much older, oriental and Egyptian spiritual culture in Greek culture. The fact that we have our old Greek gymnasium today is, I would say, only a clear indication that our spiritual life is actually a Greek renaissance.

But what is Greek intellectual life based on? It is difficult to see through this because Greek intellectual life has, in a certain way, very strongly developed that on which it is based: oriental intellectual life. But it has greatly transformed this oriental spiritual life. As a result, if you delve into Greek intellectual life with a mere sense of knowledge, without taking into account spiritual-scientific presuppositions, you do not realize what this Greek intellectual life is actually based on. It is entirely dependent on the fact that the members of the conquering class were instinctively granted the right to reveal the spiritual, while the members of the conquered class were not granted this right. Greek culture actually contains a dual population: the ancient population that inhabited the Greek peninsula in European primeval times and which had a very different social structure from that of later Greeks. The later Greeks, we can actually begin with the incursion of that intellectual power that found its expression in the royal dynasties of Agamemnons and so on. This Greek life spread over a native population. And these conquerors were of a different blood than the native population. You notice this different blood in what I have already mentioned here, in Greek sculpture. This Greek sculpture has clearly separate types: the Zeus type, which has different ears, a different nose, and a different position of the eyes than the Hermes-Mercury type, which in turn has a different nose than the satyr type. These last two types point to the Greek indigenous population, who were of a different blood than those we know as the bearers of Greek culture. This means that the entire configuration of Greek intellectual life, which we have adopted as the Renaissance, is of an aristocratic nature, a reformed theocracy of the Orient and Egypt. It is built on the view that the things of the world do not reveal themselves, as was later believed, through proof, but that they want to reveal themselves through revelation: on the one hand through revelation on the part of the oracles or the like, that is, through that which breaks into the human world as spiritual revelation; but that which is to rule the world also reveals itself as deeds. Man does not want to decide about these deeds with his reason and intellect, but he lets powers decide that are outside of him. Among the latter, Greek culture adopted the martial principle of the Orient. It has only transformed it, so we do not notice that in Greek culture two things have merged: theocracy and militarism. But theocracy and militarism are the elements of aristocracy. So we take into our spiritual life, precisely with the grammar school, with the adoption of Greek, an aristocratic element that has, on the one hand, theology and, on the other, military decision. Theology, which does not arrive at its truths by way of proof; military decisions, which do not arise out of human reason but, according to human views, are the result of an external judgment by God or nature. We have this, so to speak, in our social organism through Greek culture, which achieved so much in its state and in its epoch. Through Greek culture we have the aristocratic way of feeling of human beings. And these things must be taken psychologically. Of course, none of the people of the present day will become a Greek in his attitude when he absorbs the aristocracy of the classical period into himself, but he will become something that no longer fits into our time: he will become a bearer of an aristocratic principle that must be overcome. No matter how much enthusiasm there may be for this aristocratic element in our time, no matter how much it may be accepted, in so far as it expresses itself in the life of the mind and in the forms of the life of the mind, this aristocratic element is based on something very agreeable, on Greek culture, which we certainly do not want to do without. But in the way it is based on Greek culture today, it cannot become the general basis of human culture. Therefore, it must be introduced into our culture in a completely different way. This is something that we, so to speak, carry within us as the first element: a spiritual life configured from Greek culture.

Now, however, we also carry a second element within us, namely Roman life. We not only carry Greek life, chaotically mixed into our social culture, into our spiritual life, in terms of its form, its design, its structure, but we also carry Roman legal life within us. We basically carry within us the obsession of shaping that state which was only good and right for the development of humanity in the time when Roman civilization flourished and in the place where it flourished. Greek intellectual life and Roman legal life are within us. It is extremely interesting to see how, in the middle of the fifteenth century and later, European legal life actually wanted to establish itself on its own foundations, how it wanted to develop something quite different from what actually emerged. The ideas of Roman law broke in and permeated the structure of the states, just as Greek intellectual life permeated the structure of the states. And so our legal life did not become something that emerged from an original, elementary impulse of human nature, but something like a kind of renaissance, an adoption of an old one.

But where they could not take up an old one was the basis of economic life. You can cling to an old spirit, you can cling to old legal forms, but you cannot eat what the Greeks ate, nor what the Romans ate. Economic life does not tolerate this transfer of the old. Economic life developed out of Central European, Germanic, Frankish and other conditions, and it did so with a certain elemental force. But it was permeated by the renaissance of spiritual life and by the renaissance of legal life. And it is interesting how people feel: yes, in our social organism only economic life is viable, in the newer sense, viable. Marx and Engels in particular have this feeling. I have described it somewhat in the fourth number of our threefolding newspaper under the title “Marxism and Threefolding”. Marx and Engels feel: Yes, in relation to economic life, it is moving forward according to newer impulses, and these newer impulses only have to be properly developed; they are not yet present in the external world of facts, but they are present in human longing. And so Marx and Engels want an economic life that no longer influences people, as Greek life did, by governing them in relation to their spiritual powers. Marx and Engels no longer want a social structure that influences social life in the sense of Roman law. They see this as a foreign body of modern economic life. They feel the strangeness and therefore want to throw it out. They want to establish something in economic life that no longer rules over people, and a law that only administers production processes, economic circulation of goods, and so on. But that is not the only task of modern times. The task of the modern age is to recognize that, while economic life must be transformed and given the configuration demanded by human longings, we can no longer make do with a legal life that no longer fits into our economic life, nor with a spiritual life that is based only on the Renaissance. In our time we need not only a reasonable organization of economic life, we need a reorganization of the legal system to take the place of Roman law, and we need a complete renewal of intellectual life. That is to say, we need not only a spiritual renaissance, but a spiritual re-creation. And Christianity, too, which has fallen into the Greek and Roman ages, cannot be understood by us as it was understood through the medium of the Greek and Roman, but must be newly understood by us with a newly created spiritual life. That is the secret of our time.

Look around you at the old in the European East. There you will find that in this European East, Christianity in Russian Orthodoxy has been permeated with the Greek world view. We have taken up Christianity in the Roman world view, not in the Greek. As a result, we no longer have anything inside us that comes from the Greek world view, but we do have inside us in Christianity what comes from the Roman conception of law. Let us try to recognize the basic structure of this Roman conception of law. The Roman conception of law is based on not regarding people in terms of their blood. In Greece, one was worthy if one belonged to the teutonic blood, the aristocratic blood. What the gods revealed through members of the aristocratic blood was also the right thing, the wise thing. In the Roman cultural element, it was different. There it gradually emerged that one was what one became through one's incorporation into the abstract state, into the constitutional state. One did not become, as with the Greeks, a person of blood, but a person of the state, a citizen. One was nothing special except as a citizen of the state. It was inconceivable that a person should stand there with body, soul and spirit, but it was important that he should be registered in the state system, that the state system should stamp him as a citizen. And when citizenship spread from the Italian peninsula, from Rome, to the whole of the Roman Empire, it was a tremendous event. For in those days people felt that it was something connected with life. But has it not remained so for us in a sense? It has remained for us in a sense that we organize our entire public life according to our system of government, which is derived from Roman thought and feeling.

I once had an old acquaintance who had acquired a childhood sweetheart when he was eighteen, but he could not marry her in his eighteenth year. He had to wait and first earn some money. And so the man had become sixty-four years old. In order to be able to marry, he went back to his hometown, because the love of his youth had remained faithful to him and he wanted to marry her. But what had happened? The church and parsonage, where the baptismal records were kept, had burnt down and the baptismal records had been destroyed. The man had no baptismal certificate. He wrote to me from his hometown and said: Yes, according to my common sense, it seems to me that the fact that I was born is proof that I am here, but people don't believe me because I don't have a baptismal certificate that testifies in writing that I am here. So, first of all, it must be stated that one is there, that one is outwardly categorized. Of course, when you tell someone something like this, they say it's an exaggeration. But it is not an exaggeration. Because this plays a major role in our public relationships. This is the way of thinking that has taken the place of the theocratic way of thinking of the Orient, and which has been somewhat transformed by Greek culture. The Roman way of thinking is an abstract one. The Orient believed in divine powers that enter into man through blood. In the Orient, the person open to the divine was the person related by blood. In the Roman cultural element, one was imbued with the belief in concepts, in ideas, in abstractions. This belief, which was a metaphysical one, in contrast to the theological belief of the Orient, was joined by jurisprudence. Just as militarism is the sister phenomenon of theocratic aristocratism, so jurisprudence is the sister phenomenon of the abstract civil principle of ideas that already appeared in Romanism. Metaphysics and jurisprudence are siblings. The time is coming when not only things will be accepted as revelations, but when everything is to be proved. Just as one proves in jurisprudence that someone has stolen, so it should be proved that not only is 2 times 2 four, but also that there is a God. This led to the recurring proof of God's existence. All the proof of our scientific logic is nothing more than a metamorphosed legal logic. That this legalism has entered into our public life, you can, if you care to, truly recognize everywhere even today. Just think how people complain that in the most diverse administrative offices in the administrative apparatus, which is entirely formed out of the Roman Empire, that where people should sit who understand something of the technical, lawyers sit, not technicians. That is really the case. Lawyers sit in these positions everywhere. That is the second thing that has entered our lives, just as theocracy and militarism were the first sibling couple. Theocracy and militarism, that is, Greekness, is rooted, however strange it may sound, in the spiritual constitution of man; Romanism is rooted in its conception of law. And from these foundations, which I have mentioned to you, the Western Roman Catholic Church also differs from the Eastern Greek Catholic Church. The Eastern Greek Catholic Church has remained more of a spiritual matter. The Roman Catholic Church is actually, at its core, a completely civil and legal institution. It has always asserted itself as such. It has transformed what should be purely spiritual into legal institutions. But it has even introduced legal concepts into the Catholic worldview. The justification of man before God through confession and such things, which arise entirely from legal thought, can be found at every turn in later Catholic dogmatics, which is not originally Christian but Roman dogmatic, permeated by Roman thought. And what has passed through Roman thought, the strongest, most abstract expression of it, is actually found in Protestantism, which is based entirely on a legal concept: on the justification of man by faith.

These are the old elements that are in our cultural life. One must turn one's gaze to these old elements without prejudice, because in our time they are ripe to die. Marx and Engels realized this. But they did not realize that we now need something new to take their place. They believed that economic life should continue in the mere administration of the branches of production, goods and things; the rest would come by itself. It does not come by itself. In addition to the material administration of the branches of production and goods, we need a democratic legal structure and a new creation of spiritual life. Nothing material can give birth to anything spiritual. Therefore, the threefold social order is intimately connected with the whole challenge of our time. It emphasizes the necessity of replacing the old spirit that has been squeezed out of our culture with a new spirit, with a new creation of the spirit. We, as people of culture, cannot be satisfied with a new Renaissance. We cannot reheat the old, but need a new creation of the spirit. This is what spiritual science, oriented to anthroposophy, seeks to be. It will therefore be most contested, because people cling to the old. And secondly, we need a new creation of the legal system, which must be brought completely into the democratic channel, which must be created in such a way that it cannot be created from the old conditions, because never in the old conditions does man face man as man, but always with some class or privilege involved. That is the task of the man of the present: to really put himself in the position of the new creations. In many cases he lacks the courage to do so. But this courage will have to be mustered. It will be mustered when the most lethargic part of our population, and that is the part that has gone through academic studies – on the whole it is so, there are exceptions of course – when this drowsiest part of our population, when it is willing to break with tradition, whether it be in the form of revelations that came to us from Greece or abstract ideas that came to us from Rome. One must consider the possibility of developing a right through a democratic state, of developing a spiritual life through a new creation that stands on completely free ground and must therefore break with all the nonentities that are based only on the preservation of the old or on anything nebulous and unclear. Please consider from this point of view what is taking place in these days.

The Social Democratic Party claims – I am not talking about nuances here – to be the party that will bring about a reorganization of modern economic life. Leninism within this social democracy is actually the most consistent expression of this social democratic view, because Lenin is truly a worthy successor to Marx. This Leninism wants to create a spiritual life out of mere economic life on the ground, where that is least likely to happen because it is contrary to the instincts of the people. It wants to do this through Lunacharsky's alchemy. I am not speaking about these things in response to any news, so that one can say that fairy tales are being told about Russia and the like. There is no need to listen to the descriptions, because they are naturally colored by subjective perception. The bourgeois will describe it differently than the Social Democrat. No, I am basing myself on what Lenin himself said in his work. I know that what underlies his view is not the creation of a new culture, but the destruction of an existing one. I do not want to talk about the school system as it is described, but about the laws that are being given to the Russian school system, and from that no intellectual life can arise. It is not what is described that matters to me, but what the same people do when they want to create something new out of their illusions. We in Central Europe are not yet so far advanced, we cannot yet make these great mistakes, but we are well on the way to ruining everything that wants to come in the future.

Do not Marx and Engels take the view that economic life is everything, and that spiritual life must develop out of it? That is theory, that is utopia. What happens in reality? One feels: Yes, if we merely make economic institutions in relation to the present culture, then a real spiritual life does not seem to come of it after all. So one makes compromises with the old spiritual life: social democracy with the center. According to Marx and Engels, it should not be the Center that rises from the smoke that would enter into our brains and those of future generations in a stimulating way, but it should arise from the independence of economic life as the superstructure. Very strange, in the Marxian and Engelsian theory: economic substructure, economic substructure; spiritual, ideological superstructure, law, custom, intellectual life in general, however, — illusionistic theory. In reality: the economic foundation, social democracy; the superstructure is taken care of by the Center and the Roman clericalism. The foundation: the Marxist-inspired economic state or the Marxist-inspired economic cooperative; the illusory superstructure: the ideal man who arises from the illusion and is supposed to surrender; the reality: the fat Erzberger. You see, these things look grotesque when you say them out loud, but they express reality and, if they are seriously considered, they show where we actually stand and what errors we are heading towards. But they also show that we will not escape from these errors unless we decide to approach the re-creation of a spiritual life and treat this re-creation of the spiritual life sympathetically. We must treat it sympathetically because the time has come when spiritual life cannot remain merely a world view, cannot remain merely a theory, but must be incorporated into the practical treatment of life.

The fact that modern medicine could only rely on one natural science and build itself on one natural science, which did not take into account the threefold human being, the nerve-sense human being, the rhythmic human being and the metabolic human being, has made this modern medicine, which is now something practical, both as hygiene and as a healing method, one-sided, which is already felt not only by many people, but also by many doctors, thank God. But our medicine will never be placed on a sound foundation if it is not based on the threefold nature of man. Oh, the head man, who is modeled on the cosmos, is something quite different. Therefore, something quite different are those irregularities in human nature, the pathological irregularities that are of cosmic origin. Something else is the damage to human nature that has a telluric origin and that essentially comes from the detour through the metabolism, that has an earthly origin, not a cosmic one. Something else is everything that is connected with what is between the cosmos and the earth, with what lives partly in the air and also in the water. In the future, this must become the starting point for a truly freely pursued medical study. For it is indeed peculiar that of these three things, which I have just mentioned and which, in truly practical medicine, must be built up on the basis of the threefold nature of the human being, only one can actually, I might say, be learned in the official, scholastic way. One can only study that which is based on the human metabolic system through the methods that exist today solely through our university teaching, which is modeled on Greek and Roman life. And actually, our whole medical-scientific way of thinking is a way of thinking based on the metabolic system. Because the way we have science today, there is actually only the science of metabolism. But if you want to add the other things, that which can occur in human nature as damage through air and water, then you are actually dealing with a lot of individual things. What occurs in humans as damage from air and water is very individual, and can only be learned through dedicated interaction with older physicians who already have experience in this field. This can only be acquired by a young person joining an old, experienced doctor, not in a school-like way, but as an assistant, which is what happens in today's clinical assistantships, but as a caricature, pushed down into the metabolic sphere. It must be the case that a certain medical instinct, a certain medical intuition, which in some people is more pronounced and in others less so, borders on clairvoyance, occurs in the case of someone who is an assistant to an older doctor, and so that he does not even think of treating things in a merely typical and schematic way, but that he combines, out of instinct, new individuality and older individuality, in which he has been trained and which he does not merely imitate. And what comes to the human organism in the way of damage from the head, which, as I said before, although it permeates the whole person, is only centered in the head, cannot be taught at all. There is no method by which one can learn to recognize from the outside those diseases that arise in the human organism from the head. These can only be recognized through original talent, and this talent must be awakened. Therefore, it is necessary to consider from the very beginning whether such abilities can be awakened in a particular person.

You see, this is where the attitude comes into play, which must develop in the independent spiritual organism, and which will go to the point of paying attention to human talent, that is, putting each person in the place to which he is led by his particular talent. It is therefore necessary that this particular spiritual life be truly placed on its own feet, for only in a free spiritual life, where the talents are allowed to rule freely, will the talents also be truly recognized. In this way, by entering into the spiritual, man returns in a certain way to the natural, the nature-like, and this in turn will give rise to possible relationships. You all know that today we suffer from the fact that all conditions can no longer be properly cared for because we do not administer the things of the world from a natural way of thinking, that is, from a spiritual way of thinking. There are certain positions in the state or elsewhere; but there are always far too many people for these positions. There are always many more applicants than are needed. Other positions are not filled because people are not trained. Certain professions cannot exist because people are not educated. In the free spiritual life, as envisaged by the idea of a threefold social organism, none of this can happen, because the human being does not shape things out of arbitrariness, but because he shapes in harmony with the great laws of the world. And where that happens, things usually go well. Wherever human arbitrariness is used to shape things contrary to these great laws of the world, things usually do not go well. And the Roman system has the greatest predisposition to arbitrariness. The purely metaphysical-legal system has the greatest predisposition to mere arbitrariness. The Greek system had a certain instinct arising from consanguinity, even if this instinct only thinks for the minority. The economic system has its own natural necessity. The metaphysical-legal system is what distances man most from the foundations of nature in terms of his feelings and perceptions. The Roman-legal system is what we should consider first and foremost without prejudice. Because until we have overcome it in all areas, we will not make any further progress. If someone were to ask today: Will there really be enough people in the future, or not too many, for a particular profession in the leading positions, arising out of an independent spiritual life? then one can only answer: These things cannot be answered in the way that logic works, which is constructed according to the pattern of Roman jurisprudence, but rather in the way that the logic of facts works. Some decades ago, the news spread from Vienna to the educated world, as they say, that people had been found who could regulate the type of births in the future. That is, in the future it would be possible to regulate whether what is to be born will be a boy or a girl. You know, this Schenk theory caused quite a stir, and people had great hopes for it. Do you know what the real effect would be? The effect would be that in this approximate order, in which about the same number of men and women are born, the greatest disorder would arise if gender were left to human arbitrariness. The greatest disorder would result. And so it will be when, with regard to other, less natural things, people again apply their arbitrariness. The fact that we have too many people for one occupation and too few for another is due to the unnatural nature of human thinking and human institutions. The moment this arbitrary, metaphysical-legal Roman way of thinking and organizing is replaced by one that is inspired by spiritual science and intuition, and which in turn merges with what was also an older instinct, we will once again enter into a life that regulates the social order in such a way that it can endure.

As you can see, the new social thinking cannot be properly grasped from a merely abstract way of thinking. In a sense, one must already have entered into a kind of marriage with nature itself. And those people who today believe most in thinking naturally think most unnaturally, because they think in a distorted Roman-legal way, which has spread into all our affairs. One would not believe how, for example, even in something as far removed as possible from Roman law, in medicine and medical thinking, this abstract quality has crept in.

And now we must not forget that this whole abstract being has become so unnatural since the 1870s. We can only distinguish between what came before and what came after. Until the 1870s, old traditions were still in place in all areas. The good elements of the various renaissances were still at work. For in the 1970s and 1980s, it was clear to see that the old was losing its validity for human progress, and that humanity must strive for new creations, both in the legal sphere and in the entire spiritual life. For only in this way will economic life, which is quite clearly demanding its own reorganization, be imbued with such human thoughts, which are necessary.

But the necessary practical activities, such as medicine, can only be enriched if something completely new is created from spiritual life, not if renaissances are started from spiritual life. New creation of spiritual life, that is what we need.

It was truly a product of the necessity of our time that anthroposophically oriented spiritual science was combined with social action in the Federation for the Threefold Social Organism. And in recent months, the necessity has also arisen to seek a closer connection between the social and the spiritual. Of course, the old guard will have something against it too. They had something against the threefold social order in general; they will also have something against this hand-in-hand approach. People have no sense of how strong the old guard is. They also have no sense of how necessary it is in our time to cut off the plaits and thus overcome European Chinese culture, otherwise Asian Chinese culture could become far too dangerous for us if we continue to wear the plaits of European Chinese culture.

Now, in our circle, a certain understanding of this necessity arising from the spiritual-scientific foundations has begun, and we have indeed seen that the elements are present to at least prepare humanity for a certain receptivity for the new spiritual striving. Friends of ours have worked to spread the anthroposophical worldview here in Stuttgart and in the surrounding area, and it has been a great success. It is to be hoped that these things, which are also eminently necessary socially today, will be understood. It is wrong to believe that humanity at large is not open to these things. In the present time, if we want to understand what is socially necessary, we need a thinking that has been trained by those concepts and ideas that come from spiritual science. Because, you see, in addition to all the other contradictions in the present, there is also this contradiction: legal-Roman, merely logical thinking and spiritual-scientific thinking. Spiritual scientific thinking, which everywhere is based on the logic of facts – Roman Catholic legal thinking, which is only based on the logic of concepts, only on the selfish logic of man. This thinking will never be strong enough to see through reality. I have given you a clear, concrete example of this.

In Zurich, Avenarius taught, in Prague and Vienna Mach taught, and one of his students was Fritz Adler, the son of old Adler. Mach and Avenarius, with their purely positivistic sensory assurance, were good average people, they were good present-day people, or, for that matter, good past-day people, for there is supposed to be something new in the present. And all those who represented the philosophy of Avenarius and Mach naturally believed themselves to be good present-day people. This was still the case, as a rule, with the first generation of students, when they formulated purely positivistic theories of sense perception, but no longer with the next generation of students. Then the logic of the facts came into play, and it was characterized by the fact that Avenarius and Mach are the political philosophers of Bolshevism. Imagine these honest Central European citizens, who certainly never went too far in this direction, as the idols, the philosophical idols of the Bolsheviks. This is the logic of facts, it is a logic that can be seen through by anyone who engages in spiritual scientific knowledge that goes with the facts. Those who think only in Roman-legal terms analyze the philosophy of Mach, the philosophy of Avenarius. Yes, they find nothing in it that could be logically extracted and then become a practical system of Bolshevism. Oh no! Even what people could do according to the views of such a purely conceptual logic, such a purely metaphysical logic, is also good. That is to say, what the Roman-minded logician must think of as the consequence of Avenarius's world view is good bourgeois. But what the logic of reality develops from it is Bolshevism. Today we need concepts that master reality, that enter into reality. We have strayed very far from reality through the Roman-legal essence, which has crept into everything, everything. Today people believe that they are expressing their own free human nature. In reality, they only express what has been instilled in them by the Roman or Catholic - but that is also Roman - legal being. That is why it is difficult today to bring to people that which does not arise from human arbitrariness, but which springs from the facts themselves. Of course, spiritual science itself must sound different in the way it is presented than what has been produced in this way. But in the depths of human nature there is already a yearning that meets the moods of spiritual science. And if there is enough perseverance and courage, it is precisely from these currents, which can be found today in some of our friends, that spiritual science will be carried out into the world; it will arise out of these currents that which the present time needs. Today, we should not be deterred by the appearance of opinions that come only from the Romanic bourgeoisie in their way of thinking, saying: Oh, if humanity is to advance through what you mean, then it will take decades! That is nonsense again in the face of reality. It is again nothing more than Roman-legal logic. The truth must be thought differently. If you look at a plant as it grows, it develops leaf after leaf, slowly at first. And anyone who thinks that it will always continue at that pace is quite mistaken. Then there is a jolt, and the calyx and petals develop rapidly from the leaf. And so it will be, if only we ourselves have the strength to persevere with what we can achieve spiritually and socially. It depends on the will. It may look for a long time as if things are going very slowly. But then, when everything that can grow has come together, the turnaround will come suddenly. But it will only work well if as many people as possible are prepared for it. That is what I wanted to tell you right now as a kind of conclusion to our work during these weeks, which I would like to call our “Stuttgart Weeks”. For it is a matter of not slackening our efforts to work for the good of our own cause. Not looking to the left, not looking to the right, but looking to the good that flows from our own cause, that is what matters. And avoiding, even if only in our thoughts and feelings, to have any mistrust of what flows from this cause itself. No matter how much the things that flow from our cause are attacked, we must not be deterred by such attacks. For these attacks, we need only take a closer look at them all, and we will soon find that they sound and resonate from the old, even if they want to be “confessions of renewal”. For all renewal today can only come about if economic thinking is joined by new legal thinking and a new spiritual life. This is what we must regard as a necessity, what we want to infuse into everything, what we must permeate ourselves with in order to participate in the social reorganization of humanity.

That, my dear friends, was what I wanted to say to you today, because I firmly believe that the iron we have forged so far must not cool, it must remain warm. Then it will achieve everything that can lead humanity along the path it should take. That is why I would like to summarize this reflection, which sought to summarize some of what we have been doing here in recent weeks, in two words. These two words are very old, but modern man must grasp them in a new way, in such a way that he encounters them with the feelings and emotions that arise from spiritual science. And these words are: Learn and work!

We cannot today indulge in the naive belief that we already know everything and that we can draw up programs from what we know. We have to find ideas from life today, but life renews itself every day, and we have to have the confidence to learn something new from life every day. And we must not be cowards who believe that they can only work when they can build on so-called secure ideas, whereby they always mean those ideas that have been handed down from time immemorial. We must have the courage to learn while working and to work while learning. Otherwise, man will not be able to enter the future and its demands. This will also be his new Christianity. Many people today go through a certain conflict. They remind you when you speak in the anthroposophical sense of the Mystery of Golgotha, that according to their opinion, according to the Gospel, Christ died on the cross to redeem souls through his deed, that therefore the souls that only believe in Christ are redeemed without their doing anything. It is certain – you can read about it in my book, “Christianity as Mystical Fact” – that something happened through the Mystery of Golgotha, in which the human being, with his present consciousness, has no direct part, for the present consciousness only begins in the middle of the fifteenth century. But that is not the point today, that we lazily surrender to what takes care of us outside of ourselves. We must not speak today as some Catholic church dignitaries, for example, speak, whether high or low, and say: You will not advance socially unless Christ is at the center of all social activity. — Recently, I have experienced in many a gathering that the Christ was also mentioned in this way. Yes, my dear friends, I used my spiritual ear a little while listening, so that I heard that outwardly resounded through the hall, one does not advance socially without the Christ, but inwardly only the Benedictus resounded, not the Christ. Inwardly it was not about the Christ, but about the Benedictus. I mean the one who now sits on the Roman See. And that is precisely why humanity is not making progress today, because it relies on something other than what connects with its own soul. The Christ must also be understood anew. The external church cannot take the place of Christ. Only what man experiences within himself can help him to progress. Therefore, no one understands the Christ who does not understand that he must be reborn in the soul of every single person. But man must also work on his spiritual formation. Only when we believe that our actual human powers are not born with us, but that our actual human powers for the future will be those that we ourselves develop within us, only then do we stand on truly Christian ground. Not the Christ who is born with us – that is only God the Father – but the Christ whom we experience in ourselves by developing towards him, that is the Christ who must be grasped.

Today there are books by Protestant Christians, for example Harnack's book “The Essence of Christianity”. Cross out the word “Christ” everywhere in this book, and the book changes from a lie to a truth. As it is, it is a lie, because wherever “Christ” is written, it should say: the Father-God. What Harnack writes refers only to the general fatherly nature-god. There is nothing in the book about the Christ. That has been added by way of lies. The Christ can only be found by the transformed, transmuted human nature, by human nature that is engaged in its own activity.

That is what must be overcome today, but with which, unfortunately, instead of thinking of overcoming, the world makes compromises. The compromises that are made outside today are also made within the soul, and if our souls were not so terrible compromisers, then there would be no such terrible compromises in the outer life as the one that now comes from Weimar, the school compromise. Today, people of a compromising nature slink through existence, and they are the ones who experience everything in retrospect, who do not move forward. We can only move forward if we have the will to learn and the courage to incorporate what we have learned into life. Only from this will and courage can the new motto arise:

I want to learn, I want to work.
I want to learn by working.
I want to work by learning.