The Rudolf Steiner Archive

In these lectures we are speaking of karma, of the paths of human destiny, and in the last lecture we studied certain connections which can throw light on the way in which destiny works through the course of successive earthly lives. I have decided—although needless to say it was a decision fraught with risk—to speak in detail of such karmic connections, and today we will carry our studies a little further.

You will have seen that in describing karmic connections it is necessary to mention many details in the life and character of a human being which in the ordinary way might escape attention. In the case of Dühring, I pointed out how a bodily peculiarity of one incarnation became a particular trend and attitude of soul in the next. For it is a fact that when one presses through to the spiritual worlds in search of the true being of man, the spiritual loses its abstractness and becomes full of force; on the other hand, the corporeality, all that comes to expression in the bodily nature of man, loses, one may truthfully say, its materiality; it assumes a spiritual significance and acquires a definite place in the interconnections of human life.

How does destiny actually work? Destiny arises from the whole being of man. What a man seeks in life as the result of a karmic urge, and which then comes to him in the form of destiny, depends upon the fact that forces of destiny, as they pass from life to life, influence and condition the very composition of the blood in its more delicate qualities and regulate the activity of the nerves; to their working is due also the instinctive sensitiveness of the soul to this or that influence. We shall not easily find our way into the innermost nature of karmic connections if we do not pay attention—with the eye of the soul, of course—to the particular mannerisms of an individual. Believe me, for the study of karma it is just as important to be interested in a gesture of the hand as in some great spiritual talent. It is just as important to be able to observe—from the spiritual side (astral body and ego)—how a man sits down on a chair as to observe, let us say, how he discharges his moral obligations. If a man is given to frowning, to knitting his brow, this may be just as important as whether he is virtuous or the reverse.

Much that in ordinary life seems to be quite insignificant is of very great importance when we begin to consider destiny and observe how it weaves its web from life to life; while many a thing in this or the other human being that appears to us particularly important becomes of negligible significance,

Generally speaking, it is not, as you know, very easy to pay real attention to bodily peculiarities. They are there and we must learn to observe them naturally without wounding our fellow-men—as we certainly shall do if we observe merely for observation's sake. That must never be. Everything must arise entirely of itself. When, however, we have trained our powers of attention and perception, individual peculiarities do show themselves in every human being, peculiarities which may be accounted trifling but are of paramount importance in connection with the study of karma. A really penetrating observation of human beings in respect of their karmic connections is possible only when we can discern these significant peculiarities.

Some decades ago, a personality whose inner, spiritual life as well as his outer life were intensely interesting to me, was the philosopher Eduard von Hartmann.

When I try to study von Hartmann's life in such a way as to lead to a perception of his karma, I have to picture. to myself what was of value in his life somewhat in the following way.—Eduard von Hartmann, the philosopher of the Unconscious, was really an explosive influence in philosophy, but thinkers of the 19th century—pardon me if I sound critical, I mean it not unkindly—received the effects of this explosive effect in the realm of the spirit with extraordinary apathy. Indeed, the men of the 19th century simply cannot be wakened—and I include, of course, the 20th century that has now begun; it is impossible to shake them out of their phlegmatic attitude towards anything that really stirs the world inwardly. No enthusiasm of any depth is to be found in this phlegmatic age—phlegmatic, that is to say, in respect of spiritual life.

In another recent series of lectures I gave a picture of the encounter between the Roman world and the world of the Northern Germanic peoples at the time of the migrations, at the time when Christianity was beginning to spread to the North from the southerly regions of Greece and Rome. You have only to picture these physical forefathers of Middle and Southern Europe truly, and you will get some impression of the inner, dynamic vigour which once spurred men to action in the world. The Germanic tribes whom the Romans encountered in the early Christian centuries knew what it was to live in union with the spiritual powers of nature. The attitude of these men to the Spiritual was quite different from ours; in most of them, of course, there was still an instinctive inclination towards the Spiritual. And whereas we today speak for the most part phlegmatically, so that one word simply follows another, as though speech contained nothing real, these people poured out what they actually experienced into words and speech. For them the surging roar of the wind was as much a physical gesture, a manifestation of soul-and-spirit, as when a man moves his arm. In the surge of the wind and in the flickering of the light in the wind, they saw an expression of Wodan. And when they carried these realities over into speech, when they clothed them in language, they imbued their words with the character of what they experienced. If we were to express it in modern words, saying “Wodan weht im Winde” (Wodan weaves in the wind)—and the words were almost similar in olden times—there the weaving activity pours into the language itself. Think of how this direct participation in the life and forces of nature vibrates and pulsates in the words, how it surges into them! When a man of those times looked up to the heavens and heard the thunder roaring and rumbling out of the clouds, and behind this nature-gesture of the thunder beheld the corresponding spiritual reality of being, he brought the whole experience to expression in the words ”Donner (or Donar) dröhnt im Donner” (Thor rumbles in the thunder)—for thus we may hear, transposed into modern language, words that still echo the sound of the ancient speech. And just as these men felt the Spiritual in the workings of nature and expressed it in their speech, so did they also express their experience of the God who aided them when they went forth to battle, who lived in their very limbs and in their whole bearing and action. They held their mighty shields before them, shouting the words like a war-cry. And the fact that spirits, whether good spirits or demons, stormed into the words which rose and fell with powerful resonance—all this they expressed as they rushed forward to attack, in the words: “Ziu Zwingt Zwist.” Spoken behind the shield, spoken with all the rage and lust of battle, that really was like the breaking of a storm! You must imagine it shouted as it were against the shields by thousands of voices at once. In those early centuries, when the peoples of the South came into conflict with those pouring down from Middle Europe, it was not the outer course of the battle that had the decisive effect. No—it was rather this mighty shout accompanying the attack against the Romans! For in those early times it was this shout that filled the people coming from the South with a terrible fear. Knees trembled before the “Ziu Zwingt Zwist,” bellowed forth by a thousand throats behind the shields.

And so we are bound to say: these same men are there again in the world today, but they have become phlegmatic! Many a man alive today bellowed and roared in those days of yore but has now become utterly phlegmatic, has adopted the attitude of soul typical of the 19th and 20th centuries. But if those men were to return in the mood of soul that inspired them in the days when they yelled their war-cry, they would feel like donning a nightcap in their present incarnation, for they would say: This phlegmatic apathy out of which people simply cannot be roused, belongs properly under a nightcap; bed is the place for it, not the arena of human action!

I say this only because I want to indicate how little inclination there was among the men of von Hartmann's time to let themselves be roused by an explosive force like that contained in his Philosophy of the Unconscious. He spoke, to begin with, of how all that is conscious in man, all his conscious thinking is of less significance than that which works and weaves unconsciously in him, as it does in nature, and can never be raised into consciousness. Of clairvoyant Imagination and Intuition, Eduard von Hartmann knew nothing; he did not know that the unconscious can penetrate into the sphere of human cognition. And so he asserts that what is really essential in the world and in life remains in the unconscious. This very reasoning, however, gives him the ground for his view that the world in which we live is the worst world imaginable. He carried his pessimism even further than Schopenhauer and reached the conclusion that the evolution of culture must culminate in the destruction of the whole of earth-evolution. He would not insist, he said, that this would happen in the immediate future, because that would not give time to apply all that will be necessary for carrying the destruction so far that no human civilisation—which in any case, according to his view, is worthless—will be left. And he dreamed—you will find it in his Philosophy of the Unconscious—he dreamed of how men will ultimately invent a huge machine which they will be able to lower deeply enough into the earth to produce a terrific explosion, scattering the whole earth in fragments through universal space.

It is true that many people have been enthusiastic about this Philosophy of the Unconscious. But when they come to talk about it, one does not feel that it has taken any real hold of them. A statement like Hartmann's can, of course, be made, and there is something powerful in the mere fact of its utterance—but people quote it as though they were making a casual remark, and that is the really terrible thing.

Yes, there was actually a philosopher who spoke in this way. And this same philosopher went on to expound the subject of human morality on earth. It was his work Phänomenologie des sittlichen Bewusstseins (Phenomenology of the Moral Consciousness) that interested me most of all. He also wrote a book entitled Das religiöse Bewusstsein der Menschheit (The Religious Consciousness of Mankind), and another on Aesthetics—in fact he wrote a very great deal.[With the exception of the Philosophy of the Unconscious the works of Eduard von Hartmann mentioned in this lecture have not been translated into English.] And it was all extraordinarily interesting, particularly where one could not agree with him.

In the case of such a man one may very naturally desire to know the connections of his destiny. One may try, perhaps, to make a deep study of his philosophy, to glean from his philosophical thoughts some idea of his earlier earthly lives, but all such attempts will be fruitless. Nevertheless a personality like Eduard von Hartmann interested me in the highest degree.

When one has occultism in one's very bones—if I may put it so—the impulses for looking at things in the right way arise of themselves. And here one is confronted with the following circumstances.—Eduard von Hartmann was a soldier, an officer. The Kürschner Directory, besides recording his Doctorate of Philosophy and other academic degrees, put him down until the day of his death as “First Lieutenant.” Eduard von Hartmann was an officer in the Prussian Army and is said to have been a very good one.

From a certain day onwards this fact seemed to me more significant in connection with the threads of his destiny than all the details of his philosophy. As for his philosophy—well, one is inclined to accept certain things and reject others. But there is nothing much in that; everyone who knows a little philosophy can do the same and the result will not amount to anything very striking. But now let us ask ourselves: How comes it that a Prussian officer, who was a good officer, who took very little interest in philosophy while he was in the Army but was much more concerned with sword-exercises—how comes it that such a man turns into a representative philosopher of his age?

It was due to the fact that an illness left him with an affliction of the knee from which he suffered for the rest of his life, and he was invalided out of the Army on a pension. At times he was quite unable to walk and was obliged to recline with his legs stretched out on a sofa. And then, after having imbibed contemporary scholarship, he wrote one philosophical work after another. Eduard von Hartmann's philosophical writings are a whole library in themselves; his output was prodigious.

Now when I came to study this personality, it dawned upon me one day that there was very special importance in the onset of this knee affliction. The fact that at a certain age the man began to suffer from an affliction of the knee interested me much more than his transcendental realism, or even than his famous saying: “First there was the religion of the Father, then the religion of the Son, and in the future there will come the religion of the Spirit.” Such sayings show ability and astuteness of mind, but they were to be met with at every street comer, so to say, in the 19th century. But for a man to become a philosopher through contracting, while he was a Lieutenant, an infirmity of the knee—that is a most significant fact. Moreover until we can go back to such things and not allow ourselves to be dazzled by what appears to be the most striking feature in a man's life, we shall not be able to discover the karmic connections.

When I was able to bring the affliction of the knee into its right relation with the whole personality, I began to perceive how destiny manifested in the life of this man. And then I could go back. It was not by starting from the head of Eduard von Hartmann, but from the knee, that I found the way to his earlier incarnations. What seems to be of most importance in the life between birth and death does not, as a rule, afford the most reliable starting-point.

And now, what is the connection? Man as he stands before us as a physical being in earthly life, is a threefold being. He has his nerves-and-senses organism, which is concentrated mainly in the head but at the same time extends over the whole body. He has his rhythmic organisation, which manifests particularly clearly in the rhythm of the breath and of the circulation of the blood, but again extends over the whole human being and comes to expression every where within him. And thirdly, he has his motor organisation which is connected with the limbs, with the functioning of metabolism, with the reconstruction of the substances of the body and so forth. Man is a threefold being.

And then in regard to the whole constitution of life, we come to realise that on the journey through births and deaths, what we are accustomed to consider in earthly life as the most important part of man, namely the head, becomes of comparatively little importance shortly after death. The head that in the physical world is the most essentially human part of man, really expends itself in physical existence; whereas the rest of the organism—which, physically speaking, is subordinate—is of higher importance in the spiritual world. In his head, man is most of all physical and least of all spiritual. In the other members of his organism, in the rhythmic organisation and in the limbs-organisation, he is more spiritual. He is most spiritual of all in his motor organisation, in the activity of his limbs.

Now gifts and talents belonging to the head are lost comparatively soon after death. On the other hand, the soul-and-spirit which, in the realm of the unconscious, belongs to the lower part of the human organism, assumes great importance between death and a new birth. But whereas, speaking generally, the organism of man apart from the head becomes, in respect of its spiritual form, its spiritual content, the head of the next incarnation, it is also true that what is of the nature of will in the head, works especially into the limbs in the next incarnation. A man who is lazy in his thinking in one incarnation will most certainly be no fast runner in the next: the laziness of thinking becomes slowness of limb; and, vice versa, slowness of limb in the present incarnation comes to expression in sluggish, lazy thinking in the next.

Thus a metamorphosis, an interchange, takes place between the three members of the human being in passing over from one incarnation to another.

What I am telling you here is not put forward as a theory; it is based on the very facts of life. And in the case of Eduard von Hartmann, as soon as I turned my attention to the affliction of the knee, I was guided to his earlier incarnation, during which at a certain moment in his life he had a kind of sunstroke. In respect of destiny, this sunstroke was the cause that led in the next earthly life, through metamorphosis, to an infirmity of the knee—the sunstroke being, as you will realise, an affliction of the head. One day he was no longer able to think. He had a kind of paralysis of the brain, and this came to expression in the next incarnation as an affliction of one of the limbs. Now the destiny that led to paralysis of the brain was due to the following circumstances.—This individuality was one of those who went to the East with the Crusades and fought over in Asia against the Turks and Asiatic peoples, acquiring, however, a tremendous admiration for the latter. The Crusaders encountered very much that was great and sublime in the East, and the individuality of whom we are speaking absorbed it all with deep admiration. And now he came across a man concerning whom he felt instinctively that he had had something to do with him in a still earlier life. The account, so to speak, that had now to be settled between this and the still earlier incarnation, was a moral account. The metamorphosis of the sunstroke in one incarnation into the affliction of the knee in the next appears at first to be a purely physical matter, but when it is a question of destiny we are invariably led back to something that appertains to the moral life. This individuality bore with him from a still earlier incarnation the impulse to wage a fierce battle with the man whom he now encountered and in the heat of the blazing sun he set about persecuting his opponent. The persecution was unjust, and it recoiled upon the persecutor himself inasmuch as his brain was paralysed by the heat of the sun. What was to be brought to an issue in this fight originated in a still earlier incarnation when this individuality had been brilliantly, outstandingly clever. The opponent whom he encountered during the Crusades had suffered injury and embarrassment in an earlier incarnation at the hands of this brilliant individuality. As you see, it all leads back to the moral life, for the forces in play originated in the earlier incarnation.

Thus we have three consecutive incarnations of an individuality. A remarkably clever and able personality in very ancient times—that is one incarnation. Following that, a Crusader, who at a certain time in his life gets paralysis of the brain, brought about as the result of a wrong committed by his cleverness which had, however, in the next incarnation, caused him to acquire tremendous admiration for oriental civilisation. Third incarnation: a Prussian officer who is obliged to retire owing to an affliction of the knee, does not know what to do with his time, goes in for philosophy and writes a most impressive book, a perfect product of the civilisation of the second half of the 19th century: The Philosophy of the Unconscious.

Once this connection of lives is perceived, things that were previously obscure become quite clear. When I was reading Hartmann while I was still young, without knowing anything about these connections, I always had the feeling: Yes, this is extremely clever! But when I had read one page I used to think: There is something brilliantly clever here, but the cleverness is not on this particular page! I always felt I must turn the page and look at the previous one to see if the cleverness were there. In short, the cleverness in this writing was not of today, but of yesterday, or of the day before yesterday.

Light came to me for the first time when I perceived: the outstanding cleverness really lies two incarnations ago and is working on from there. Great illumination is shed upon the whole of this Hartmann literature—which, as I said, is a library in itself—as soon as one realises that the cleverness in it is working on from a much earlier incarnation.

And when one came to know Eduard von Hartmann personally and was talking with him, one also felt: another man is there behind him, but even he is not the one who is talking; behind him again is a third, and it is the third who is really the source of the inspirations. For listening to Hartmann was often enough to drive one to despair! There was an officer, talking philosophy without enthusiasm, apathetically, speaking with a certain crudity of the loftiest truths. One could see how things really were only when one knew: the cleverness behind what he says is that of two incarnations ago.

It may seem disrespectful to relate such things, but no disrespect whatever is intended. Moreover I am convinced that it can be of great value for any human being to know of such connections and apply them to his own life, even if it means that he has to say to himself: Three incarnations ago I was an out-and-out scoundrel! It can be of immense benefit to life when a man can say to himself: In one incarnation or another, perhaps not only in one, I was a thoroughly bad lot! In speaking of such things, just as in other circumstances present company is always excepted, so here present incarnations are excepted!

I was also intensely interested in the connections of destiny of a man with whom my own life brought me into contact, namely Friedrich Nietzsche. I have studied the problem of Nietzsche in all its aspects and, as you know, have written and spoken a great deal about him.

His was indeed a strange and remarkable destiny. I saw him only once during his life. It was in Naumburg, in the nineties of last century, when his mind was already seriously deranged. In the afternoon, about half-past-two, his sister took me into his room. He lay on the couch, listless and unresponsive, with eyes unable to see that someone was standing by him: He lay there with the remarkable, beautifully formed brow that made such a striking impression upon one. Although the eyes were expressionless, one nevertheless had the feeling: This is not a case of insanity, but rather of a man who has been working spiritually the whole morning with great intensity of soul, has had his mid-day meal and is now lying at rest, pondering, half dreamily pondering on what his soul worked out in the morning. Spiritually seen, there were present only a physical body and an etheric body, especially in respect of the upper parts of the organism, for the being of soul-and-spirit was already outside, attached to the body as it were by a stubborn thread only. In reality a kind of death had already set in, but a death that could not be complete because the physical organisation was so healthy. The astral body and the ego that would fain escape were still held by the extraordinarily healthy metabolic and rhythmic organisations, while a completely ruined nerves-and-senses system was no longer able to hold the astral body and the ego. So one had the wonderful impression that the true Nietzsche was hovering above the head. There he was. And down below was something that from the vantage-point of the soul might well have been a corpse, and was only not a corpse because it still held on with might and main to the soul—but only in respect of the lower parts of the organism—because of the extraordinarily healthy metabolic and rhythmic organisation.

Such a spectacle may well make one attentive to the connections of destiny. In this case, at any rate, quite a different light was thrown upon them. Here one could not start from a suffering limb or the like, but one was led to look at the spirituality of Friedrich Nietzsche in its totality.

There are three strongly marked and distinct periods in Nietzsche's life. The first period begins when he wrote The Birth of Tragedy out of the Spirit of Music while he was still quite young, inspired by the thought of music springing from Greek tragedy which had itself been born from music. Then, in the same strain, he wrote the four following works: David Friedrich Strauss; Confessor and Author, Schopenhauer as Educator, Thoughts out of Season, Richard Wagner in Bayreuth. This was in the year 1876. (The Birth of Tragedy was written in 1871). Richard Wagner in Bayreuth is a hymn of praise to Richard Wagner, actually perhaps the best thing that has been written by any admirer of Wagner.

Then a second period begins. Nietzsche writes his books, Human, All-too Human, in two volumes, the work entitled Dawn and thirdly, The Joyful Wisdom.

In the early writings, up to the year 1876, Nietzsche was in the highest sense of the word an idealist. In the second epoch of his life he bids farewell to idealism in every shape and form; he makes fun of ideals; he convinces himself that if men set themselves ideals, this is due to weakness. When a man can do nothing in life, he says: Life is not worth any thing, one must hunt for an ideal.—And so Nietzsche knocks down ideals one by one, puts them to the test, and conceives the manifestations of the Divine in nature as something “all-too-human,” something paltry and petty. Here we have Nietzsche the disciple of Voltaire, to whom he dedicates one of his writings. Nietzsche is here the rationalist, the intellectualist. And this phase lasts until about the year 1882 or 1883. Then begins the final epoch of his life, when he unfolds ideas like that of the Eternal Recurrence and presents the figure of Zarathustra as a human ideal. He writes Thus spake Zarathustra in the style of a hymn.

Then he takes out again the notes he had once made on Wagner, and here we find something very remarkable! If one follows Nietzsche's way of working, it does indeed seem strange. Read his work Richard Wagner in Bayreuth.—It is a grand, enraptured hymn of praise. And now, in the last epoch of his life, comes the book The Case of Wagner, in which everything that can possibly be said against Wagner is set down!

If one is content with trivialities, one will simply say: Nietzsche has changed sides, he has altered his views. But those who are really familiar with Nietzsche's manuscripts will not speak in this way. In point of fact, when Nietzsche had written a few pages in the form of a hymn of praise to Wagner, he then proceeded to write down as well everything he could against what he himself had said! Then he wrote another hymn of praise, and then again he wrote in the reverse sense! The whole of The Case of Wagner was actually written in 1876, only Nietzsche put it aside, discarded it, and printed only the hymn of praise. And all that he did later on was to take his old drafts and interpolate a few caustic passages.

In this last period of his life the urge came to him to carry through an attack which in the first epoch he had abandoned. In all probability, if the manuscript he put aside as being out of keeping with his Richard Wagner in Bayreuth had been destroyed by fire, we should never have had The Case of Wagner at all.

If you study these three periods in Nietzsche's life you will find that all show evidence of a uniform trend. Even the last book, the last published writing at any rate, The Twilight of Idols, which shows entirely his other side—even this last book bears something of the fundamental character of Nietzsche's spiritual life. In old age, however, when this work was composed, he becomes imaginative, writing in a graphic, vividly descriptive style. For example, he wants to characterise Michelet, the French writer. He lights on a very apt expression when he speaks of him as having the kind of enthusiasm that takes off its coat. This is a marvelously apt description of one aspect of Michelet. Other similar utterances—graphic and imaginative—are also to be found in The Twilight of Idols.

If you once have this tragic, deeply moving picture before you of the individuality hovering above the body of Nietzsche, you will be compelled to say of his writings that the impression they make is as though Nietzsche were never fully present in his body while he was writing down his sentences. He used to write, you know, sometimes sitting but more often while walking, especially while going for long tramps. It is as though he had always been a little outside his body. You will have this impression most strongly of all in the case of certain passages in the fourth part of Thus Spake Zarathustra, of which you will feel that they could have been written only when the body no longer had control, when the soul was outside the body.

One feels that when Nietzsche is being spiritually creative, he always leaves his body behind. And this same tendency can be perceived, too, in his habits. He was particularly fond of taking chloral in order to induce a mood that strives to get away from the body, a mood of aloofness from the body. This tendency was of course due to the fact that the body was in many respects ailing; for example, Nietzsche suffered from constant and always very prolonged headaches, and so on.

All these things give a uniform picture of Nietzsche in this incarnation at the end of the 19th century, an incarnation which finally culminated in insanity, so that he no longer knew who he was. There are letters addressed to George Brandes signed “The Crucified One”—indicating that Nietzsche regards himself as the Crucified One; and at another time he looks at himself as at a man who is actually present outside him, thinks that he is a God walking by the River Po, and signs himself “Dionysos.” This separation from the body while spiritual work is going on reveals itself as something that is peculiarly characteristic of this personality, characteristic, that is to say, of this particular incarnation.

If we ponder this inwardly, with Imagination, then we are led back to an incarnation lying not so very long ago. It is characteristic of many such representative personalities that their previous incarnations do not lie in the distant past but in the comparatively near past, even, maybe, in quite recent times.

We come to a life where this individuality was a Franciscan, a Franciscan ascetic who inflicted intense self-torture on his body. Now we have the key to the riddle. The gaze falls upon a man in the characteristic Franciscan habit, lying for hours at a time in front of the altar, praying until his knees are bruised and sore, beseeching grace, mortifying his flesh with severest penances—with the result that through the self-inflicted pain he knits himself very strongly with his physical body. Pain makes one intensely aware of the physical body because the astral body yearns after the body that is in pain, wants to penetrate it through and through. The effect of this concentration upon making the body fit for salvation in the one incarnation was that, in the next, the soul had no desire to be in the body at all.

Such are the connections of destiny in certain typical cases. It can certainly be said that they are not what one would have expected! In the matter of successive earthly lives, speculation is impermissible and generally leads to false conclusions. But when we do come upon the truth, marvellous enlightenment is shed upon life.

Because studies of this kind can help us to look at karma in the right way, I have not been afraid—although such a course has its dangers—to give you certain concrete examples of karmic connections which can, I think, throw a great deal of light upon the nature of human karma, of human destiny.

If we now speak a great deal about the social problem that is disturbing our times, it is because the essential thing for us—in addition to what is naturally of particular importance to our contemporaries as such in this problem—is that really the ultimate practical solution of this problem is intimately connected with the fundamentals of Spiritual Science, and therefore those interested in Spiritual Science have a special inducement to regard this question from out of a Spiritual Scientific standpoint. For you see it is urgently necessary that understanding should be aroused in the widest circles for what are the impulses behind the social movement. On the other hand, however, these circles are little prepared to look into the matter fundamentally, to concentrate their gaze on the fundamentals. By degrees a certain comprehension must ray out from those interested in Spiritual Science into the sphere of the social movement, and for this it is necessary to make ourselves acquainted with certain fundamental facts without knowledge of which there can be no real grasp of the social problem. There can be no doubt that the unconscious and subconscious play an enormous part in human social life. What is at work in the social life comes ultimately from what people think and feel, and, according to the impulses of their characters, what they will. But in the age of the development of the consciousness soul this becomes increasingly individual. People become more and more different in their thinking, feeling and willing: this is the task of the epoch of the development of the consciousness soul. Therefore much will spring from subconscious sources in human relationships to flow into the social movement which, begun half a century ago, has today reached a culmination and will spread farther and farther afield making enormous demands of the people. What emerges today are primarily chaotic demands. In place of these, clearer and clearer conceptions and better and better will impulses must appear. It was because these clear conceptions and good impulses of will did not exist that mankind fell into the present catastrophe and this catastrophe will become immeasurably greater. For one cannot say that real goodwill exists extensively in regard to this question. What exists is something like a yielding to what seems to be inevitable. One would willingly give them a morsel now and again, for fear that otherwise their mouths might water. But what must appear in a really deep social understanding? That must live in the hearts of men and must become an essential part of our schooling.

Something of this kind can be attained only when at least a certain number of people on earth, really out of knowledge of human nature, out of knowledge of the relation between physical and the superphysical worlds, cultivate a deeper understanding for these problems than most people can develop by reason of our present superficial culture.

Yesterday you saw how matters stand with what plays its part in the whole man's life as language. Now just think what part, on the other hand, language plays in men's international operation throughout the world. Consider how manifold are the varied feelings and will impulses depending upon languages. Consider again how infinitely much that is not clear in such things prevails among men. Today let us spend a little time on speech. As I mentioned yesterday we had three periods of evolution to come in the post-Atlantean period of human evolution. We live in the fifth, the sixth will follow, to be followed in turn by the seventh. As we saw yesterday, on turning our attention to the development of language, till now we, as earthly men, have developed a certain inclination to abstract, unimaginative thinking. What must be evolved before the end of the fifth post-Atlantean epoch is the imaginative conception, Imagination. It is mankind's special task in this fifth post-Atlantean period to develop the gift of Imagination. I beg of you not to confuse what I am discussing here with those matters set out in the book Knowledge of the Higher Worlds. In that book it is the individual man who is being considered. It is a matter of the esoteric development of the individual man. What I am now considering is the social life of people. The folk genius cultivates imagination. Each one of us must seek his own Imagination for esoteric development: but the folk genius cultivates the Imagination from which must come the common spiritual culture of the future. An imaginative spiritual culture must be developed in the future. Now we have reached, so to speak, the culminating point of abstract spiritual culture, that spiritual culture which everywhere works towards abstraction; from out of that there must be developed a culture with imaginative conceptions. Our culture must be interpenetrated not with thoughts abstractly expressed but with imagery such as we have for example in our group, the Representative of mankind between the luciferic as the one pole and the ahrimanic as the other. And many people will have to tell themselves, more and more people will have to tell themselves, that what really has to do with spiritual life is not to be expressed in abstract thoughts. One should not always be pondering about abstract thoughts, but it is right and living in the right way in the human heart to express oneself through pictures. The life of Imagination in common is what must come.

In the sixth post-Atlantean period a kind of Inspiration of the folk genius should be especially cultivated, out of which should blossom such ideas of rights as will be felt as a kind of gift for the life on earth. The life to be developed in the rights-state is, as I recently pointed out, such a one as is opposed to all life of the Spirit, indeed it is its opposite. When earthly life takes its source healthily and not unhealthily, the principles of rights gradually accepted as such will be felt as gifts from the spiritual world. They will be felt as gifts that come down to the folk genius through Inspiration to rule earthly life, not in a human arbitrary manner, but in the sense of a great spiritual leadership. One could say that it is just through this Inspiration experienced by the folk genius that Ahriman will been enchained. Otherwise an ahrimanic being would be developed over the whole earth.

The last epoch will have to cultivate Intuition. Only under the influence of this Intuition can the whole economic life be developed which men can see as their ideal economic life. But the curious thing is that from now on one cannot so separate things in the more or less abstract way that I have written them up on the board:

V. Imagination
VI. Inspiration
VII. Intuition

You see one can quite well speak of the early Indian epoch, the early Persian, the Egypto-Chaldean, the Graeco-Latin period, an periods existing as such with need limits, in each of which were developed a very distinctive way of life. In the future that will no longer be possible; than the forces at work in civilization will be mingled. Thus the Intuition which will appear in the seventh epoch is already at work in the fifth, Inspiration is active in the fifth, Imagination is not fully acquired in the fifth but will reach its final stages only in the later periods. All these things happen interconnectedly; they are not so strictly separated. So that it is already necessary for men to work towards what should be achieved in the Imaginative life, and in the life of Inspiration and that of Intuition. But externally man must distinguish between the things that are forced into overlapping in time. The life of spirit which has as its prime task for the future to develop the imagination must be cultivated in the emancipated spiritual organisation. The life of Inspiration which will give the folk genius principally the conceptions of rights must be evolved in the separated state. And the Intuitive life, strange as it may appear, must be evolved in the economic life. These spheres must in their externals be kept separate, as has been shown you from various points of view.

You will see deeper into thee different members if you pay attention to what I have been putting forward in regard to language. You see, language is apparently something homogeneous. You regard language as something homogeneous and men feel it to be so. But it is not so. Language is something quite different with respect to the soul-spiritual life of mankind from what it is in respect to social life in the rights state, and again it different in respect to the economic life.

Let us try to characterize what is very difficult to describe. In regard to language think first of poetry. You have often heard the remark how much the man of every sphere of culture when he is a poet (and who is there who is not something of a poet!) is indebted to language. Language is much more creative than is believed. Language contains great and powerful mysteries; the genius of language is something tremendously creative. That is why within the sphere of language the purely humanly creative so seldom emerges: this is noticed only by those who with deep devotion study the evolution of the peoples. In one incarnation men usually remain bound only to a certain epoch, and so have nothing definite to go upon or passing judgment rightly on what I am now meaning. We Germans, for example, nowadays speak now and then with some modifications of meaning; but in so far as we use the uniform educated, we all speak differently from what was customary in the 18th century. Whoever follows attentively the literature of that century until the last third of the century will soon notice that. For the language we use in common as ordinary educated German speech is a result of Goethean creation and of those who are connected with Goethe's creative work: Lessing, Herder, Wieland, Goethe, and to a certain degree Schiller too. A great part of our verbal education did not exist before the time of these spirits! Take the Adelung dictionary, written comparatively recently, and hunt therein for many things which are now current: you will not find them! To a great extent the period which produced Goetheanism was created in language and we lived in what was formed in this way. There you see the individually creative playing into genius of speech as such. In poets one can even speak at that time of creation of the highest order: what follows as epigone is often drawn from the language itself.

So I have often said that when one sees through these things a facile language often strikes one, a dressed-up poetic performance of no distinction. What originally pulses from one's innermost soul is often much more awkward than what is the result of no great poetic gift, but produced by a certain profession of speech, by beautiful verse and the like. It is the same with the other arts. But one must pay attention to such things if one wants to have a concept of how there is a life in the language itself in which we are involved. In penetrating more deeply into this language the possibility will open out for an imaginative feeling and perception. Nowadays there is very much that fights against this learning of the imaginative from speech, because since languages have recently become international, men have with a certain justification acquired many languages, or at least several, up to a certain point. This acquisition of several languages has not yet driven the deeper aspect of the matter to the surface, but actually only the superficial. What the Imagination then brings about—what has to do with perception—has not yet been brought to the surface. Nowadays he who has acquired several languages becomes a slave to the dictionary for a slave to any other handbook that has to do with the languages in question. And so one has to accustom oneself to the horrid unreality that a word in another language that one finds in a dictionary for, say, a word from one's own language is taken to mean exactly the same. In regard to something I shall speak of next, it does certainly mean the same, but it does not do so where inner experience is concerned.

Take the following, for example: in German we say Kopf, in French tête, in Italian testa, and so forth. What does this show? Recall the human head and the head of an animal Kopf for the same reason that we speak of a cabbage as a Kohlkopf; because of its roundness, it's spherical form. So he who as a German calls the head Kopf is: it's so with regard to its form. Tête and testa signify something which testifies, which gives testimony. Thus there are quite different points of view from which one can indicate a member of the human organism. Fuss (foot) is a German word which is connected with Furt (ford), with the Furche (furrow) we make in walking over the ground; that is the point of view from which we as Germans indicate that part of the human organism; pied is the setting down, the indication of something placing itself on the ground: something quite different! The significance of words proceeds from various points of view. And this impulse to describe the same things from different backgrounds is the impress of a subconscious in the character of peoples that is not generally noticed.

But now consider, you have to do it not just with physical human beings walking about on the physical earth, but with men altogether; you are studying the whole relation to the dead. What is actually characteristic in the matter stands out particularly there. The dead have no sense for this dictionary interpretation of words, but for what is imaginative they have the deepest understanding. But should one form one's thoughts so that one gets the shade of meaning from the spoken sounds, the dead receive at once the imaginative form thus produced. When the German word for the head Kopf is used, the dead have the experience of roundness. When the same word is used in a Latin language he has the experience of what is testified. But this stigmatizing, this mere characterizing, this abstract relating to some single organ or other is not experienced by the dead; what he experiences with the deepest significance passes unnoticed by the man of today with his abstract thoughts. So that in his soul man has a special relation to language. The relation the soul has to whine which is actually far more inward than man's ordinary, everyday relation to language. The soul inwardly feels a difference when one describes a foot by being sent on the ground, or by the fact that a mark, a furrow, is made. The soul feels that; while externally and in the abstract man experiences only the relation of the word to the single organ in question. In its experience of speech the soul is inwardly in much the same condition as when it is disembodied. And what is generally experienced as the only meaning of speech in ordinary life really lies like an outer layer on the surface of speech. A true poet, for example, is just a man who has a fine feeling for the inwardness of language, a finer feeling than others. That man is a real poet who is alive to the imaginative in language, just as an artist is fundamentally not simply one who can paint or sculpt but one who can live in color and form.

These are matters which we must make our own from now on into the future. Without them the further progress of mankind in a favorable way is impossible, for the life of the Spirit would become barren, and mankind would be able to evolve hardly more than an animal existence unless an understanding for such things can be awakened. It is a peculiar fact that when one follows closely how children are born, how they developed in the early years, first babbling, then gradually learned to speak, in the way they learn there mingles into the child's learning to speak a heritage brought down from the experiences that have been going through in the spiritual world before they came down to earth; mingled with it is what the mother, father or nurse contributes to the child's learning to speak. He who can bring a fine observation to bear in this sphere will have surprising experiences from the child who is learning to speak. He will only be able to understand these surprising things when he can make the assumption that a child is actually bringing from the spiritual world some disposition that it mingles with what comes to his speech from outside. In the inward experience of language that human being is living in accordance with what he brings from the spiritual world. But that is the only thing in language that is really spiritual. Actually the one element and language is this inner experience, which we have because we bring with us certain impulses out of the spiritual world.

The other is that language is a mere medium for making oneself understood. Everything that goes on between men as men comes into consideration in it as a means of making themselves understood. We speak with one another so that the one knows what the other wishes to tell him. They are the inwardness of speech is not of account—there a certain convention applies. The point is that we do not think that when someone speaks of a table he means a chair, or when speaking of a chair he means a table. For that men here on the earth merely need a mutual understanding; that deeper, inward feeling for language does not come into it. At the present time this way of understanding language in which language is employed merely as a means of making ourselves mutually understood is actually all that is really experienced. For present day mankind language is not much more than the means by which they understand each other. Today it comes to few to listen to the mysterious inner impulses behind language so as to hear the divine powers as they make themselves known through this very language. There are some personalities today who have noticed that language has an inner life of its own; but among all those who have noticed it this perception arises in a certain whimsical way as, for example, with the poet Hofmannsthal, even the impudent Karl Kraus in Vienna who asserts that it is not feed himself who writes his sentences but that he simply listens to what the language wants to write. He may indeed listen to what the language which is to write, but only as men do who feared what comes from the spiritual world colored by their own emotions, here one-sidedly and falsely—that is shown by his dreadfully impudent writing, as language would never have inspired him. But as we were saying, individuals do already note this communicating by means of speech comes from other worlds and that must be cultivated if one is to find the way to the life of Imagination.

That moment will be of social significance for it is something binding men in a social bond. The common speech, which brings a common imagination, is something that will provide a social deepening. Language as a means of mutual copper hedging could also do that at need—but it is then externalized; as a mere means of communication it depends very much upon convention. Hence the externalizing of the soul's life nowadays, so that language is used really just to gossip with others so that no one knows what the other is thinking. You can indeed say a good deal against this: since so many do not think, some of us know when a statement is made what the other is not thinking! Well now—we understand each other.

Thus in language we have something that particularly points to the life of the Spirit, the life in the spiritual organism: something in language—that is to say, be nearly informative in language which alone comes into consideration today when people take up a dictionary, and because the word means one thing in one language and in another something else, it is simply a question of an external understanding, what lies deeper is not taken into account: whether the one describes something from this impulse, the other from that! There is of course an enormous difference in the soul life, whether by the word Kopf something round, that is the form, is to be understood, as most noun formations in German are plastic imagination, or whether, as in Latin languages, most noun formations originate in the stepping forth of man, how he places himself into the world, not by perception that by placing himself into the world. Great mystery is lie hidden in language.

With regard to the life of economics, we might be deaf and dumb and yet ultimately be able to carry on an economic life. The animals do so. Indeed, in economic life language is so to speak a stranger, a real stranger: we employ speech in the economic life because we happened to be speaking human beings; but we can conduct business in a foreign land, the language of which we do not know, we can buy anything, do everything possible. Men do not need the language at all for the life were language is a complete foreigner. The real inner spiritual element of language is present in the life of the Spirit, the element of language is already externalized in the life of rights—in the economic life everything that language means to man is utterly lost. Yet the economic life, as I have already pointed out, is what, fundamentally, can be the preparation for the life after death. How we conduct ourselves in the economic life, what feelings we unfold in that life, whether we are men who willingly helped another in a brotherly way, or whether we enviously gobble up everything for ourselves, depends upon the fundamental constitution of our soul, is essentially the mute preparation for many impulses which will be developed in the life after death. We bring with us a heritage from the life before birth which, as I described, comes to expression in what a child carried into all that it learns from nurse or mother. We bear with us out of life a mute element which springs up from the brotherliness unfolded in the economic life, and which develops important impulses in the life after death.

It is well that in the economic life language is such a foreign element that even if deaf and dumb we could develop the economic life. For by that means this subconscious soul like is developed that can be carried further when man has gone through the gate of death. Should man gave himself up altogether to what he experiences in his soul, to what can be expressed between man and man, should we, as men, not be able to serve one another without having to speak, we should be able to carry with us little into the world in which we are to live when we have passed through the gate of death.

On the other hand, my dear friends, it is extraordinarily difficult to discuss the pressing demands of the present-day social movement, for these demands are so many economic concerns for mankind. And for language for describing the economic concerns is actually non-existent. Our concepts indeed are not of the least use for discussing the social question. In Europe we should perhaps be able to discuss the social question in quite a different way it in our language we had with the Oriental has in his. There the decadence comes out only in the character of the people; that in their language are spiritual impulses enabling them to show as in gestures what has to be discussed about the social life—whereas we Europeans actually feel that every possible thing should always, as we think, be expressed in plain words. But this is not possible. We have to acquire the feeling that in speaking we are simply producing sound-gestures, hinting at things. Today it is practically only for interjections that man develops a real inwardness in regard to sound-gestures; a little, as I showed yesterday, for verbs; a mere touch of it for adjectives—none for nouns. The latter are completely abstract; and hence are not understood at all by the dead. There are blanks for them when we want to make ourselves understood and express things in language. So it is necessary, in order to make oneself understood by the dead, to transform what one has to say into real gestures, into real pictures, not to try to speak to the dead in words, but always to think better and better in pictures in the way I described yesterday.

Now I must say again and again what an aid to this experiencing in pictures is that part of eurhythmy that we now wish to bring back as visible speech. To perform eurhythmy is to transform what is spoken into the corresponding rhythmical movement, into gesture, and so on. But we must learn to do the opposite as well, to regard as a kind of speech what is set visibly before us. We must learn that what we customarily only looked at as something to say to us: morning says to us something different from what the evening says, and midday speaks differently from the night, and the leaf of a plant glistening with pearly dew says something different from a dry plant leaf. We must again learn the language of all nature. We must learn to penetrate through the abstract perception of nature to a concrete perception of nature. Our Christianity must be widened through a permeation, as I said yesterday, by a healthy paganism. Nature must again become something to us. It is the peculiarity of human evolution in the epoch of the fifth post-Atlantean period up to the present that we have become more and more indifferent towards nature. Certainly men still have a feeling for nature, they like being with nature, they are able to appreciate nature aesthetically, artistically. But they cannot soar to the heights of experiencing the inward life of nature, so that nature speaks to them as one man speaks to another. This is however essential if Intuition is again to play a part in human life. Before the end of the three epochs of which we have been speaking, men must, if they are to evolve healthily, developed a kind of personal relationship to all the details that connect them with nature. Today we can say in the abstract that by eating sugar you strengthen your sense of ego; and by eating less sugar you weaken your sense of ego; that tea dissipates the thoughts, and is the drink of diplomats, the dispenser of superficiality; that coffee is the drink of journalists, setting thoughts logically one after another—which is why journalists haunt coffeehouses, diplomats have tea parties, and so on; all this we can think in the abstract out of the nature of things: but human beings will come to develop in their way a healthy relation to everything that gives them such a relation to the whole of nature as today the animals instinctively possess. The animals know quite well what they eat; originally in their naive condition men also knew it; they have forgotten, unlearned it; and must regain the connection. There are people today—I have often mentioned it—curious people who when at the table have scales of which they weigh out how much meat and so on they should eat, because the dietitians have calculated the amount! In this abstract relations that man develops to the world all sound attitude to the world is lost.we must regain—if you will allow me to put it so—the experiencing of the spirit of sugar, tea, coffee, salt, and all those other things with which we are related through our organism: we must again learn to have these experiences. In this spirit today man experiences in the most abstract way. He feels something when he says “I am a mystic, I am a Theosophist.” What is that? It is a man feeling the divine ego with his own ego, feeling the macrocosm in the microcosm; the divine man within us that can be felt, can be lived . . . and all that that implies. They are of course the greyest, the vaguest, of abstractions. But today it is believed that there is no way out at all from these abstractions. Men nowadays do not look for this concrete experiencing with the whole world. What seems a great thing to men today is the thoughtless chatter of the experience of the God within. They think it very strange when one tells them that they should experience the God in sugar, tea, or coffee, or what not, yet this is really experiencing with the outer world: for the human experience of the external world is gross and materialistic unless something spiritual and the can be foundation of this material existence.

This feeling, for example, that existed in the second post-Atlantean period when everyone in the old Persian civilization felt when he ate anything how much light he took into himself along with it—son was ready to give up its light and in eating food light was also eaten—everyone felt how much light he was taking in: this feeling was an experience in ancient times which must return at a higher stage of consciousness. You see, these ideals naturally appear to be distant; but really they are not so far as people think from what man today holds to be most essential. For on looking into these things one approaches nearer and nearer and more concretely what is common to all mankind. It is just where there is veneration and penetration of nature that there will increasingly arise what sets up even the economic life that seems to us today so material, this dumb economic life, as a member of the divine world order. We shall then realized that the social organism, if it is to be sound must be threefold. It must have the spiritual organization because it is into this, above all, that we carry what we bring with us from the life before birth; it must have the economic organization because in it there must mutely developed what we bear with us through the gate of death, and what will be our impulses after death; and separate from both these, it must have the life of the rights-state because in this sphere above all is imprinted what is valid for this earthly life. Illustrated diagrammatically—here is earthly life, and raying into it, as it were, what we bring with us out of pre-earthly life (yellow arrows); and again we develop in this life what we bear out again (yellow). Here where I have drawn a red line the spiritual is within from the outset, it comes chiefly through language or the like. And here, where I have drawn a blue line, after death the spiritual rays out through the impulses we have absorbed in the economic life (yellow arrows). This in the middle, drawn in brown, is rayed through, as it were, laterally by the spiritual (yellow). The life of rights as such is entirely earthly, but is rayed through laterally. So that Inspiration, which should restrain Ahriman, should be active in the life of rights. We must advance to conceptions of rights, which are really taken from the life of the spirit, and which are really initiation conceptions.

But how can the things of which I have spoken today be straightaway made understandable to wider circles of present-day mankind? They cannot. For what the spiritual-scientific element would need to permeate the whole of the education and culture of the times. Otherwise it would not continue into the future. Therefore the healing of our social life is intimately bound up with the extension of a real understanding for spiritual knowledge. Certainly on the one hand there will gradually arise in people who have the goodwill accept social ideas the urge to receive the spiritual as well. For the most part, however, there are those who struggle against it, who preferred to remain fixed in those things of which I had to say yesterday that they were antipathetic to the children who for some years have been coming out of the spiritual world into life on earth. It is indeed pitiful to see how few people are inclined really to learn from the events;; how very much men today continue to exhibit ideas that they formally had before it became evident that the world that lives in the ideas as driven mankind into the frightful catastrophes of the time. At this juncture mankind should acquire a certain feeling of responsibility and an understanding of these things, and actually also see to the utmost extent these needs of the time. Just think—and this must be said of very many—how people today are fixed fast in egoism and how much cause one might have today to disregard one's own person and turned one's gaze to the great question of mankind. They are so overpoweringly great, these questions of the day, that if one is a sensible person one should scarcely have time to attend to the most limited personal destinies if these individual destinies could not be made fruitful for the great questions for time which already live in the womb of the evolutionary epochs of mankind. One could wish that men would take note of the great discrepancy between the futility of personal destiny today, and they reality that comes to light in the overpowering human problems of the day. One cannot understand the spiritual science in its reality, at least have no understanding of it at the present time, if one has no comprehension and accommodating spirit for these great human problems. Much is now only beginning to unfold: but it is precisely those who attach themselves to a movement for spiritual knowledge who should strive for a specially active understanding of what is being enacted to a wide extent in the social movement of the present day, and what, as can again be seen from today's indications, as wider horizons than is generally thought.

Tomorrow the conclusions that can be drawn from what has been set before you yesterday and today.¹

• 1. See: The Social Question (NSL 101)

During the time when the construction of our building is proceeding I think it is a very good thing for us to try to grow more and more into its meaning. We have already made a beginning with the two previous lectures and we will try as far as we can, by means of further study, really to become one with what is to be accomplished here.

In the first place I should like to remind you of what I said when we opened the house dedicated to the work of constructing the glass windows. The lecture referred to the evolution of thought and conception underlying the art of building and I will just briefly recapitulate what I was then only able to indicate.

In regard to the Greek Temple, I said that in a certain sense it formed a unity with the whole countryside—the whole countryside was one with it. The Temple stood there as the ‘dwelling place of the God.’ Nothing need be in the Greek Temple save the spiritual presence of the God and his physical image. The essence of the construction of the Temple was the fact that every man engaged in his daily pursuits on the land knew that within the region where he was carrying on his work he was not merely alone with the earth but united with the spiritual world. And the token for the fact that man, as he lived on the earth, was also united with the spiritual world, was the Temple standing there like an altar in the land.

We then saw evidence of progress in architectural thought, in that the Christian art of building separated off the edifice from the land. Everyday life and the mood of exaltation by which man raised himself to the Spirit were separated from each other. The Church of Christendom is no longer actually one with the land; it serves the Spirit, apart from the countryside, and expresses the fact that when man is to rise to the Spirit he must leave the affairs of daily life, repair for a time to a place set apart and there be united with the spirit. The Church of Christendom, therefore, could no longer be what the buildings of Greece and also of Rome were in their real being. The Church of Christendom was in itself a duality, the house of the community and the house set apart for the altar and the priesthood. Man leaves the affairs of everyday life and enters into the precincts where he feels himself gazing upwards to the Spirit which comes to him from the chancel where the altar stands.

This evolution in architectural thought naturally implies the transformation of the ancient Greek form of building (which was derived purely from static and dynamic factors, the factors of space and gravity) into the form corresponding to the conception of the community being set apart.

Passing to the Gothic Cathedral we have a still later form of architectural conception. We have the striving of the community not only to bear their own personalities into the sanctuary but also their individual work, and this is expressed in the forms of Gothic architecture. We feel as if the work performed in the environment has passed into the architectural forms and rises to the Spirit like a prayer, a folding of the hands.

I also said that a real advance in architectural conception must come to pass again in our times and that this is only possible if the nearness to the Spirit which was achieved to an ever-increasing extent from the period of the Greek conception of architecture onwards to that of Gothic building—if this nearness is gradually transformed into a complete union with the Spirit. This means that buildings which should now be dedicated to life in union with the Spirit must in their very form express inner correspondence with the Spiritual. We can indeed say—if we try not to explain the thing in abstractions but to grasp it with the whole of our feeling and soul—‘All that is embodied in our life of soul through Spiritual Science implies an actual penetration into the form that is created. The Spirit is revealed in freedom, having now descended to mankind.’ Whereas the Greek placed the Temple like an altar in the land, the future and, inasmuch as we are working from out of the future in our building, the present, are placing a true expression of the Spirit in the land as the result of what the Spirit expresses in its forms.

A speech which has a message for man of the present day will arise. But all this requires that we endeavour to understand the Spirit in its forms of expression. In order to understand the Greek Temple, we tried, last time, to grasp the purely physical qualities of space and of gravity. But the Spirit does not only work according to the laws of mechanics and dynamics; it does not only reveal itself in conditions of space and energy. The Spirit is living, hence it must be expressed in our building in a living way, a truly living way. We shall not understand this any better by interpreting the Spirit symbolically, but by beginning to feel that the forms are living, that they are organs of speech flowing from the spiritual world.

Is it possible for forms to speak from the spiritual world? It is indeed possible, in many ways. Let us take a thought that is specially near to us because on the one hand it is the expression of the highest, and on the other, in its Luciferic aspect it is submerged in the lowest—let us take the idea of the Ego, of Selfhood.

The mere utterance of the word “I” or “Self” does not as yet evoke much thought in man. Many epochs will have to run their course in human history before a fully conscious idea can arise in the soul when the word “I” or “Self” is uttered. Nevertheless, Selfhood, Ego-hood, can be felt in form, and above all when we pass from a purely mathematical conception of form to a feeling in form we can acquire a perception of Ego-hood, Selfhood, in the perfect circle. If you realise this you will readily understand what follows from it. If the true, living, sentient human being, confronting a circle, senses the feeling of Ego-hood, Selfhood, arising in his soul, or if when he sees a fragment of a circle he feels that it typifies the independent Self, he is learning to live in forms. And the characteristic of really living feeling is the capacity for living in forms. If you keep this in mind you will easily be able to pass on to other things that follow from it.

The first circle I have drawn here has an unbroken line (1).

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This line however can be varied so that it shows these wavy projections (2).

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But we can go further. Let us picture to ourselves a less simple variation (4). The form moves in one direction and becomes action. If we live in this form we have the feeling that it advances, that it moves. In the forms themselves we find the quality of movement. I have here made a simple sketch of something that will appear in a complicated form in the building, but you will find that there is an absolute correspondence. Passing from the entrance at the West and thence towards the smaller structure (at the East) you will find that all the forms in the interior will evoke the feeling that the whole structure is proceeding from the West onwards to the East. This is expressed in the forms. At the West you will feel in thought that you are within a vehicle that is bearing you to the East. The very essence and meaning of these relief variations is that they do not merely appear as dead, dynamic or mechanical forms; we seem to enter a vehicle that bears us onwards. In a spiritual sense we shall not “rest” in our building; we shall be led onwards.

From this you will realise that the basic character of the forms here is quite different from the forms of the three stages of architectural thought which I have described. Up to our time architectural thought has been concerned with the qualities of lifeless, mechanical rest. Now, however architectural thought becomes the thought of speech, of inner movement, of that which draws us along with it. This is what is new in the whole conception, and the basic form must of course correspond to it. In what way does the basic form correspond to it? Now I have said that the most intimate of all impressions is that of the Self, the Ego, as expressed in the circle or sphere. Why is this? It is because the simple circle or sphere is of all forms the most easily perceptible. It is an absolutely simple matter to recognise a circle. All that is necessary is the most trivial thought that everything is equidistant from the central point. As soon as we picture to ourselves points standing at an equal distance from this centre, we have the sphere, or circle. It is the very easiest process that can be carried out in thought. As form, then, the circle is the simplest of all entities. This is also in accordance with external reality, for the Selfhood in every being, from the simplest cell to the complex human being, is the simplest of all impressions, just like the circle or sphere. Behind all this there is something much deeper and I want you now to follow me in a thought that will lead those who really understand it, to great profundities.

Now the form of an ellipse is more complex than that of the circle. I will draw the form of an ordinary ellipse. It need not be exact but merely have the general character of an ellipse. The simplicity of the thought is no longer there when we pass to the ellipse. Although the ellipse is still spherical, we have no longer the nature of equality as in the case of the circle. Here I must ask those who have studied geometry—although for politeness sake we will assume that you all know a little of geometry though you may have forgotten some of it—to try to understand the following ideas. There is also order and regularity in the ellipse. Just as the circle is related to one point, the ellipse is related to two.

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In the case of the circle there is no such feeling of satisfaction, for the circle is so immediately obvious. The ellipse causes us greater joy because there we have to be inwardly active. The more one is inwardly active, the greater joy one has. What is often so difficult to realise is that man, in his inner being, craves for activity. If he wants to be lazy this is merely an affair of his conscious life. The astral body is not only wiser, but also more industrious and would like always to be active.

Now there is another line consisting, of course, always of two portions. Those who have studied geometry will know that the hyperbola consists of two symmetrical curves.

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Man is thus a mathematician in the substrata of his consciousness and by means of subconscious calculation we create for ourselves regularity of form. We add and subtract, but we can also multiply. Here again we have two points. Multiplying the one by the other we again get a line that looks somewhat like the ellipse but is not the same. This line contains an inner process of multiplication.

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This line has something mysterious about it. The circle is a simple entity, the ellipse already more complicated, the hyperbola still more so, for I do not think that the ordinary person sees only one single line in the two curves. The ordinary intellect believes there are two curves. The ordinary intellect believes there are two lines, but in reality this is not so. The other line is mysterious for another reason, for according to what is produced by multiplication the line is changed into this curious form. It is the curve of multiplication, the curve of Cassini, the lemniscate which plays so important a rôle in occult investigations. The line can develop in such a way that it assumes these forms. There are two lines, you see, but in the inner sense there is really one line, and when we feel it as one line in the astral world we know that this form (o-o) is only a specialisation of this form ( ∞ ). But now think—this form ( ∞ ) disappears into the fourth dimension—then appears again and enters the physical world. It is an unity because it ever and again disappears into the fourth dimension. This multiplication process has really three different forms.

We have therefore a line of addition, a line of subtraction, a line of multiplication. Someone may say that there must then be a line of division, the fourth method of calculation.

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We add and get the ellipse.
We subtract and get the hyperbola.
We multiply and get the curves of Cassini, the Lemniscate.
We divide and get the circle.

Now we have something very remarkable indeed. When we really try to penetrate into the depths of nature they appear before the soul in all their wonder. The circle appears to be an utterly simple entity but it is, nevertheless, full of mystery. The circle can also be understood by taking two points and dividing, and inasmuch as the same result is arrived at, we get the circle. The circle is thus something very remarkable. It is the simplest of all entities and yet it is the product of an occult process of division that is brought into consciousness. It is just the same in the case of the self of man: the ordinary self is the simple entity and the higher self the mysterious entity resting in the depths of being—a self that can only be found when we transcend its limits and pay heed to the world with which it is connected. The circle is the same whether we say that it is the simplest of all forms or that the product of division from two points is always the same. Just as we have the same circle, so we have within ourselves a duality: something that belongs to everyday life and is readily perceptible, and something that we only grasp when we go out to the whole universe, conceiving of this entity as the most complicated product of the great cosmic struggle where Ahriman and Lucifer carry out the division and where our own higher self has to maintain itself as the quotient if it is ever to come to expression.

Portions of the ellipse and of the hyperbola and also of the curves of Cassini will be found everywhere in our building, and your astral bodies will have plenty of opportunity to make these calculations! Here I will only mention one instance: when people go into our building and stand in the gallery where the organ and the singers will stand, their souls will be able to carry out this process of multiplication. The soul may not do so consciously but it will feel this process in the depths of its being, because this is the line of the structure around the organ. This line will be found in many places in the building.

After what I have now told you about the twofold meaning of the circle you will be able to realise that when you enter the building from the West and feel yourselves surrounded by the circular structure, by the cupola above, that here is the image of the human self. But the other smaller space in the East is not at first sight so intelligible. The smaller structure will seem to be full of mystery because, although its form is also circular, it must be conceived of as the result of a process of division and it only outwardly resembles the larger space. There are two circles, but the one corresponds to the life of everyday and the other is connected with the whole cosmos. We bear within us a lower self and a higher self. Both again are one. Thus our building had to be a twofold structure. Its form expresses—not in any symbolical sense but in its very being—the dual nature of man. When the curtain in front of the stage is open we shall perceive an image of man not only as he is in everyday life, but as complete man. The forms themselves express a movement from West to East, the path of the lower to the higher Self. All that I have told you can actually be felt in the forms. The erection of a building of this kind reveals how the spiritual form of nature and the higher spiritual world can be expressed. Nobody who begins to think out all kinds of ingenious interpretations will Understand our building. It can only be understood by a living feeling of the development and being of the forms. For this reason I do not want to describe the building pictorially but to speak of the mode of its development, how spiritual being itself has become form and movement and has flowed into it. Suppose anyone were to look at the interior and begin to speculate thus: ‘Yes, two cupolas, two circular structures—lower Self, higher Self; a lower Self, a higher Self—a unity.’ This may be a neat interpretation but it would be of no more value than if it were said that Maria and Johannes Thomasius in the Mystery Plays are really one being. This is a mere speculation, for it results in an abstraction. The unity lies in the living ‘becoming.’ Naturally the living powers of becoming can bring forth both Maria and Thomasius but only as the result of a differentiation. Even in similarity the true occultist will always seek for diversity, for it would be false occultism to desire always to lead back diversity to unity. Hence the example of the circle. The circle is the simplest of all entities, where all points are equidistant from the centre—but it is also the result of division. In the circle we have something that is a unity in the outer world and complex in the spiritual world.

These are some of the remarks I desired to make. On another occasion I shall speak further on these matters. I shall now speak briefly of other things.

Man, as he enters the world, is really a highly complicated being. When he enters the world—as I have often said—he cannot at first stand upright; lie crawls, and at the very beginning of his existence he does not even crawl. Gradually he learns to control the forces which make him able to stand upright.

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The advance from Gothic architecture to that of Spiritual Science may be described as follows: Gothic architecture contains the prayer: ‘O Father of the Universe, may we be united with Thee, in Thy Spirit.’ Those who know what this prayer contains, who really understand the living development of Spiritual Science, will solve the riddle of the evolution of man. And then, when the forms of architectural thought strive to be united with the Spirit—expressing this striving in their very being—man will feel how he has been permeated with the hidden Spirit and can have around him a building which is a direct expression of the living, inner development of his being.

‘We dwell in the land, but the Spirit is among us.’ This is the Greek thought of architecture.

‘We dwell for a season in the sanctuary and the Spirit comes to us.’ This is the thought behind Christian architecture.

‘We dwell for a season in the sanctuary, but we uplift the soul by raising ourselves to the Spirit.’ This is the thought behind Gothic architecture.

‘We enter with reverence into the Spirit in order that we may become one with the Spirit poured out around us in the forms—the Spirit that moves and is active, because behind the Spirits of Form stand the Spirits of Movement.’ This is the thought behind the new architecture.

Existence thus advances through earthly evolution and it is man's task to understand the inner meaning and purport of this existence. He only advances in the wake of true evolution when he endeavours, in every epoch, to experience what the spiritual world bestows in that epoch.

Why do our souls pass through different, successive incarnations? Not in order that we may repeat the same experiences, nor that we may pass through re-birth, re-naissance, again and again, but in order that we may assimilate, ever and again, the new that pours into our souls from out the spiritual worlds. We are standing at a definite point in the evolution of humanity in the sphere of art and in many other spheres of spiritual life—at a point where the Spirit speaks clearly to us of new riddles. And just as in the time of the Renaissance man was destined primarily to orientate himself to the past in order to work his way through to the new, so it is with our own external knowledge and perception of the universe. All that has been produced by the modern age since the sixteenth century is only the preparation for a living experience of the universe in its forms and movements which now stand before us as riddles.

This, then, is all for to-day. In another lecture I will try to approach questions of a still more intimate character—questions relating to the living soul of nature in connection with colour and the art of painting.

Just think how few people today are able to awaken in their souls a clearly pertinent understanding of all the preparations now being made everywhere for Christmas. Clear ideas about this festival are scarce, and most of them correspond only in small degree with the intentions of those who in the past established the great festivals as symbols of the Infinite and Imperishable in the world. The preparations being made for Christmas that are published in our newspapers convince us of this. There is hardly anything more hopeless and alien to a true understanding of Christmas than the material being published today.

Now let us summarize in our souls the whole range of spiritual science that has been offered in various lectures this autumn. Let us not make it the pedantic summary of a schoolmaster, however, but one that will arise in our hearts when, from the standpoint of spiritual science, we connect it with a Christmas festival imbued with a spiritual-scientific concept of life that is not gray theory or an outer confession and philosophy, but life itself pulsing through us. Modern man, more than he thinks, confronts nature as a stranger—certainly more so now than in the time of Goethe. Who today can still experience the great depths of the words spoken by Goethe at the beginning of the Weimar period of his life? At that time he addressed a hymn or prayer to nature with its mysterious forces:

“Nature! By her we are encompassed and enfolded, unable to withdraw from her, nor yet to penetrate her deeper. Unbid and unforewarned, into the gyrations of her dance she lifts us, whirling and swirling us onward, until exhausted from her arms we fall.

“Unceasingly she generates new forms; what exists was never here before, what was does not return—all is new yet always the old.

“We live in the midst of her and are strangers to her. She speaks with us unceasingly and does not divulge her secret to us. We affect her constantly and yet have no power over her.

“She seems to aim in everything toward individuality, and does not trouble about individuals. Now she builds and now destroys, and her workshop is inaccessible.

“She lives in countless children, and the mother, where is she? She is the only artist: from the simplest substance to the greatest contrasts, without seeming exertion to the greatest perfection, the most exact acuteness, always clothed with gentleness. Each of her works has its own being, each of her phenomena the most isolated concept, and yet all is one. She acts a show: whether she sees it herself we do not know, and yet she plays for us who are standing in the corner.

“An eternal living, growing and moving is in her, and yet she does not advance. She is forever changing and in her, nothing for a moment still. She has not concept of rest and has attached her curse to stagnation. She is firm. Her tread is measured, rare her exceptions, her laws immutable ...”

We are all children of nature and when we believe we are not acting in the least according to its laws, we are acting perhaps all the more in accordance with the great law flowing through it and streaming into us. Who can feel deeply today these other significant words of Goethe in which he tries to express how man can penetrate with his feelings into the hidden forces common to himself and nature? Here Goethe addresses nature not as a lifeless being, as modern materialistic thought would have it, but as a living spirit:

Spirit sublime, thou gav'st me all, gav'st me all
For which I prayed. Thou has not turned in vain
Thy countenance to me in fire and flame.
Thou gav'st me glorious nature as a royal realm,
The power to feel and to enjoy her.
Not Amazed, cold visits only thou allow'st;
Thou grantest me to look in her deep breast
Even as in the bosom of a friend.
Thou leadest past a series of the living
Before me, teaching me to know my brothers
In silent covert and in air and water.
And when the storm roars screeching through the forest,
When giant fir-tree plunges, sweeping down
And crushing neighboring branches, neighboring trunks,
And at its fall the hills, dull, hollow, thunder:
Then leadest thou me to the cavern safe,
Show'st me myself, and my own heart becomes
Aware of deep mysterious miracles.¹

Here is expressed the mood through which Goethe, out of his feeling for nature, endeavored to enliven what flowed out of feeling allied with knowledge. This is the mood of a time when wisdom was in league with nature and there were created those signs of feeling united with nature and the universe, which we in spiritual science recognize in the great festivals. Now they have become abstractions, and the soul and heart meet them almost with indifference. In many instances today, the word, which we can dispute or swear by, means more than what it originally represented. What has become an external, literal word was really intended to be the representative, the herald, the symbol of the great creative Word that lives in nature and the whole universe and that can again arise in us if we truly know ourselves. The intention, when the great festivals were established on the occasions provided throughout the course of nature, was to make men conscious of this Word. Let us use the knowledge acquired in the course of our spiritual-scientific lectures to understand what the ancient sages expressed in the Christmas festival.

The festival held at Christmas time is not only a Christian event. It has existed wherever religious feeling was expressed. If you direct your gaze back thousands of years before our era to ancient Egypt, Asia or other regions, you find a festival being celebrated at the same time of year that Christianity recognizes the birth of Christ.

What was the nature of this primeval festival that was celebrated all over the earth at this time of year? In answering this question, we shall restrict our considerations today to those marvelous fire festivals that were celebrated in ancient times in regions of Europe, Scandinavia, Scotland, and in England by the ancient Celtic priests, the Druids.

What was the nature of their celebration? They celebrated the end of the winter season and the approach of spring. Though, to be sure, winter deepens as we move toward Christmas, nevertheless, a victory proclaims itself in nature at this time that is the symbol of hope, confidence and trust for man. In this way the victory of the sun over the counter forces of nature was expressed in most languages. Today we have felt how the days have grown shorter, which is an expression of the withering and falling asleep of the forces of nature, and this will continue until the day we celebrate as Christmas, a day that was also celebrated by our ancestors. From this day on, the days begin to grow longer. The light of the sun celebrates its victory over darkness. Materialistic thought does not reflect much on this event, but for those endowed with vital feeling and knowledge, it was the living expression for a spiritual experience of the Godhead that guides our lives. As an important and decisive event is experienced in the individual personal life of a man, so the winter solstice was experienced as a decisive event in the life of a higher being—as the memorial of something uniquely sublime. We are thus led to the fundamental concept of the Christmas festival as a cosmic festival, a festival of the first order for humanity.

In those ages in which genuine esotericism was alive and active like the very life blood of people—a fact that is denied by the materialistic world view of today—one observed an event taking place in nature at Christmas time that was considered a monument, a memorial of a great event that once had taken place on earth. During those days the priests collected the faithful ones, the teachers of the people, around them at the midnight hour and endeavored to divulge a great secret. What they said to them was somewhat as follows. I am not relating something here that has been discovered and thought out by abstract science, but what has lived in the Mysteries, in the secret shrines, in those earlier times.

Today, so said the priests, we see the victory of the sun over darkness ushered in. This also once took place on earth in a larger sense when the sun celebrated its great victory over darkness. Up to that time, everything physical, all bodily life on earth had only reached the level of development of the animals. The highest kingdom on earth at that time, prepared itself for the reception of the immortal human soul. Then, in this primeval age, the great moment in the evolution of mankind arrived when the immortal soul descended from divine heights. The surging life had developed to the point where the human body was able to receive the imperishable soul. This human ancestor was at a higher stage than that imagined by materialistic naturalists, but even so the spiritual, immortal part did not live in him yet. The human soul descended to earth from a higher planet, and the earth was now to become its field of action, its dwelling place.

We call these human ancestors the Lemurians. They were followed by the Atlanteans, who preceded the present-day Aryans. The human bodies of the Lemurians were fructified by the higher human soul—a great moment in the evolution of man that spiritual science calls “the descent of the Divine Sons of the Spirit.” Ever since Lemurian times the human soul has worked in and formed the human body for its higher development. I can only give an indication of what I am now going to say, but I have spoken in detail about these things in other lectures. Those who are here for the first time should take this into consideration and not take what I say as mere fantasy.

At the time when the human body was first fructified by the imperishable soul, the situation was quite different from the way materialistic natural science conceives of it today. An event took place in the universe that belongs to the most important in the evolution of man. Gradually, the constellation of earth, moon and sun arose that made the descent of the souls possible. It was in that period that the sun gained its significance for the growth and prospering of man on earth, and also for his fellow creatures, the plants and animals. To grasp this connection of sun, moon and earth with earth-man in the right way, one must make spiritually clear to himself the whole development of man and earth. There was a time—so ancient wisdom taught—when the earth was united with the sun and moon, forming one body. At that time, the earth beings of today had different shapes and appearances that conformed with the consolidated cosmic body of sun, moon and earth. Every living thing on earth received its being through the fact that first the sun, and then the moon separated from the earth and formed an external relationship to it. The mystery of the union of the human spirit with the universal spirit is connected with this development. In spiritual science the universal spirit is called the Logos. It embraces the sun, moon and earth, and in it we live, weave and have our being.

Just as the earth was born from the body that also comprised the sun and moon, so is man born from a spirit or soul to which the sun, earth and moon belong. When man looks up to the sun or the moon, what he sees should not be limited only to these external physical bodies, but he should perceive them as the external bodies of spiritual beings. Modern materialism can no longer accomplish this. Yet, one who is unable to see the sun and moon as bodies of spirits, will be unable to recognize the human body as that of a spirit. As truly as the human body is the bearer of a spirit, so the celestial bodies are likewise bearers of spiritual beings. Man belongs to these spiritual beings. His body is separated from the forces that rule in sun and moon but his physical nature nevertheless harbors forces that are active in them. The same spirituality is active in his soul, however, that governs the sun and moon. By becoming an earth being, man became dependent upon the sun's activity as a separate body shining upon the earth.

Our ancestors felt themselves to be spiritual children of the whole universe and understood that we have become human beings through what the sun spirit had called forth as our spirit. For us, the victory of the sun over darkness signifies a memory of the victory for our soul when for the first time the sun shone down upon the earth as it does today. It was a sun victory when the immortal soul descended into the physical body and immersed itself in the darkness of instincts, desires and passions.

Let us visualize the life of the spirit. For early man, darkness, which followed upon a previous sun period, preceded the victory of the sun. But the human soul, which sprang from the Divinity, had to dip down into unconsciousness for a time in order to form there the lower nature of man. It was the human soul that gradually built up the lower nature of man so that later it could come to dwell in it. If you imagine an architect using the best forces in himself to build a dwelling into which he subsequently moves, you will have an adequate likeness of the entrance of the immortal human soul into the physical body. At that early time, however, the soul could work only unconsciously on its dwelling place, and it is this that is expressed in the picture of darkness. The lighting up of consciousness in the human soul is expressed, of course, in the picture of the sun victory.

For those who had a living feeling for the connection of man with the universe, the sun victory signified the moment in which they received what was of the greatest importance for their earth existence. It was this great moment that was commemorated in the festival celebrating this event at the winter solstice.

In all earlier times, man's course through his earth development was seen to resemble increasingly the regular rhythmical course of nature. When we look up from the soul of man to the course of the sun in the universe and all that is related to it, we experience the great rhythm and harmony existing there as contrasted with the chaos and disharmony of our own natures. How rhythmical is the path of the sun; how regular is the return of the phenomena of nature in the course of the year and day!

I have frequently mentioned the rhythmical nature of the development of the lower beings. Just imagine the sun leaving its orbit for a fraction of a second and the unbelievable, indescribable disorder that would result. Our universe is only made possible through the great, tremendous harmony of the sun's orbit. With this harmony are connected the rhythmical life processes of all the beings dependent upon the sun. Picture to yourself how the sun calls forth the beings of nature in spring. It is not possible to think the violet might bloom at a different time from the one we are accustomed to. Imagine seeds to be broadcast or harvests to be gathered at times different from the usual ones. Right up to animal life we see how everything is dependent upon the rhythmical course of the sun. Even in man everything is rhythmical, regular and harmonious insofar as it is not subject to human passions, instincts and the human intellect.

Observe the pulse or the processes of digestion and admire the great rhythm and infinite wisdom of nature flowing through them. Then compare them with the irregularity and chaos holding sway in human passions, instincts, desires and particularly in the human intellect. Visualize the regularity of the pulse and breath and contrast it with the irregularity of thinking, feeling and willing. They are will-o'-the-wisps in comparison. Imagine the wisdom with which the life forces are organized, or how the rhythmic system must struggle against rhythmless chaos. Just think how much human passion and the desire for enjoyment trespass against the rhythms of the body! I have often mentioned how marvelous it is for the person who, through an anatomical study of the heart, learns to know the beautiful construction of this organ. Such a person must then come to realize how miraculous it is that the heart still continues its harmoniously rhythmical pulsation in spite of the abuse that can be heaped upon it through the use of tea and coffee. But, like our ancestors, who were filled with admiration for nature with its soul, the sun, in rhythmical orbit, we, too, can acquire feelings for all of nature, permeated as it is by rhythm and wisdom.

In looking up to the sun, the sages and their followers said, “You are the image of what the soul born in me will become.” The divine world order revealed itself in its great glory to these wise men. This is also expressed in the Christian view when it says there shall be glory in divine heights. “Glory” means “revelation.” “Today God reveals Himself in the Heavens.” This is what “Glory to God in the Highest” means. It is the expression of the glory permeating the world. This world harmony was presented as the great ideal for those who, in earlier times, were to be leaders of mankind. In all times and wherever a consciousness of these things was alive, it was the Sun Hero who was spoken of.

There were seven degrees of initiation in the ancient Mystery Temples. I shall cite them for you with their Persian names. In the first degree, man went beyond everyday feeling and attained to a higher soul experience and cognition of the spirit. Such a man was designated a “Raven.” The Ravens were those who communicated to the initiates in the temples what happened in the outside world. This was the case in the medieval saga of the Emperor Barbarossa who, surrounded by the earth's treasures of wisdom, awaits inside the earth the great moment when mankind is to be rejuvenated by a newly deepened Christianity. Here also the Ravens are the messengers. Even the Old Testament speaks of the Ravens of Elijah.

Those initiated into the second degree were called the “Occult Ones,” those of the third, the “Warriors,” and those of the fourth, the “Lions.” The initiates of the fifth degree were called by the name of their people—Persian or Indian, for example—because only these initiates were true representatives of their peoples. The initiate of the sixth degree was called a “Sun Hero,” that of the seventh, bore the name “Father.”

Why was the initiate of the sixth degree called a Sun Hero? Such a one, who had climbed the ladder of spiritual knowledge to that stage, had so far developed his inner life that the pattern of its course followed the divine rhythm of the universe. His feeling and thinking no longer contained anything chaotic, unrhythmical or disharmonious, and his inner soul harmony was in accord with the external harmony of the sun. This level of development was demanded of the initiates of the sixth degree, and as a result, they were looked up to as holy men, as examples and ideals. Just as it would be a great disaster for the universe if the sun were to leave its path for only a quarter of a minute, similarly, it would have been just as great a disaster if it had been possible for a Sun Hero to stray only for a moment from his path of high morality, soul rhythm and spirit harmony. He who had found as sure a path in his spirit as the sun outside in the universe, was called a Sun Hero, and they were to be found among all peoples.

Our scientists know little about these things. To be sure, they see that sun myths are crystallized around the lives of all the great founders of religions. But they do not know that in the initiation ceremonies the leaders were raised to Sun Heroes, and it is not at all remarkable when materialistic research rediscovers these customs of the ancients. Sun myths connected with Buddha and even with Christ have been searched out and found. Here you have the reason why they could be found in these myths. They had been put into them in the first place because they represented a direct imprint of the sun rhythm and were the great examples that should be followed.

The soul of such a Sun Hero who had attained this inner harmony was no longer considered to be a single individual human soul, but one that had brought to birth in itself the universal soul streaming through the whole cosmos. This universal soul was called “Chrestos” in ancient Greece, and the sublime sages of the Orient knew it by the name, “Buddhi.” When one has ceased to feel himself to be only the bearer of his individual soul and comes to experience the universe within himself, then he has created an image in himself of what as Sun Soul was united with the human body at that time. Then he has achieved something of tremendous significance for the evolution of mankind.

When we consider such a human being with his soul ennobled in this way, we can visualize the future of the human race and the whole relationship of this future to the idea, the percept of humanity in general. Today, disputing and quarrelling, people decide things by majority vote. As long as such majority resolutions are deemed to be the ideal, one has not yet grasped real truth. Where does real truth live in us? Truth lives in us when we endeavor to think logically. It would be nonsense to decide by majority vote that two times two equals four, or that three times four equals twelve. Once man has recognized what is true, millions of others may dissent but he will remain certain within himself.

In scientific thinking we have advanced as far as the use of logic, that is, thinking untouched by passions, drives and instincts. Wherever these come into play, they bring about chaos and cause men to quarrel and fight in wild confusion. When, however, in the future, these passions, drives and instincts will have been purified and become what is called Buddhi or Chrestos, when they will have reached the level of development at which logical, passionless thinking stands today, then the ideal of mankind, which radiates from the wisdom of ancient religions, from Christianity, and from the anthroposophical science of the spirit, will have been reached. When our feelings will have become so purified that they sound harmoniously together with what others feel, when for our feelings and sensations the same stage will have been achieved on earth as that of our intellects, when Buddhi and the Chrestos will have been incorporated into the human race, then the ideal of the ancient teachers of wisdom, of Christianity and of anthroposophy will have been fulfilled. Then it will not be necessary to determine by vote what is good, noble and right any more than one needs to decide by vote what is logically correct or logically false. Everyone can place this ideal before his soul and in so doing he raises the ideal of the Sun Hero, of all initiates of the sixth degree.

This was felt by the German mystics of the Middle Ages when they spoke the important word for “becoming Godlike,” “becoming one with the Divine” (Vergottung). What does this word signify? It means that those beings, whom we consider today to be the spirits of the universe, also passed through the stage of chaos upon which mankind stands today. The leading spirits of the universe have struggled up to the divine stage where their living utterances resound harmoniously through the All. What appears to us in the harmonious annual orbit of the sun, in the growth of plants, the life of animals was, in past ages, chaotic and a struggle had to be made to arrive at its present sublime harmony. Man stands today at a stage of development at which these spirits once stood. But he will develop out of chaos into a future harmony patterned after the present sun and the presiding universal harmony.

To allow these ideas to sink into our souls, not as theory or doctrine but as living sensation, yields the anthroposophical Christmas mood. Let us feel vividly that the glory and the revelation of divine harmony appears in the heights of heaven. Let us realize that the revelation of this harmony will resound from our own souls in the future. Then we will feel the peace of those who are of good will that will come about in mankind through this harmony. When from this great perspective we look into the divine world order, into the revelation and its glory in heavenly heights, when we look out upon the future of mankind, we may have now, today, a presentiment of the harmony that will reign in human beings on earth in the future. The more we let the harmony in the outer world sink into us, the more will there be peace and unity on earth.

If, during the time of Christmas, we feel and experience the orbit of the sun in nature in the right way, the great ideal of peace will be presented to our souls as a feeling of nature of the highest order. If we feel during these days the victory of the sunlight over darkness, we will gain from it the great confidence that unites our own developing souls with this cosmic harmony, and it will not flow in vain into our beings. Then something will flow and live in us that will be harmonious, and the seed of peace upon earth will sink into our souls. Those men are of good will who feel this peace, a peace that will prevail when the higher stage of harmony, which today has been attained only by the intellect, is reached by the feelings and heart. Strife and disharmony will have been replaced by the all-pervading love of which Goethe speaks in the Hymn to Nature I have quoted, when he says that a few draughts from the chalice of love are compensation for a life of trouble.

In all religions this Christmas festival has been a festival of confidence, trust and hope because they have felt that during these days the light must be victorious. This seed, placed in the earth, will sprout forth and prosper in the light of the newly arising year. A seed of a plant, when buried in the earth, will burgeon forth into the light of the sun. In the same way, divine truth, the divine and truthful soul, is sunk in the depth of the life of passions and instincts. There, in darkness, the divine Sun Soul will ripen. A seed in the earth sprouts as a result of the victory of light over darkness, and likewise, through the continuous victory of light over the darkness of the soul, the soul will become filled with light. In darkness there can only be strife; in light, only peace. Through true comprehension, world harmony, world peace will prevail. This is the deep and true word also of Christianity during these Christmas days: Glory, revelation of the divine powers in the heights of heaven, and peace to men who are of good will!

Out of this great cosmic feeling, the Christian Church resolved in the fourth century to establish the festival of the birth of the World Savior at the same time of year that all great religions had celebrated the victory of light over darkness. Before the fourth century, the time of the Christian festival, the festival of the birth of Christ, varied. It was not until the fourth century that it was resolved that the Savior of the Christians be born on the day on which the victory of light over darkness had always been celebrated.

Today we cannot deal with the wisdom of the teaching of Christianity itself. This will be the subject of a lecture next year. But one thing shall and must be said today. Nothing could have happened with more justification than the establishment of the birthday of Christ at that time of year. For that Divine Individuality, the Christ, is the guarantor for the Christian that his divine soul will be victorious over all that is darkness. Thus, Christianity is in harmony with all great world religions, and when the Christmas bells ring, we can remind ourselves that this festival was celebrated during these days throughout the world in the past. It was celebrated wherever on earth there was comprehension of the true progress of the human soul, wherever a knowledge prevailed of the significance of spirit and spiritual life, wherever self-knowledge was practiced.

We have not spoken of an abstract feeling for nature today. We have, rather, spoken of a feeling for nature in all its living spirituality. When we have connected our considerations with the Goethean words, “Nature! We are encompassed and enfolded! ...” we may be clear about the fact that we do not interpret nature in the materialistic sense. We see in it the external expression and physiognomy of the divine cosmic spirit. Just as the body is born out of the corporeal, the soul and spirit out of the divine soul and divine spirit, and just as the body united itself with merely material forces, so the soul unites itself with the spirit.

The great festivals stand as symbols leading us to use our feeling and thinking in order to bring about an experience of the union with the universe, not in an indefinite way but in a most decided fashion. If this is felt again, the festivals become something different from what they are today. They will become implanted in soul and heart in a living way, and they will become what they are intended to be for us, that is, focal points in the year that join us to the spirit of the universe. If, as the year proceeds, we have fulfilled our duties and tasks for everyday life, we can look to these focal points to what unites us with the eternal. Although we have had a hard struggle in the course of the year, during these festival days the feeling arises in us that beyond all struggle and chaos, peace and harmony exist. Therefore, these festivals are celebrations of the great ideals. The Christmas festival is the festival of the greatest ideal of humanity, and humanity must make it its own if it wishes to reach its destination. The Christmas festival, rightly understood, is the festival of the birth of mankind's highest feelings and will impulses.

The anthroposophical science of the spirit intends to contribute to this understanding. We do not wish to send a dogma a mere doctrine or philosophy into the world, but life itself. It is our ideal to have all that we say and teach, all that is contained in our writings and science, pass over into life itself. This will happen if men practice spiritual science in everyday relationships, if from the pulpits spiritual-scientific life resounds in the words that are spoken to the listeners, without special emphasis being put on the term, spiritual science. If in all courts of justice the deeds are judged with spiritual-scientific sensitivity, if the medical doctor feels and heals with spiritual-scientific insight, if in the schools the teachers develop spiritual science concerning the growing child, if on all the streets spiritual-scientific thoughts, feelings and actions prevail to the point of making spiritual-scientific teaching superfluous, then our ideal will have been achieved. Then the science of the spirit will have become an everyday affair. Moreover, spiritual science will then also be alive in the focal points of the great festivals throughout the year, and man will join his everyday life to the spirit through anthroposophical thinking, feeling and willing. Then the eternal, imperishable Spirit Sun will shine into his soul at the great festivals of the year, reminding him that in him there lives truth, a higher self, a divine, sun-like, light-filled Being. This Being will ever and again be victorious over all darkness and chaos, and will achieve soul peace and balance in the face of all disharmony, struggle and war in the world.

• 1. From Goethe's Faust, translated and edited by George Madison Priest; copyright by, and reprinted here with permission of Alfred A. Knopf, Inc.

Above all, I must ask for your forgiveness if I am unable to give the lecture I am supposed to give in one of the local languages. The fact that this lecture is being held corresponds to the wish of the friends of our Theosophical Society, for whom I was invited here, to hold a series of lectures for a fortnight, and who thought that there was a possibility of also inserting the two announced public lectures within this time. Of course, this means that I will have to apologize in advance if some of the names and terms, which are borrowed from the national epic of the Finns, are not pronounced quite correctly by me, as I am not familiar with the language. However, only next Friday's lecture will be able to introduce us to spiritual science itself. Tonight's lecture will rather concern a kind of neighboring area that can be illuminated from a spiritual scientific point of view. However, the talk will be about an area that, in the very deepest sense of the word, is one of the most interesting for human historical reflection and human historical thought.

Folk epics! We need only think of some of the better-known folk epics, the epics of Homer, which have become Greek folk epics, the Central European Nibelungen saga and, finally, Kalewala, and it will immediately become clear to us that these folk epics lead us deeper into human souls and human than through any historical research, so that important ancient times are brought to life and presented to our souls as if they were present, but in such a way that they touch us in the here and now like the fates and lives of people living around us. How uncertain and hazy are the historical times of the ancient Greek people, as told to us by the Homeric epics. And how do we look into the souls of those people when we let the content of the Iliad and the Odyssey take effect on us, people who have actually been completely removed from the usual view of history? No wonder that the study of folk epics holds something of a mystery for those who study them scientifically or literarily. We need only point out one fact about the ancient Greek epics that a spirited observer of the Iliad repeatedly expressed in a very beautiful book about Homer's Iliad that was only published a few years ago. I am referring to Herman Grimm, the nephew of the great Germanic myth, saga, and language researcher Jakob Grimm. By letting the figures and facts of the Iliad take effect on him, Herman Grimm felt compelled to say again and again: Oh, this Homer – we do not need to go into the question of the personality of Homer today – seems, when he describes something that is borrowed from a craft or an art, as if he were a specialist in this craft or art. When he describes a battle, a fight, he seems to be completely familiar with all the strategic and military principles that come into play in warfare. — Herman Grimm is right to point out that a strict judge in such matters was an admirer of Homer's factual depiction of battles, namely Napoleon, a man who was undoubtedly entitled to pass judgment on whether or not the military is directly and vividly presented to our minds in the spirit of Homer. From a general human point of view, we know how vividly Homer presents the figures to our minds, as if we had them directly before our physical eyes.

What about a national epic like this, how does it prove itself over time? For truly, anyone who observes the circumstances impartially will not get the impression that artificial arrangements of humanity, such as an artificial pedagogical discipline, have repeatedly held the interest of the centuries in the Iliad and Odyssey down to our days. This interest is a matter of course, it is a general human interest. But in a certain sense these folk epics give us a task, and if we want to study them, they immediately present us with a very specific, one might say interesting, task. They want to be taken very seriously in all their details. We immediately feel that something about the content of such folk epics will remain incomprehensible to us if we want to read them in the same way that we read a modern work of art, a modern novel or the like. We feel right from the first lines of the Iliad that Homer is speaking precisely. What is he describing? He tells us at the beginning. We know from other accounts, which are not contained in the Iliad, about events that follow on from the facts of the Iliad. Homer wants to describe only what he says succinctly in the first line: the wrath of Achilles. And if we now go through the entire Iliad and look at it impartially, we have to say: there is nothing in it that cannot be characterized as fact, that follows from the wrath of Achilles. - And further, a peculiar fact right at the beginning of the Iliad. Homer does not begin with the facts, nor with some personal opinion, but with something that modern times might be tempted to take as a mere phrase: “Sing to me, O Muse, of the wrath of Achilles!” And the deeper we penetrate into this national epic, the clearer it becomes to us that we cannot understand the meaning and spirit and significance of it if we do not take this saying seriously at the outset. But then we must ask ourselves: what does it actually mean?

And now the way it is presented, the whole way the events are brought before our soul! For many, not only expert and scientific observers, but also for artistically comprehensive minds like Herman Grimm, it was a question these words: “Sing to me, Muse, of the wrath of Achilles.” A question that went to their very hearts. In this Iliad, just as in the Song of the Nibelungs or in Kalewala, the deeds of spiritual-divine beings—in Homer's poems, first of all, the deeds and intentions and passions of the Olympian gods—intertwine with the deeds and intentions and passions of men who, like Achilles, are in a sense far removed from the ordinary human, and again with the passions and intentions and deeds of men who are already close to the ordinary human, like Odysseus or Agamemnon? When this Achilles appears before our soul, he seems lonely to us compared to the people with whom he lives. We very soon feel in the course of the Iliad that in Achilles we have a personality before us who cannot really talk about her innermost affairs with all the other heroes. Homer also shows us how Achilles has to sort out his actual heart affairs with divine spiritual beings that do not belong to the human realm, how he stands alone in relation to the human realm throughout the entire Iliad, and yet is close to supersensible, supermundane powers. And yet it is strange that when we gather all our human feeling into the way of thinking and feeling that we have acquired in the cultural process and direct our gaze to this Achilles, he then appears to us in such a way that we often have to say: How selfish, how personal! — A being in whose soul divine-spiritual impulses play, he acts entirely out of the immediate personal. For a long time, a war that was so important for the Greeks, such as the Trojan War of the legends, only progresses, and the special episodes that the thliad describes, are won by Achilles making up for himself what he has to make up for personally with Agamemnon. And we always see that supernatural powers are at play. We see Zeus, Apollo, Athena handing out impulses, so to speak, putting people in their places. It was always strange before the task came to me to approach these things from the standpoint of spiritual science, like a very spiritual man with whom I was lucky enough to often discuss these things personally, to find his way around these things like Herman Grimm. He expressed this not only in his writings but also often in personal conversations, and there much more precisely. He said: If we only consider the historical forces and impulses at work in the development of humanity, then we cannot get to grips with what lives and creates in the great folk epics. Therefore, for Herman Grimm, the brilliant observer of the Iliad and folk poetry in general, something that goes beyond the ordinary powers of human consciousness, beyond understanding, reason, sensory perception, beyond ordinary feeling, becomes a real power, a power that is creative just like the other historical impulses. Herman Grimm spoke of a real creative imagination that runs through the development of humanity, spoke of an imagination as one speaks of an essence, of a reality, of something that prevailed for people and that could tell them more in the beginning of the times we can observe, in the development of the individual peoples, than what the ordinary soul forces tell people. Herman Grimm's words always appealed to the creative imagination, which for him thus took on the role of a co-creator in the process of human becoming.

But now, when we look at this battleground of the Iliad, this representation of the wrath of Achilles, with all the interplay of divine, spiritual powers, we cannot get by with such view as Herman Grimm took it, and in his book on the Iliad we find many a word of resignation that shows us how the usual point of view, which one can take today, whether literary or scientifically, cannot deal with these things. Where does Herman Grimm come to in relation to the Iliad and the Nibelungen saga? He comes to the assumption that the historical dynasties and ruling houses were preceded by others. In fact, one might say, Herman Grimm literally thinks in such terms. He considers, for example, that Zeus and his entire entourage represent a kind of ruling house that preceded the ruling house of Agamemnon. He thinks, so to speak, of human history in a certain uniformity, thinks of the gods or heroes depicted in the Iliad or the Nibelungen saga as ancient humans, whom later humans dared to depict only by clothing their deeds and characters in the guise of superhuman myth. There are many things that cannot be understood if one takes such a premise as a basis, especially the particular way in which the gods intervene in Homer. I ask you, my dear attendees, to consider just one thing: how do Thetis, the mother of Achilles, Athena, and other divine figures intervene in the events of Troy? They intervene by taking on the form of mortal men, inspiring them, as it were, and leading them to their deeds. They do not appear themselves, but permeate living men. Living men figure not only as their representatives, but as the shells that are permeated by invisible powers that cannot appear on the battlefield in their own form, in their own essence. It would be strange to assume that ancient people of the ordinary kind should be depicted in such a way that they would have to take the representative people from the mortal race as their shell. This is just one of the indications that can prove to us all that we cannot get by with the old folk epics in this way.

But we are just as little at home with the figures of the Song of the Nibelungs, that Siegfried from Xanten on the Lower Rhine, who is transferred to the court of the Burgundians at Worms, woos Kriemhilde, Gunther's sister, and then, because of his special qualities, can only woo Brunhilde. And how strangely such figures as Brunhilde from Isenland, like Siegfried, are described to us. Siegfried is described as having overcome the so-called Nibelung race, as having acquired, conquered the Nibelung treasure. Through what he has acquired through his victory over the Nibelungs, he acquires very special qualities, which are expressed in the epic by saying that he can make himself invisible, that he is invulnerable in a certain way, and that he also has powers that the ordinary Gunther does not have, because the latter cannot acquire Brunhilde, who does not allow herself to be defeated by an ordinary mortal. Siegfried defeats Brunhilde with the special powers that come from being the owner of the Nibelungen hoard, and because he can conceal the powers he displays, he is able to present Brunhilde to Gunther, his brother-in-law. And there we find that Kriemhilde and Brunhilde, who we then see at the Burgundian court at the same time, are two very different characters, characters who are obviously influenced by things that cannot be explained by the ordinary human soul. This leads to quarrels between them, and also to Brunhilde being able to tempt Hagen, a loyal servant, to kill Siegfried. This again points to a trait that appears so peculiarly in Central European legend. Siegfried has higher, superhuman powers. He has these superhuman powers because he possesses the hoard of the Nibelungs. Ultimately, these do not make him an unconditionally victorious figure, but a figure who stands before us tragically. The powers that Siegfried has through the Nibelungen hoard are also a curse for the human being. Things become even stranger when we add the related Nordic saga of Sigurd, the dragon slayer, but this has an enlightening effect. There we are immediately confronted with Sigurd, who is none other than Siegfried, as the slayer of the dragon, who thereby acquires the Nibelungen hoard from an ancient race of dwarves. And we are introduced to Brunhilde as a figure of superhuman nature, as a Valkyrie figure.

We see, then, that there are two ways of presenting these things in Europe. One way, which directly links everything to the divine-supernatural, which still shows us how something in Brunhilde is meant that directly belongs to the supernatural world, and the other way, which legend has humanized. But we can still recognize how the divine can be found resounding everywhere in this way too.

And now let us turn our gaze from these legends, from these folk epics, to that region about which I can truly only speak as someone who can see things from the outside, only as they can be recognized if one does not speak the language in question. I ask you to bear in mind that I can only speak about everything that a Western European encounters in Kalewala as one who sees the spiritual content and the great, powerful figures and who, of course, must inevitably miss the subtleties of the epic, which only come out when one really masters the language in which it is written. But even when viewed in this way, how peculiarly the triad in the three presents itself to us, indeed, one is actually at a loss to use a name, one cannot say gods, one cannot say heroes, so let us say in the three entities: Wäinämöinen, Ilmarinen and Lemminkäinen. These figures speak a strange language, when we compare their characters with each other, a language from which we clearly recognize that the things we are to be told go beyond what can be achieved with the ordinary human powers of the soul. After all, if we look at them only superficially, these three figures grow into the monstrous. And yet again, which is the peculiar thing, in that they grow into the monstrous, every single trait is vividly before our eyes, so that nowhere do we somehow have the feeling that the monstrous is a grotesque, a paradox; everywhere we have the feeling that what is to be said must, of course, appear in superhuman greatness, in superhuman significance. And then: what mystery in the content. Something that inspires our soul to think of the most human of things, but which in turn goes beyond what ordinary soul forces can grasp. Ilmarinen, who is often called the blacksmith, the most artistic blacksmith of all, forges the Sampo on pins for Wäinämöinen in a realm inhabited, so to speak, by humanity's older brothers or at least by more primitive people than the Finns, for some foreign realm. And we see this strange thing happening, that far from the scene of the facts under discussion, many things take place, that time passes, and we see how, after a certain time, Wäinämöinen and Ilmarinen are again caused to retrieve what was left to them in a foreign land, the Sampo. Anyone who allows themselves to be drawn into the peculiar spiritual language that emerges from this forging of the Sampo, from this keeping away and regaining of the same, has the immediate impression – as I said, I ask you to bear in mind that I speak, so to speak, as a stranger and can therefore only speak of the impression of a stranger – that the most essential, the most meaningful in this grandiose poem is the forging, the keeping away and the later regaining of the Sampo.

What strikes me as particularly strange about Kalewala is the ending. I have heard that there are people who believe that this ending may be a later addition. For me, this ending of Mariata and her son, this introduction of a very strange Christianity – I say explicitly a very strange Christianity – is part of the whole. It acquires Kalevala, through the presence of this conclusion, a very special nuance, a coloring that can, so to speak, make the matter even more understandable to us. I may say that, for my feeling, such a delicate, wonderfully impersonal presentation of Christianity is nowhere to be found at all than at the end of Kalevala. The Christian principle is detached from all locality. The journey from Mariata to Herod, who in Kalevala appears as Rotus, is so impersonal that it hardly reminds us of any locality or personality in Palestine. Indeed, one is not even remotely reminded of the historical Christ Jesus. At the end of Kalewala, we find a delicate hint of the penetration of the noblest cultural pearl of humanity into Finnish culture as the most intimate affair of the heart of humanity. And linked to this is the tragic train, which in turn can have such an infinitely deep effect on our soul that when Christianity moves in and the son of Mariata is baptized, Wäinämöinen takes leave of his people in order to go to an unspecified location, leaving behind only the content and power of what he knew how to tell through his art of singing about the ancient events that include the history of this people. This withdrawal of Wäinämöinen towards the son of Mariata seems to me so significant that one would like to see in it the living interplay of all that prevailed at the core of the Finnish people, of the Finnish national soul, from ancient times until the moment when Christianity found its way into Finland. The way in which this ancient power relates to Christianity is such that one can feel everything that takes place in the soul with a wonderful intimacy. I say this as someone who is aware of the objectivity of what I am about to say, which I do not say to please anyone or to flatter anyone. In this national epic, we Western Europeans have one of the most wonderful examples of how the members of a nation stand before us in the flesh, with their whole soul, so that through Kalevala we get to know the Finnish soul in a way that allows us to become completely familiar with it.

Why have I said all this? I have said it to characterize how something speaks in the folk epics that cannot be explained by ordinary human soul powers, even when one speaks of imagination as a real power. And even if to some what is said sounds only like a hypothesis, then perhaps what spiritual science has to say about the nature of these folk epics may be adduced in this consideration of folk epics. Certainly, I am aware that what I have to say today still touches on something to which very few people can give their consent in our present time. Many may perhaps regard it as a reverie, a fantasy; but some will at least accept it alongside other hypotheses put forward about the development of humanity. For those who penetrate spiritual science in the way that I will dare to describe in the next lecture, it will not be a hypothesis, but a real research result that can be put alongside other scientific research results. The things that have to be discussed sound strange because the very science that today believes it stands firmly on the ground of the factual, the true, the only thing that can be attained, limits itself only to what the outer senses perceive, what the mind, bound to the senses and the brain, can explore of things. And that is why today it is often considered unscientific to speak of a research method that reaches to other powers of the soul, which make it possible to see into the supersensible and the way the supersensible plays into the sensory. By means of this method of research, by means of spiritual science, one is not merely led to the abstract imagination to which Herman Grimm was led in regard to the folk epic, but one is led to something that goes far beyond imagination, that represents a quite different state of soul or consciousness than that which man can have at the present moment in his development. And so, through spiritual science, we are led back to human prehistory in a completely different way than through ordinary science.

Today, ordinary science is accustomed to looking back on the development of humanity in such a way that what we call human beings today have gradually developed from lower, animal-like creatures. Spiritual science does not confront this modern research with a combative attitude, but fully recognizes the greatness and power of the achievements of this natural science of the 19th century, the significance of the idea of a transformation of the animal forms from the most imperfect to the perfect, and an attachment of the outer human form to the most perfect animal form. But it cannot stop at such a view of the becoming of man, of the becoming of organisms in general, which would present itself if one could survey with an external sensory view that which has taken place in the organic world up to man in the course of earthly events. Today, in spiritual science, the human being stands alongside the animal world. We see the variously shaped animal forms in the world around us. We see the human race spread out over the earth as a unified entity in a certain way. In spiritual science, we also have an unbiased view of how everything in the outer form speaks for the relationship between man and the other organisms, but in spiritual science, when we trace the development of humanity backwards, we cannot go back so far that we can directly place the stream of humanity into the animal series of development in some distant past. For we find, when we go back from the present into the past, that we cannot, anywhere, directly attach the present human form, the present human being, to any animal form that we know from the present.

If we go back in the development of humanity, we first find, one might say, the soul forces, the powers of mind and feeling and will, that we also have in the present, developing in ever more primitive forms in humans. Then we go back to the mists of time, of which old documents tell us only very little. Even where we can go back as far as the Egyptians or the peoples of the Near East, we are led everywhere back to an ancient humanity, which, although more primitive in some respects, also has more magnificent the same powers of mind, and will forces, which have only recently reached their present development, but which we recognize as the most important human impulses, as the most important historical impulses, as far as we can trace back humanity by considering this present soul. Nowhere do we find the possibility of placing even the most ancient race of men in a special relationship to the present animal forms. This, which spiritual science must assert for itself, is recognized today even by thinking natural scientists. But if we go further back and consider how the human soul changes when we compare how a person thinks, say, scientifically or otherwise, how he applies his intellect and how his powers of feeling work, when we trace this back — oh, we can trace it quite accurately — to a certain time when it first shone forth in humanity. We might say that it first appeared in the sixth or seventh century before Christ. The whole configuration of present-day feeling and thinking does not go back farther than the times of which we are told as the times of the first Greek natural philosophy.

If we go further back and have an unprejudiced eye, we find, without yet touching on spiritual science, that not only does all present-day scientific thought cease in the past, but that the human soul is in a completely different state altogether, in a much more impersonal state, but also in such a state that we have to address its powers much more as instinctively. Not in the sense that we are saying that people in this period acted on instincts like those of animals today, but the guidance of reason and intellect, as it exists today, was not there. Instead, however, there was a certain instinctive, direct certainty in people. They acted on the basis of direct, elementary impulses; they did not control them through the intellect tied to the brain. There we find, however, that in the human soul those powers still prevail unmixed, which we today have separately as powers of reason, and those powers, which we today carefully separate from the powers of reason and lead to science, the powers of imagination. Imagination, understanding and reason, they all work together in those ancient times. The further back we go, the more we find that we can no longer speak of what prevailed in the soul of human beings, what worked there as imagination and understanding, as we call a soul power today, when we call it imagination. Today we know very well that when we speak of imagination, we are speaking of a soul force whose expressions we cannot really apply, to which we cannot ascribe reality. The modern human being is careful in this matter, he is careful not to mix together what imagination gives him with what the logic of reason tells him. If we look at what the human mind expresses in those prehistoric times before imagination and reason appear separately, then we feel an original, elementary, instinctive power prevailing in the souls. We can find characteristics of today's imagination in it, but what – if we use the term – imagination gave the human soul back then had something to do with a reality. Imagination was not yet imagination, it was still – I must not be afraid to use the expression directly – clairvoyant power, was still a special soul faculty, was the gift of the soul through which man saw things, saw facts that are hidden from him today in his developmental epoch, when understanding and reason are to be particularly developed. Those powers that were not imagination but clairvoyant power penetrated deeper down into hidden forces and hidden forms of existence that lie behind the sensual world. This is what an unbiased consideration must lead us to: that when we look back at the development of humanity, we have to say to ourselves: Truly, we must take the word evolution, development, seriously.

That humanity in the present, in the last centuries and millennia, has come to its present high level of rational and intellectual powers, so to speak, is a result of development. These soul powers have developed out of others. And while our present soul powers are limited to what presents itself in the external sense world, an original humanity, which of course had to do without science in the modern sense, without the use of reason in the modern sense, an original human soul power at the basis of all individual peoples looked into the foundations of existence, into a realm that, as a supersensible one, lies behind the sensual. Once upon a time, all peoples possessed clairvoyant powers as part of the human soul. It was out of these clairvoyant powers that the present human powers of understanding and reason were formed, as well as the present way of thinking and feeling. These soul powers, which we may refer to as clairvoyant powers, were such that the human being felt at the same time: I am not the one who is thinking and feeling within me. Man felt as if he had been given over, with all his physicality and also with his soul being, to higher, supersensible powers that were working and living in him. Thus man felt like a vessel through which supersensible forces themselves spoke. If one considers this, one also understands the meaning of the further development of humanity. Human beings would have remained dependent beings, who could only have felt themselves to be vessels, as shells of powers and entities, if they had not progressed to the actual use of intellect and reason. Through the use of intellect and reason, man has become more independent, but at the same time, for a while of development, he has also been cut off from the spiritual world in certain respects, cut off from the supersensible foundations of existence. In the future, this will change again. The further we go back, the deeper the human soul sees into the foundations of existence through clairvoyant powers, and sees how those forces that worked on the human being himself in prehistoric times emerged from these foundations of existence until a point in time when all conditions on earth were quite different from today, when they were such that the forms of living beings were much more mobile, much more subject to a kind of metamorphosis than today. Thus we have to go back far from what is called the present human cultural period, we have to observe human forms and animal forms side by side. And much further back than is usually believed today is the separation of the animal form from the human form. The animal forms then solidified, became more immobile at a time when the human form was still quite soft and pliable and could be shaped and molded by what was experienced inwardly by the soul. In this way, we come back to a time in human development that is beyond our present consciousness, but for which another consciousness was present in the soul, one that was connected to the clairvoyant powers that have just been characterized. Such a consciousness, which could look back into the past and saw the development of humanity in its origin from the past already in complete separation from all animal life, also saw how human forces ruled, but still in a living connection with the supersensible forces that played into it. It saw what in the times when, for example, the Homeric epics were written was only present as an old echo, and what was present to a much greater extent in even earlier times. If we go back to the time before Homer, we find that people had a clairvoyant consciousness that, as it were, remembered human events from prehistoric times and was able to tell the story of the origin of man from memory. By Homer's time, the situation was such that people felt that the old clairvoyant consciousness was dwindling, but they still felt that it was there. That was a time when man did not speak of himself as an independent, egoistic being, but when gods and supersensible spiritual forces spoke through him. So we must take it seriously when Homer does not speak of himself, but when he says: Sing to me, O Muse, of the wrath of Achilles! Sing in me, higher being, being that speaks through me, that takes possession of me as I sing and say. This first line of Homer is a reality. We are not referred to ancient dynasties that are similar in the ordinary sense to our present humanity, but we are pointed to the fact by Homer himself that there were other people in primeval times, people in whom the supersensible lived. And Achilles is definitely still a personality from the transitional period from the old clairvoyance to the modern way of looking at things, which we already find in Agamemnon, which we find in Nestor and Odysseus, but which is then further developed into a higher way of looking at things. Only in this way do we understand Achilles when we know that Homer wanted to depict him as a member of the ancient human race who lived in a time that lies between the time when people still directly reached the ancient gods and the present time of humanity, which begins with Agamemnon.

Likewise, we are referred to a human prehistory in the Central European Nibelungen saga. The whole presentation of this epic shows us this. We are already dealing with people of our present time in a certain respect, but with such people of our present time who have preserved something from the time of ancient clairvoyance. All the qualities that Siegfried is said to have, that he can make himself invisible, that he has powers through which he overcomes Brunhilde, which an ordinary mortal cannot overcome, all this shows us, along with the other things that are told about him, that we have in him a man who, as in an inner human memory, has carried the achievements of the ancient powers of the soul, which were linked to clairvoyance and connection with nature, over into the present human condition. At what transition does Siegfried stand? This is shown by Brunhilde's relationship to Kriemhilde, Siegfried's wife. It cannot be explained in detail here what the two figures mean. But we can make sense of all these legends if we see in the figures that are presented to us pictorial representations of inner clairvoyant or remembered clairvoyant conditions. Thus we may see in Siegfried's relation to Kriemhilde his relation to the powers of his own soul as they rule in him. His soul is, as it were, a transitional soul, and this is because Siegfried, with the treasure of the Nibelungs, that is, with the clairvoyant secrets of ancient times, brings something into the new time that at the same time makes him unsuitable for his present time. The men of the old time could live with this Nibelung hoard, that is to say with the old clairvoyant powers. The earth has changed its conditions. Thus Siegfried, who still carries an echo of the old time in his soul, no longer fits into the present, and so he becomes a tragic figure. How can the present relate to what is still alive for Siegfried? For him, something of the old clairvoyant powers is still alive, because when he is overcome, Kriemhilde remains. She is brought the hoard of the Nibelungs, she can use it. We learn that later on, the hoard of the Nibelungs will be taken from her by Hagen. We can see that in a way, Brunhilde is also able to work with the old clairvoyant powers. In this way, she is opposed to those people who fit into the then-present: Gunther and his brothers, Gunther above all, for whom Brunhilde has no time. Why is that? Well, we know from the saga that Brunhilde is a kind of Valkyrie figure: in other words, something in the human soul, and specifically that with which, in ancient times, man was still able to unite through clairvoyant powers, but which has withdrawn from man, has become unconscious, and with which man, as he currently lives in the age of reason, can only unite after death. Hence the union with the Valkyrie at the moment of death. The Valkyrie is the personification of the living soul forces that are in the present human being, those soul forces that the old clairvoyant consciousness was able to perceive, but which the present human being only experiences when he passes through the gate of death. Only then is he united with this soul, which is represented in Brunhilde. Because Kriemhilde still knows something of the old clairvoyant times and the powers that the soul receives through ancient clairvoyance, she becomes a figure whose anger is described, as in the Iliad the anger of Achilles. This is sufficiently indicated to us that the people who were still endowed with clairvoyant powers in ancient times did not control with reason, did not let reason prevail, but acted directly from their most elementary, most intense impulses. Hence the personal, the directly egoistic, in both Kriemhilde and Achilles.

The whole matter becomes particularly interesting when we consider the folk epics, if we add Kalewala to the folk epics listed. We will be able to show, today, because of the limited time, that spiritual science in our present time can only point to the old clairvoyant states of humanity because it is possible today, again — albeit in a more advanced way, permeated by reason, not dream-like — to evoke clairvoyant states through spiritual training. Modern man is gradually growing into an age in which hidden powers will arise from the depths of the human soul, pointing to the supersensible. These powers will be guided by reason, not uncontrolled by it. They will point to the supersensible realm, so that we will become familiar again with the realms of which the old folk epics speak to us from the dim consciousness of ancient times. Therefore, we can say: One learns to recognize that it is possible to gain a revelation of the world, not only through the external senses, but through something supersensible that underlies the external physical human body.

There are methods – which will be discussed in the next lecture – by which man can make the spiritual supersensible inner being, which is so often denied today, independent of the sensual outer body, so that man does not live in an unconscious state as in sleep, when he becomes independent of his body, but perceives the spiritual around him. In this way, modern clairvoyance shows man the possibility of living cognitively in a higher, supersensible body, which, like a vessel, fills the ordinary sense body. Spiritual science calls it the etheric body. This etheric body rests within our physical body. When we detach it inwardly from the physical body, we can enter into the state of perception through which we become aware of supersensible facts. We become aware of two kinds of supersensible facts. Firstly, we become aware of it at the beginning of this clairvoyant state, when we begin to know that we no longer see through our physical body, we no longer hear through our physical body, and we no longer think through the brain that is bound to the physical body. At first, we know nothing of the external world. — I am telling you facts that can only be explained in more detail in the next lecture. — But the first step of clairvoyance leads us all the more to an insight into our own etheric body. We see a supersensible physicality of human nature that underlies it and that we can only address as something that works and creates like a kind of inner architect, inner foreman, that permeates our physical body in a living way. And then we become aware of the following.

We become aware that what we perceive in ourselves, what we perceive as the actual living part of our etheric body, is, on the one hand, limited and modified by our physical body, so that it is, as it were, clothed on the physical side. In that the etheric body lines the eyes and ears and the physical brain, we belong, as it were, to the earthly element. Through this we perceive how our etheric body becomes a specific, individual, egoistic human being, integrated into the sheath of our physical body. On the other hand, however, we perceive how our etheric body leads us precisely into those regions where we stand impersonally before a higher, supersensible reality, something that is not us, but that is present in us with full presence, something that works through us as spiritual, supersensible power and strength. In spiritual scientific observation, the inner life of the soul then breaks down into three parts, which are enclosed in three outer bodily sheaths, filling them. We initially live with our soul in such a way that we experience in it what our eyes see, our ears hear, our senses can grasp in general, and what our mind can comprehend. We live with our soul in our physical body. Insofar as our soul lives in the physical body, we call it the consciousness soul in spiritual science, because it is only through the complete integration into the physical body in the course of becoming human that it has become possible for the human being to become aware of himself. Then the modern clairvoyant, in particular, also gets to know the life of the soul in what we have called the etheric body. The soul lives in the etheric body in such a way that it has its powers, but the soul's powers work in such a way that we cannot say that they are our personal powers. They are general human powers, powers through which we are much closer to the hidden facts of nature as a whole. Insofar as the soul perceives these forces in an outer shell, namely in the etheric body, we speak of the mind or emotional soul as a second soul element. So that just as we find the consciousness soul enclosed in the shell of the physical body, we have the mind or emotional soul enclosed in the etheric body. And then we have an even more delicate body through which we can reach up into the supersensible world. Everything that we experience inwardly as our very own secrets, at the same time as that which is hidden from consciousness today and which in the time of ancient clairvoyance was felt as the formative forces in the human process of development, which was felt as if one could look back into the events of the dim and distant past, we ascribe all this to the sentient soul, ascribe it to it in such a way that it is enclosed in the finest human body, in what we — please, do not be put out by the expression, take it as a terminus technicus — call the astral body. It is the part of the human being that connects to the external earthly that inspires the human being, which he cannot perceive through the external senses, nor can perceive when he looks into the etheric body through his own inner being, but what he perceives when he becomes independent of himself, of the etheric body, and is connected with the forces of his origin.

Thus we have the sentient soul in the astral body, the mind or emotional soul in the etheric body, and the consciousness soul in the physical body. In the days of ancient clairvoyance, people were more or less instinctively aware of these things, for they looked within themselves and saw this threefold soul. Not that they analyzed the soul intellectually, but because they had a clairvoyant consciousness, the threefold human soul stood before them: the sentient soul in the astral, the mind or emotional soul in the etheric, and the consciousness soul in the physical body. Looking back, they saw how the outer man, the physical form, developed out of what is now before us as the threefold soul-forces. They sensed that this threefold division is born out of supersensible creative powers. They sensed that the sentient soul is born out of supersensible creative powers, which gave man the astral body, that body which he not only has like his etheric and physical bodies between birth and death, but which he takes with him when he passes through the gate of death, and which he already had before he came into existence through birth. Thus the old clairvoyants saw the sentient soul connected with the astral body and that which, so to speak, has an inspiring effect on man from the spiritual worlds and creates his astral body, as the one creative power that forms man out of the world as a whole. And as a second creative power, they saw what we have today as a result of the mind or emotional soul, and what creates the etheric body in such a way that this etheric body transforms all external substances, all external matter, so that they can permeate the physical human form in the human, not the animal, sense. The creative spirit for the etheric body, which manifests itself in our mind soul, was seen by the ancient seers as a superhuman cosmic power, working into physical matter as in magnetism, and into man. They looked up into the spiritual worlds and saw a divine spiritual power that shapes and forges the etheric body of the human being so that this etheric body becomes the master craftsman, the architect, who reshapes outer matter, confuses it, pulverizes it, grinds it, so that what otherwise exists as matter is structured in the human being and the human being acquires human abilities. The ancient clairvoyants saw how this creative power artfully transforms all matter so that it could become human matter. Then again they looked at the third, at the consciousness soul, which actually makes the egoistic human being, which is the transformation of the physical body, and they attributed those powers that prevail in this physical body solely and exclusively to the line of inheritance, to what comes from father and mother, from grandfather and great-grandfather, in short, what is the result of human powers of love, of human powers of reproduction. In this they saw the third creative power. The power of love works from generation to generation.

The ancient seers saw three powers, a creative being that our sentient soul ultimately evokes by forming the astral body in man, which powers can be inspired because it is the body that a person had before becoming a physical being through conception, the body that a person will have when he has passed through the gate of death. This formation of forces, or, as we might better say, this heavenly formation in man, lasts while the etheric and physical bodies pass away. At the same time, for the old seers this was what their direct experience revealed to them as being capable of bringing all culture into human life. That is why they saw in the Bringer of the astral body that power which brings in the divine, which itself consists only of the permanent, through which the eternal sings and sounds into the world. And the old seers, from whom — I say it unashamedly — the figures of Kalewala have sprung, have presented the living plastic embodiment of that power of creation that penetrates to us in the result of the sentient soul, that inspires the divine into the human, in Wäinämöinen. Wäinämöinen is the creator of that human limb that outlasts birth and death and that brings the heavenly into the earthly. And we see the second figure in Kalewala: Ilmarinen. When we go back to the ancient clairvoyant consciousness, we find that Ilmarinen creates everything that is an image in its living formation from the forces of the earth and from what does not belong to the sensual earth but to the deeper forces of the earth, starting from the etheric body. In Ilmarinen, we see the bringer of that which transforms all matter, that which surrounds it. We see in him the smith of the human form. And we see in the Sampo the human etheric body, forged by Ilmarinen out of the supersensible world, so that the sensual matter can be pulverized and then passed on from generation to generation, so that the human consciousness soul continues to work in the physical human body through the forces that the third divine supersensible being gives from generation to generation through the forces of love. We see this third divine supersensible power in Lemminkäinen. Thus we see deep secrets of the origin of mankind in the forging of the Sampo, we see deep secrets from the ancient clairvoyant consciousness at the bottom of Kalewala and thus we look back into human prehistory, of which we may say: Not at that time was the age when one could have dissected natural phenomena with reason. Everything was primitive, but in the primitive lived the intuition of what lies behind the sensual. Now it was the case that when these bodies of man were forged, when in particular the ethereal body of man, the Sampo, was forged, that it first had to be processed for a while, that man did not immediately have the powers that were thereby prepared for him by the supersensible powers. Once the etheric body has been forged, it must first become familiarized inwardly, as when we prepare a machine that must first be finished, so to speak, must first mature fully in order to be used. In the process of becoming human, there must always be intermediate periods between the creation of the corresponding limbs and the use of them. Thus man had forged his etheric body in distant primeval times. Then came an episode when this etheric body was sent down into human nature. Only later did it shine forth as the soul of the intellect. Man learned to use his powers as external natural forces, he brought forth from his own nature the hidden Sampo. We see this mystery of becoming human in a wonderful way in the forging of the Sampo, in the hiddenness, in the ineffectiveness of the Sampo, in the episode that lies between the forging and the recovery of the same. We see the Sampo first immersed in human nature, then brought out to the external forces of culture, which first appear as primitive forces, as described in the second part of Kalewala.

Thus everything takes on a deep meaning in this great national epic when we see in it descriptions of clairvoyantly acquired ancient processes of becoming human, of the coming into being of human nature from its various elements. I can assure you that I did not get to know Kalevala until long afterward. Once I had clearly visualized these facts about the development of human nature, it was a wonderful and surprising fact for me to rediscover in this epic what I was able to present more or less theoretically in my Theosophy, which was written at a time when I did not yet know a single line of Kalevala. And so we see how the secrets of humanity are revealed in what Wäinämöinen gives, he who is the creator of extrasensory inspiration: the story of the forging of the etheric body. But there is another secret hidden there. I understand, mind you, nothing of Finnish, I can only speak from the spiritual science. I would be able to express the word Sampo only and solely only by the fact that I would try to form a word that could arise in the following way: In the animals we see the etheric body so effective that it becomes the master builder for the most diverse forms, from the most imperfect to the most perfect. In the human etheric body, something has been forged that combines all these animal forms as if in a unity, with the only exception that the etheric body, that is, the Sampo, is forged over the earth according to climatic and other conditions, so that this etheric body has the special characteristics of the people, the special peculiarities of the people in its powers, that it shapes one people in this way and another differently. The Sampo is that for each people which constitutes the particular shape of the etheric body, which brings precisely this particular people into being, so that the members of this people have the same appearance in relation to what shines through their living and their physical being. Insofar as the same appearance is crafted out of the etheric in the human form, the forces of the etheric body lie in the Sampo. In the Sampo we thus have the symbol of the cohesion of the Finnish people, that which, in the depths of humanity, makes the Finnish nation have lived itself out in precisely this particular form.

But this is the case with every folk epic. Folk epics can only arise where culture is still enclosed in the forces of the Sampo, in the forces of the etheric body. As long as culture depends on the forces of the Sampo, the people bear the stamp of this Sampo. This etheric body therefore carries the character of the popular, the folk-like, in all of culture. When could a break in this popular, in this folk-like, occur in the course of the cultural process? It could happen when something entered the human cultural process that is not for one person, for one tribe, for one people, but for all of humanity. Something that is taken from such depths of human nature, from such subtleties and intimacies, and incorporated into the cultural process that it applies to all people without distinction of nationality, race and so on. But that was given when those powers spoke to people, not speaking to one people but to all humanity, those powers that are only so impersonal even in the sense of the folk, so finely and delicately hinted at in the end of Kalewala, in that the Christ is born of Mariata. When He is baptized, Wäinämöinen leaves the land, something has occurred that brings the special folk character together with the general human character. And here, at this point, where one of the most significant, concise, and magnificent folk epics flows into the description, into the completely impersonal – allow me the paradoxical expression – unpalestinianized description of the Christ impulse, Kalevala becomes particularly significant. It leads us particularly into what can be felt where the benefits and the happiness of the Sampo are felt as continuing to have an effect through all human development and at the same time in interaction with the Christian idea, with the Christian impulse. This is the infinitely delicate thing at the end of Kalewala. It is also what explains so clearly that what lies before this conclusion in Kalewala belongs to the pre-Christian era. But just as everything universally human will only continue to exist by preserving the individual, so the individual folk cultures, which derive their essence from the ancient clairvoyant states of the peoples, will continue to live in the universally human. And so everything that Kalewala indicates as Christian at the end will always combine and retain its special consequence through the never-ending effect that is hinted at in the inspirations of Wäinämöinen. For Wäinämöinen means something that belongs to that human part that is above birth and death, that walks with man through all human becoming. Thus, such epics as Kalevala present something to us that is immortal, that can be imbued with the Christian idea, but that will assert itself as something individual, that will always prove that the general human essence, just as white sunlight is divided into many colors, will live on in the many folk cultures. And because this general humanity in the essence of folk epics permeates the individual, which in turn shines into and speaks to every human being, that is why the individualities of the peoples live so much in the essence of their folk epics. That is why the people of old, who in their clairvoyance saw the essence of their own nationality as it is described in all folk epics, stand so vividly before our eyes. But we can get to know it in a very wonderful way when humanity is embraced in its intimacies by circumstances such as those in which the Finnish nation lives, where these, lying at the depths of the soul, are presented in such a way that they can be directly compared with what the most modern spiritual science can reveal to us about human secrets.

Thus, my dear audience, such folk epics are at the same time a living protest against all materialism, against all attempts to derive man from purely external material forces, material conditions, material entities. Such folk epics, especially Kalewala, tell us that man has his origin and primal state in the spiritual and soul. Therefore, a renewal, a re-fertilization of old folk epics can also provide immeasurably great services in the most vital sense of spiritual, of intellectual culture. For just as spiritual science today seeks to renew human consciousness in the sense that humanity is rooted not in matter but in spirit, so a close examination of an epic like Kalewala shows us that the best that man has, and the best that man is, comes from the spiritual and soul. In this sense, it was interesting to me that one of the runes, the kanteles, immediately, I would say, protests against an interpretation of what appears in Kalevala in a materialistic sense. That instrument, that harp-like instrument with which the old singers sang from the old days, is depicted as if it were made of materials from the physical world. But the old rune protested against this, protested in a spiritual-scientific sense, one might say, against the fact that the string instrument for Wäinämöinen was made of natural products that the senses can see. In truth, the old rune says, the instrument on which man plays the wise melodies that come to him directly from the spiritual world comes from the spiritual soul. In this sense, the old rune is to be interpreted entirely in the spiritual-scientific sense, a living protest against the interpretation of what man is capable of in the materialistic sense, an indication that what man possesses , what his nature is and what is only symbolically expressed in such an instrument as that attributed to Wäinämöinen, that such an instrument originates from the spirit and that the whole nature of man originates from the spirit. It can be regarded as a motto for the spirit of spiritual science, the old Finnish folk rune, which is translated into German as follows, and in which I can summarize the basic tone, the basic nuance of what the lecture wanted to explain about the nature of folk epics:

Those who believe that
And are in error,
Those who believe that Wäinämöinen
Made the kantele,
Our beautiful stringed instrument,
From the jaws of the pike,
And that he spun strings
From the tail of the hiisi horse.
It was made out of necessity,
Then sorrow bound its parts,
Bitter tears of longing span
And the sufferings their strings.

Thus all being is not born out of material, but out of spiritual-soul, so this old folk rune, so again spiritual science, which wants to place itself in the living cultural process of our time.

It might seem unusual to speak about practical questions in education from the standpoint of a particular philosophy—that is, anthroposophy. In this case, however, the reason for speaking about education arises from the practice of teaching itself.

As you know, I will speak tonight of the way of teaching being practiced at the Waldorf school in Stuttgart. The pedagogical ideas and goals proposed through anthroposophy have been, for the most part, established at the Waldorf school. A few years ago everyone was talking about problems in education, and industrialist Emil Molt decided to create a school for the children of the workers in his factory. He turned to me to provide the pedagogical content and direction for that school.

At first, we dealt only with a particular group of children who came from a particular class—proletarian children connected with the Waldorf Company and with some children whose parents were members of the Anthroposophical Society. However, we soon extended the task of the school. We began originally with about 150 children in eight classes, but we now have eleven classes and over 700 children. Before that, a group of friends within the circle of anthroposophy made a trip to Dornach, Switzerland to attend a conference on education at the Goetheanum at Christmas. As a result, I was invited to lecture at Oxford this past August. Following the Oxford lectures, the Educational Union formed in order to bring the educational principles I will discuss today to a greater application in England.

I need to mention these circumstances so you will not think our discussion this evening is to be theoretical. You should realize that I want to speak about a genuinely practical manner of educating. I need to emphasize this also because this evening we will, of course, be able to mention only a few things. Those things I can bring up will also be rather incomplete compared to the reality of those principles of education, since they are not about “programs” but about practice. When we speak of practice, we can only speak in terms of examples taken from that practice. It is much easier to talk about a program, since you can speak in generalities and about general principles. We cannot do that when speaking of the Waldorf school education due to its own distinctive characteristics. As I mentioned before, our concern is to begin pedagogy and education derived from a spiritual-scientific perspective, a perspective that can lead us to a true comprehension of the human being, and thus to a true comprehension of the nature of a child.

Painters or other artists must learn two things in order to practice their art. In the case of painters, they must first learn a particular skill for observing form and color. The artist must be able to create from the nature of form and color and cannot begin with some theoretical comprehension of them. The artist can begin only by living within the nature of form and color. Only then can the artist learn the second thing, namely, technique. Spiritual science does not comprehend education as an academic or theoretical field. Spiritual science sees it as a genuine art, as an art that uses the most noble material found in the world—human beings. Education is concerned with children who reveal so marvelously to us the deepest riddles of the cosmos. Children allow us to observe from year to year, even from week to week, how physiognomy, gestures, and everything else they express reveal spirit and soul as a divine gift of the spiritual worlds hidden deep within them. The perspective I am speaking of assumes that, just as the painter must learn to properly observe how form and color—the activity arising through the hands, soul, and spirit—result from that understanding, so the artist in teaching must be able to follow the essence of the human being revealed in the child. However, this is not possible if you do not elevate your capacity to observe above the level of common consciousness—that is, if you cannot gain a true observation of soul and spiritual activities in life. That is precisely the objective of anthroposophy. What contemporary people typically call “cognition” addresses only the corporeal—that is, what speaks to the senses. If people have not risen to a genuine comprehension of the spirit, how can they learn to understand the soul? They can gain understanding of the soul only by understanding the expressions and activities of their own soul. Through self-observation, they learn about their own thinking, about their own feeling and willing. Those are aspects of the soul. They comprehend the soul only through reasoning. The senses perceive the sense perceptible. However, such people can understand the soul only by forming a judgment about those characteristics within themselves and then concluding that they have something like a soul.

Anthroposophy does not begin with that ordinary way of thinking. Instead, it seeks to systematically develop those forces sleeping within the human soul so that (don’t be surprised by my expression) a kind of precise clairvoyance results. With precise clairvoyance, you can penetrate the characteristics of the soul to see what is truly the soul. You can perceive the soul through that spiritual vision just as you can recognize colors through the eyes or tones through the ears. Through normal consciousness we can comprehend the spirit active in the world only as a conclusion. If we insist on remaining within normal consciousness, then we can say that we see only the phenomena of nature or of the soul. From that, we conclude that a spiritual foundation exists. Our thinking concludes that spirit and soul are at the foundation of what exists physically. Anthroposophy develops forces sleeping in the soul, organs of spiritual perception through which we can experience the spirit through living thinking, not merely as a conclusion.

You can have a genuine understanding of the human being only when you have seen the soul, and when you can experience the spirit in living thought. A living understanding of the human being arises that can permeate you through spiritual science, so that you can see in every moment of the developing child’s life how the spirit and soul act in the child. You do not see the child only from outside through the senses; you see also the sense perceptible expression of the soul. You do not work with just a revelation of the soul, but with the actual substance of the soul that you can see, just as your eyes see colors. You can begin with how spirit works within the child because, through anthroposophy, you can understand how to comprehend spirit with living thought.

Thus, the art of teaching I am speaking of here begins with a living comprehension of the human being, along with a comprehension of the development taking place in the child at every moment of life. When you understand in that way how the material we work with in teaching is the most noble, when you recognize how your teaching can affect the human being, then you can see many things differently than possible through ordinary consciousness. You can then teach and give educational guidance based on that knowledge. You can, through direct practical interaction with the child, develop what you can see in the soul and experience in the spirit.

Observation that is truly alive shows that spirit exists within the child no less than in the adult. However, that spirit lies hidden deep within the child and must first conquer the body. If we can see that spirit before it speaks to us through language or reveals itself through intellectual thought, we can receive an impression of the marvelous way spirit’s divine gift affects the child’s organism. You will then get an impression of why we certainly cannot say that the physical nature of the human being is one thing, and spirit another. In children you can see how spirit, much more so than with adults, works directly on the physical—that is, how spirit completely permeates the physical. As adults, we have spirit to the extent that we need to think about the world. Children, on the other hand, have spirit to the extent that they need to form their organism through spiritual sculpting. Much more than people believe, the human physical organism throughout all of earthly life is the result of how that spirit hidden within the child develops the physical organism. To avoid speaking abstractly, I would like to present some concrete examples.

If you look at a child only as conventional science does, so that you only perceive what ordinary physiology presents through dissection—that is, if you do not have a spiritual view of the child—you will not see the effect of all the different events on the child’s physical organism. For instance, the child does something and is shouted at by an adult. That makes a very different impression on the child than it would on an adult, if one were to shout at the adult. We must remember that a child functions very differently than an adult. The adult’s sense organs exist on the surface of the body. Adults can control with their intellect what comes through the sense organs. Adults can form fully developed will from within when confronted with sense impressions. However, the child is completely surrendered to the external world. If I may express it pictorially (but I mean this to a certain degree in a literal sense), the child is entirely a sense organ. Allow me to be very clear about this. Look at an infant. If we look with an external understanding at an infant, it appears that the baby feels and sees the world just as an adult does, except that the infant’s intellect and will are not as well developed as in adults. That is, however, not the case at all. Adults feel taste only on their tongue and gums. What takes place only at the surface in adults permeates the child’s organism right into the innermost depths. In a way, children perceive taste throughout their bodies when they eat. They perceive light throughout themselves when light and colors enter their eyes. That is not simply pictorial; this is actually how it is. When light shines on children, the light vibrates not only in their nervous system, it also vibrates in their breathing and throughout their circulatory system. Light vibrates throughout the entirety of the child’s organism in just the same way light acts within the adult’s eye only. The child is, throughout the entire body, a sensing organ. Just as the eye is completely occupied with the world and lives entirely in light, children live entirely in their surroundings. Children carry spirit within themselves in order to absorb everything that lives in their physical surroundings into their entire organism. Because of this, when we yell at a child, our yelling places the entire body into a particular kind of activity. When we yell at a child, a certain inner vibration occurs that is much stronger than that in an adult, who can make certain inner counteractions. What happens then is a kind of stopping short of the spiritual and soul life, which affects the child’s physical body directly. Thus, when we often yell at and frighten a child, we affect not only the child’s soul, but the child’s entire physical body. Depending on how we act around children, we can affect the health of human beings all the way into the final years of old age.

The most important means of teaching a very young child is through the way we, as adults, act when in the child’s presence. If children experience a continuous hustle and bustle, a continuous hastiness in their environment, then they will take up an inner tendency toward haste within their physical body. If you truly understand human beings so that you can observe their spirit and soul, you can see in children of eleven or twelve whether they were brought up in a restless or hurried environment, in a more appropriate environment, or in one where everything moved too slowly. We can see it in the way they walk. If the child was brought up in a hurried environment, one where everything proceeded with extreme restlessness, one where impressions continually changed, then the child will walk with a light step. The kind of environment the child had makes an impression on the child, even in the way of walking, in the step. If a child had insufficient stimulus in the surroundings so that continuous boredom was experienced, we see the reverse in how the child walks in later life with a heavy step. I mention these examples because they are particularly visible, and because they show how we can observe people better. Through this example, you can see what we are able to give to children when we see them properly in early childhood. During early childhood, children imitate their surroundings. They are particularly imitative in learning what they should do in their souls—that is, what is moral. I would like to give an example of this as well.

Those who have had to deal with such things can also experience them. For example, a father once came to me and said that his son had always been a good boy and had always done what the parents had found morally pleasing. But, now he had stolen money. Well, in such a case, anyone who truly understands human nature would ask where the child had taken the money. The father replied, “from the cupboard.” I then asked further whether someone removed money from the cupboard every day. “The child’s mother,” was the reply; thus, the child had seen the mother remove money from the cupboard every day. Young children are imitative beings who dedicate the entire soul to their surroundings, and, therefore, they do what they see happening in the surroundings. The young child does not respond to reprimands, does not respond to “do” and “don’t.” Such things are not strongly connected with a child’s soul. Children do only what they see happening in their surroundings. However, children see things much more exactly than adults do, even though they are unconscious of what it is they see. What children see in their surroundings leaves an imprint on their organism. The entire organism of the child is an imprint of what occurs in the surroundings.

Contemporary understanding overvalues way too much what is called “heredity.” When people see the characteristics of some adult, they often say such traits are inherited by purely physical transfer from one generation to another. Those who truly understand human beings, however, see that children’s muscles develop according to the impressions from their surroundings. They can see that, depending on whether or not we treat a child with tenderness and care, with love or in some other manner, the child’s breathing and circulation develop according to the feelings experienced. If a child often experiences someone approaching with love, who instinctively falls into step with the child and moves at the tempo required by the child’s inner nature, then the child will, in subtle ways, develop healthy lungs. If you want to know where the traits for a healthy adult physical body arise from, you must look back to when the child was affected as one great sense organ. You must look at the words, the gestures, and the entire relationship of the child to the surroundings, and how these things affected the child’s muscles, circulation, and breathing. You will see that a child imitates not just in learning to speak—which depends entirely on imitation, even into the bodily organization that makes speech possible—but you will see that the child’s whole body, particularly in the more subtle aspects of the physical body, reflects what we do in the child’s presence.

To the extent that a person’s physical body is strong or weak, that the physical body can be depended upon, gratitude or blame for the way one walks through life, even in old age, is due to the impressions made on a person as a small child.

What I just said about growing children being imitative beings applies throughout the first period of childhood, that is, from birth until the change of teeth at approximately age seven. At that time, the child goes through many more changes than is generally thought. In order to build a secure foundation for a genuine art of education and teaching, we need to fully penetrate what occurs in the child’s development; that is what I want to discuss in the second part of the lecture after this first part has been translated.

(Rudolf Steiner paused at this point while George Adams delivered the first part of this lecture in English.)

At around age seven, the change of teeth is not just a physical symptom of transformation in human physical nature, but also indicates the complete transformation of the child’s soul. The child is primarily an imitative being until the change of teeth. It is in the child’s nature to depend on the forces that arise from imitation for the physical body’s development. After approximately age seven and the change of teeth, children no longer need to be physically devoted to their environment, but instead need to be able to be devoted with the soul. Everything that occurs in the child’s presence before the change of teeth penetrates the depths of that child’s being. What penetrates the child during the second period of life is due to an acceptance of the authority of the child’s teachers. The child’s desire to learn such adult arts as reading and writing does not arise out of the child’s own nature, but expresses the acceptance of that natural authority. It is a tragic pedagogical error if you believe children have any desire to learn those things, things that serve as communication for adults! What actually acts developmentally on a child are the things that arise from the child’s loving devotion toward an accepted authority. Children do not learn what they learn for any reason found in the instruction itself. Children learn because they see what an adult knows and is able to do, and because an adult who is the child’s accepted educational authority says this or that is something appropriate to be learned. That goes right to the child’s moral foundation.

I would remind you that the child learns morality through imitation until the change of teeth. From the age of seven until about fourteen—that is, from the change of teeth until puberty—the child learns everything through loving acceptance of authority. We cannot achieve anything with children through the intellect, that is, with commandments such as “this is good” or “that is evil.” Instead, a feeling must grow within the child to discover what is good based on what the accepted authority indicates as good. The child must also learn to feel displeasure with what that accepted authority presents as evil. Children may not have any reason for finding pleasure or displeasure in good or evil things other than those revealed by the authority standing beside them. It is not important that things appear good or evil to the child’s intellect, but that they are so for the teacher. This is necessary for true education.

It is important during that period for all morality, including religion, to be presented to the child by other human beings; the human relationship with the teachers is important. Whenever we think we teach children by approaching them through intellectual reasoning, we really teach in a way that merely brings inner death to much within them. Although children at that age are no longer entirely a sense organ, and their sense organs have now risen to the surface of the body, they still have their entire soul within. Children gain nothing through intellectualization, which brings a kind of systemization to the senses, but they can accept what the recognized authority of the teacher brings to them as an ensouled picture.

From the change of teeth until puberty, we must form all our teaching artistically; we must begin everywhere from an artistic perspective. If we teach children letters, from which they are to learn to read and write as is now commonly done, then they will have absolutely no relationship to those characters. We know, of course, that the letters of the alphabet arose in earlier civilizations from a pictorial imitation of external processes in things. Writing began with pictograms. When we teach the letters of the alphabet to the child, we must also begin with pictures. Thus, in our Waldorf school in Stuttgart, we do not begin with letters; we begin with instruction in painting and drawing. That is difficult for a child of six or seven years, just entering school, but we soon overcome the difficulties. We can overcome those difficulties by standing alongside the child with a proper attitude, carried within our authority in such a way that the child does indeed want to imitate what the teacher creates with form and color. The child wants to do the same as the teacher does. Children must learn everything along that indirect path. That is possible only, however, when both an external and an internal relationship exists between the teacher and pupil, which occurs when we fill all our teaching with artistic content. An unfathomable, impenetrable relationship exists between the teacher and child. Mere educational techniques and the sort of things teachers learn are not effective; the teacher’s attitude, along with its effect on the feelings of the child, is most effective; the attitude carried within the teacher’s soul is effective. You will have the proper attitude in your soul when you as a teacher can perceive the spiritual in the world.

I would like to give you another example to illustrate what I mean. This is an example I particularly like to use. Suppose we want to stimulate the child in a moral-religious way. This would be the proper way to do so for the nine- or ten-year-old. In the kind of education I am describing, you can read from the child’s development what you need to teach each year, even each month. Suppose I want to give a child of about nine an idea of the immortality of the human soul. I could tiptoe around it intellectually, but that would not leave a lasting impression on the child. It might even harm the child’s soul, because when I give an intellectual presentation about moralreligious issues nothing enters the child’s soul. What remains in the child’s soul results from intangible things between the teacher and child. However, I can give the child an experience of the immortality of the soul through artistically formed pictures. I could say, “Look at a butterfly’s cocoon and how the butterfly breaks through the cocoon. It flies away and moves about in the sunlight. The human soul in the human body is the same as the butterfly in the cocoon. When a human being passes through the gates of death, the soul leaves the body and then moves about in the spiritual world.”

Now, you can teach that to children in two ways. You can feel yourself to be above children and think that you are wise and children are dumb. You might feel that children cannot understand what you, in your wisdom, can understand about the immortality of the soul, so you will create a picture for them.

If I make up such a picture for the children while feeling myself to be superior to them, that will make an impression on the children that soon passes, but it leaves a withered place within them. However, I can also approach the child differently, with the attitude that I believe in this picture myself. I can see that I do not simply fabricate the picture, but that divine spiritual powers have placed the butterfly and cocoon into nature. The fluttering of the butterfly out of the cocoon is a real picture within nature and the world of what I should understand as the immortality of the soul. The emergence of the butterfly confronts me with the idea of immortality in a simple and primitive way. It was God Himself who wanted to show me something through that emerging butterfly. Only when I can develop such a belief in my pictures is the invisible and supersensible relationship between the child and myself effective. If I develop my own comprehension with that depth of soul and then give it to the child, that picture takes root in the child and develops further throughout life. If we transform everything into a pictorial form between the change of teeth and puberty, we do not teach the child static concepts that the child will retain unchanged. If we teach children static concepts, it would be the same as if we were to clamp their hands in machines so that they could no longer freely grow. It is important that we teach children inwardly flexible concepts. Such concepts can grow just as our limbs do, so that what we develop within the child can become something very different when the child matures.

Such things can be judged only by those who do not merely look at children and ask what their needs are or what their developmental capacities are. Only those who can survey all of human life can judge these things, which then become a rather intuitive way of teaching. I could give you an example of this. Suppose we have a school-age child that has inner devotion toward the teacher. I would like to illustrate the strength that could develop through an example. Those with insight into such things know how fortunate it is for later life when, during childhood, they heard about a respected relative they had not yet seen. Then, one day, they had the opportunity to visit that person. They went to visit that relative with a shyness and with everything that was contained in the picture developed within them. They stood there shyly as the door was opened. That first encounter with a highly respected person is certainly memorable. To have had the opportunity to respect someone in that way is something that takes deep root in the human soul, and it can still bear fruit in later life.

It is the same with all truly living concepts taught to children and not simply stuffed into them. If you can get a child to look up with true respect to you as a teacher, as an accepted authority, you then create something for the child’s later life. We could describe it as follows. We know that there are people who, when they have reached a certain age, spread goodness in their environment. They do not need to say much, but their words act as a kind of blessing; it is contained in their voice, not in the content of their words. It is certainly a blessing for people when, during their childhood, they met such people. If we look back on the life of such a person of fifty or sixty and see what occurred during childhood between the change of teeth and puberty, if we look at what that person learned, we realize that person learned respect, a respect for morality. We realize that such a person learned to look up to things properly, to look up to the higher forces in the world. We might say that such a person learned how to pray properly. When someone learns to pray in the right way, the respect they learn is transformed into powers of blessing in old age, powers that act like a good deed for others in their presence. To express it pictorially, someone who never learned to fold their hands in prayer as a child will never develop the strength later in life to spread their hands in blessing.

It is important that we do not simply stuff abstract ideas into children, but that we know how to proceed with children when we want to create within their souls something fruitful for all of life. Therefore, we do not abstractly teach children to read and write, but begin artistically with writing and allow all the abstraction within letters to arise from pictures. In that way, we teach children to write in a way appropriate to the child’s needs. We do not simply appeal to the child’s capacity to observe, to the head alone, but to the entire human being. First, we teach children to write. When the child has learned to write in this way—so that the child’s entire being, and not simply the head, participates in the picture—then what we give the child is appropriate. After children learn to write, they can learn to read. Anyone caught up in today’s school system might say that such children would learn to read and write more slowly than otherwise. However, it is important that the tempo of learning is proper. Basically, children should learn to read only after the age of eight, so that we can develop reading and writing pictorially and artistically.

Those who have genuine knowledge of human beings through true vision of soul and spirit can observe subtle details and then bring those observations into teaching. Suppose we have a child who walks too heavily. That comes about because the child’s soul was improperly affected before the change of teeth. We can improve the situation by enlivening what previously formed the child by teaching through artistically presented pictures. Thus, someone who truly understands the human being will teach a child who walks too heavily about painting and drawing. By contrast, a child whose step is too light, too dancing, should be guided more toward music. That has a tremendous moral effect on the child’s later character development. Thus, in each case, if we can truly see the human being, we will understand what we need to bring into our pictures.

Until the change of teeth the child’s closest and most appropriate place is within the circle of the family and the parents. Nursery school and play groups follow. We can appropriately develop games and activities when we understand how they affect the child’s physical organism. We need only imagine what happens when a child receives a store-bought doll, a “beautiful” doll with a beautifully painted face. We can see that such a child develops thick blood (these things are not visible in the normal anatomy) and that this disturbs the child’s physical body. We simply do not realize how much we sin in that way, how it affects the child. If we make for the child a doll from a few rags, and if this is done with the child—simply painting the eyes on the rags so that the child sees this and sees how we create the doll—then the child will take that activity into its body. It enters into the child’s blood and respiratory system.

Suppose we have a melancholic girl. Anyone who looks at such a child externally, without any view of the soul, would simply say, “Oh, a melancholic child; inwardly dark. We need to put very bright colors around her and make toys red and yellow for her wherever possible. We must dress the child brightly, so that she awakens in bright colors, so that she will be awakened.” No, she won’t! That would only be an inner shock for the child, and it would force all her life forces in the opposite direction. We should give a melancholic and withdrawn child blue or blue violet colors and toys. Otherwise, the bright colors would overstimulate such an inwardly active child. We can thus bring the child’s organism into harmony with her surroundings and cure what is perhaps too flighty and nervous because of being surrounded by bright colors. From a genuine understanding of the human being, we can gain an idea of what we should teach and do with children, right down to the finest details, and thus gain direct help for our work. You can see that this way of teaching might seem to support current ideas about what children should learn at a particular age—that we should stuff such things into them and about how we should occupy them. However, if you realize that children can take from their environment only what already exists within their bodies, then you might say the following. Suppose we have a child who does not tend to be robustly active, but always works in details—that is, tends to work rather artistically. If you insist that the child be very active outwardly, then just those tendencies within the child that are for detailed work will wither. The tendencies toward activity that you want to develop because you have deluded yourself into thinking that they are common to all humanity, that everyone should develop them, will also certainly wither. The child has no interest in that; the work assigned between the change of teeth and puberty is done, and nothing sticks, nothing grows within the child through forcing things. Throughout the kind of education we are discussing, it is always important that the teacher have a good sense of what lives within the child and can, from what is observed within the child’s body, soul, and spirit, practice every moment what is right through the teacher’s own instinct for teaching.

In this way, the teacher can see the pedagogy needed for the children. In the Waldorf school, we discover the curriculum in each child. We read from the children everything we are to do from year to year and month to month and week to week so that we can bring them what is appropriate and what their inner natures require. The teaching profession demands a tremendous amount of selflessness, and because of this it cannot in any way accept a preconceived program. We need to direct our teaching entirely toward working with the children so that the teacher, through the relationship to the children developed by standing alongside them, provides nothing but an opportunity for the children to develop themselves.

You can best accomplish this between the ages of seven and fourteen—that is, during elementary school—by refraining completely from appealing to the intellect, focusing instead on the artistic. Then, you can develop through pictures what the body, soul, and spirit need. Therefore, we should present morality as pictures when the child is about nine or ten years old. We should not provide moral commandments; we should not say that this or that is good or evil. Instead, we should present good people to the children so that they can acquire sympathy for what is good, or perhaps, present the children with evil people so that they can acquire antipathy toward what is evil. Through pictures we can awaken a feeling for the nature of morality. All of those things are, of course, only suggestions that I wanted to present concerning the second stage of childhood. In the third part of my lecture today, I want to show how we can bring it all together as a foundation for education—not merely education for a particular time in childhood, but for all of human life. We will continue with that after the second part has been translated.

(George Adams delivered the second part of the lecture.)

We can best see how this way of educating can achieve the proper effects for all of human life if we look specifically at eurythmy in education. The eurythmy we have performed publicly in London during the past days has a pedagogical side, also.

Eurythmy is an art in which people or groups of people express the movements in the depths of human nature. Everything expressed in those movements arises systematically from the activity within the human organism, just as human speech or song does. In eurythmy, no gesture or movement is haphazard. What we have is a kind of visible speech. We can express anything we can sing or speak just as well through the visible movements of eurythmy. The capacity of the entire human being for movement is repressed in speech, it undergoes a metamorphosis in the audible tones and is formed as visible speech in eurythmy.

We have brought eurythmy into the Waldorf school for the lowest grades all the way to the highest. The children, in fact, enter into this visible speech just as the soul makes a corresponding expression for the sounds of audible speech. Every movement of the fingers or hands, every movement of the entire body is thus a sound of speech made visible. We have seen that children between the change of teeth and puberty live just as naturally into this form of speech as a young child lives into normal audible speech. We have seen that the children’s entire organism—that is, body, soul, and spirit (since eurythmy is also a spirit and soul exercise) find their way just as naturally into eurythmy speech as they do into oral speech. Children feel they have been given something consistent with their whole organism. Thus, along with gymnastics derived from an observation of the physical body, we have eurythmy arising from an observation of the child’s spirit and soul. Children feel fulfilled in eurythmy movements, not only in their physical body or in an ensouled body, but in a spiritually permeated soul within a body formed by that soul. To say it differently, what people experience through eurythmy acts in a tremendously living manner on everything living within them as tendencies and, on the other side, has just as fruitful an effect on all of life.

Regardless of how well children do in gymnastics, if they perform these exercises only according to the laws of the physical body, these exercises will not protect the children from all kinds of metabolic illnesses later in life. For instance, you cannot protect them from illnesses such as rheumatism, which may cause metabolic illnesses later. What you gain through gymnastics results in a kind of thickening of the physical body. However, what you can effect by developing movements that arise from the spirit and soul makes the spirit and soul ruler of the bodies of the soul and physical for all of life. You cannot keep a sixty-year-old body from becoming fragile through gymnastics. If you educate a child properly, however, so that the child’s movements in gymnastics arise from the soul, you can keep the child’s body from becoming fragile in later life. You can inhibit such things if you teach pictorially during elementary school so that the picture that would otherwise occupy the soul can move into the body.

Thus, this pictorial language, eurythmy, is nothing but gymnastics permeated with soul and spirit. You can see that gymnastics permeated by soul and spirit is directed only toward a balanced development of the child’s body, soul, and spirit; and you can see that what can be ingrained during childhood can be fruitful throughout life. We can do that only when we feel like gardeners tending plants. The gardener will not, for example, artificially affect the plant’s sap flow, but will provide from outside only opportunities for the plant to develop itself. A gardener has a kind of natural reluctance to artificially alter plant growth. We must also have a respectfulness about what children need to develop within their own lives. We will, therefore, always be careful not to teach children in an unbalanced way. The principle of authority I discussed before must live deeply within the child’s soul. Children must have the possibility of learning things they cannot yet intellectually comprehend, but learn anyway because they love the teacher. Thus, we do not take away from children the possibility of experiencing things later in life.

If I have already comprehended everything as a child, then I could never have the following kind of experience. Suppose something happens to me around age thirty-five that reminds me of something I learned from a beloved teacher or a loved authority, something I had learned from that authority through my desire to believe. However, now I am more mature and slowly a new understanding arises within me. Returning in maturity to things we learned earlier, but did not fully comprehend, has an enlivening effect. It gives an inner satisfaction and strengthens the will. We cannot take that away from children if we respect their freedom and if we want to educate them as free human beings. The foundation of the educational principle I am referring to is the desire to educate people as free beings. That is why we should not develop the child’s will through intellectual moral reasoning. We need to be clear that when we develop moral views in the child’s feeling between the ages of seven and fourteen, the child can, after maturing and moving into life, then comprehend intellectual and moral feelings and the will. What permeates the will, and what arises out of the will from the esthetic feeling developed earlier, enlivens morality and, insofar as it arises from freedom, gives people strength and inner certitude.

You see, if you want to use the kind of education we are discussing properly, you will not simply look at childhood, but will also look at people later in life. You will want what you give to children to act just as the natural growth and development of the plant acts to produce a flower that blooms. If we want a blossoming, we do not dare to want the plant to develop too quickly. Instead, we await the slow development from the root to the stem to the leaf to the flower and, finally, to the fruit, unfolding and developing freely in the sunlight. That is the picture we need to keep before us as the goal of education. Our desire is to nurture the root of life in children. However, we want to develop this root so that life slowly and flexibly forms physically, soulfully, and spiritually from our care during childhood. We can be certain that, if we respect human freedom, our teaching will place people in the world as free beings. We can be certain that the root of education can develop freely if we do not enslave children to a dogmatic curriculum. Later in life, under the most varied circumstances, children can develop appropriately as free human beings.

Of course, this kind of education puts tremendous demands on the teacher. However, do we dare presume that the most complete being here on Earth—the human being—can be taught at all if we do not penetrate fully the characteristics of that being? Shouldn’t we believe—concerning human beings and what we do with them—that they hold a place of honor, and that much of what we do is a kind of religious service? We must believe that. We must be aware that education demands of us the greatest level of selflessness. We must be able to forget ourselves completely and plunge into the nature of the child in order to see what will blossom in the world as an adult human being. Selflessness and a true desire to deepen your understanding of human nature, and gaining a true understanding of humanity—these are the basic elements of genuine teaching.

Why shouldn’t we recognize the necessity of devotion to such teaching, since we must certainly admit that teaching is the most noble activity of human life? Teaching is the most noble thing in all human life on the Earth.

That is progress. The progress we achieve through teaching is this: the younger generations, given to us from the divine worlds, develop through what we, the older generations, have developed in ourselves; and these younger generations move a step beyond us in human progress. Isn’t it obvious to every right-thinking person that, in bringing such service to humanity—that is, in bringing the best and most beautiful things of previous generations as an offering to the younger generations—we teach in the most beautiful and humane way?

(George Adams concluded the English translation.)

To-day I would like to bring our recent studies to a certain conclusion. To begin with, as I may remind you, you are already aware what awaits the human being immediately after death. His physical body being laid aside, he is in a condition in which he can never be, in the prevailing consciousness of our time, during earthly life. Within and about him he has his I, his astral body and his ether-body. From birth till death, as you know, the ether-body remains united with the physical. Even in sleep it is only with the I and astral body that the human being is outside the physical,—and thus outside the etheric body too. Now, however, then for a short while after death (only a matter of days, you will remember), man still inhabits his etheric body—his body of formative forces—and he is thereby enabled to look back on the whole course of his past earthly life, which is in fact always contained in the etheric body. As I have mentioned in the recent public lectures, this can happen in Initiation too; when man is able to set the etheric body free, he beholds the entire vista of his earthly life.

Yet it is not for long that we can retain the etheric body after death. Belonging as it does to the entire Cosmos, the ether-body is always wanting to expand. Even during life, if we lost hold of our physical body for a single instant, our ether-body would at once be tending—drawing as it were by an elastic power—to dissolve into the whole Cosmos. Only the physical body, in which it stays throughout our life, holds it together. And then when the physical body’s coherent power, is no longer ours, straightway the ether-body begins to expand, so much so that in a few days' time it is there for us no longer. It is as when you take a little drop of water; the drop is there before you; warm it and it evaporates and expands in all directions; then it is there no more—you can no longer see it. So does the ether-body expand into the Cosmos after death; after a very few days it is there no more.

Initiation-wisdom shows that this can last only for few days. For by Initiation we are able—as it were, artificially—to make use of the ether-body even during earthly life. Though it remains in the physical body, we become able to disregard the latter, using the ether-body as such. At once we have the panorama of our earthly life until the given moment. Yet at the same time we see glistening and shining forth in our etheric body a reflection of the great Universe. The entire starry Heavens are there in the etheric body. Indeed you cannot ever see the ether-body apart from the physical without its showing you at once the starry world on every hand—the planets and the fixed stars too. It is the planets and the fixed stars which at long last receive our etheric body. Initiation-science shows that we can hold the pictures in our etheric body only for three or four days at the most; then they vanish, and to avoid being disconnected altogether we must return into our physical body before this happens, otherwise the ether-body will no longer hold together. And thus indeed, a few days after death the ether-body vanishes, we have it no longer. Yet we ourselves are thereby progressively received into the world of stars.

At first, when divested of our ether-body, we feel like strangers amid the world of stars. Only the Moon, only the Lunar forces seem as it were familiar to us there. The Moon emerges on the one hand as in an after-image of its physical appearance. Yet at the same time we now begin to discover what kind of spiritual forces are connected with it. We realise how with the Moon the Jahve-power of the Universe is connected, as was explained in our last lecture. For the soul who has passed through the Gate of Death, the Moon is transformed, as it were, into a colony of spiritual Beings, and Jahve is their Leader. Now after death, we really learn to know what Initiation Science tells of, for pictures of these spiritual truths can be received by Initiation Science even into earthly life. We learn to know what it signifies that man on Earth must die. Yes, it is through the Moon—through the Jahve Powers—that we learn the significance of death.

Looking at death from the earthly standpoint, we see the physical body of a human being rendered lifeless, while all the soul and spirit and the etheric life that filled it hitherto have disappeared. The physical body is received by the forces of the Earth, that is to say, the Elements,—earth and water if it is buried, or air and fire if cremated. The human physical body, laid aside by the human being who indwelt it, is now received by the forces of the Earth. Yet we must ask: What does it mean for the physical body to be thus laid aside by man and given over to destruction? Truth is: When man is born and has in him the force of childlike growth—nay, even before his birth, when, as an embryo in his mother's womb, as to the body he belongs already to the Earth—it is these very forces, made manifest as destroying forces when man dies, which help to build his body. The self-same forces which take leave of the human physical body at death, made manifest in death in that the physical body is disintegrated, play an essential part in building up this very body. Through his ethereal and subsequent astral experiences the man himself goes on into the Spiritual World, yet something of importance happens also here on Earth. From the physical body a spiritual apparition is released, emerging, as it were, out of the human body. While the real human being goes upon his way, here on the other hand, we might say, another being issues from the human body. Truly it is so when a human being dies. There lies his physical body the man himself is departing from it, and simultaneously another being leaves it. What is this other being? It is the forces of the Moon, living as they do also here on Earth. Concentrated though they be in the cosmic entity we call the Moon, the range of these forces extends far and wide, and on the Earth they are made manifest in the powers of Death. Moreover the powers of Death are at the same time those of Birth. They lead the human being into earthly life and are made manifest when he leaves it. We thus begin to realize the deep connection between birth and death. Take all the human beings who die in successive times. From each of them in turn the apparition of death, as it were, comes forth and joins a spiritual atmosphere which is there around the Earth no less than is the air we breathe. This spiritual atmosphere contains what death gives up and birth receives. From the very forces that soar upward, as it were, from human corpses, human beings in their turn, are born. Spiritually, our powers of growth are intimately connected with this sphere of death-force—or forces made manifest in death—which surrounds the Earth.

Now, my dear friends, think of the following: These spiritual forces—at once of death and birth, as we have seen—are forces of the Moon, and into them is mingled all that the dead human being, all along the way from birth till death, accumulated by way of moral powers, moral values. Have you been good in any way,—in the sphere of these death-Moon-forces you will find, as it were, a specific being, imbued with inner force deriving from your goodness. Yet the same being is imbued with all that derives from your badness. It is a being we ourselves engender, all the time, while living on the Earth. Unaware of it as we are in our normal consciousness, we bear it in us. We leave it every night when we are sleeping, for in effect this entity remains in the physical body when we but go out of it in sleep. I told you, did I not, that our moral and religious feelings are left behind in sleep in the physical and ether-body? There too is left behind this real being which we ourselves give birth to during earthly life—the bearer of our Karma.

This being now remains with us after death so long as we are in the realm of the Moon forces. Indeed, just because this being keeps us amid the Moon-forces, that is, in the near neighbourhood of Earth, during the first time after death we are obliged to remain connected with these Lunar forces and with our own Karma, so much so that we live again through all the deeds we did on Earth from birth till death. We have to live them through again in a spiritual form of being, three times as fast as we did on Earth. We live them through again in backward order. So do we spend a period of time after death, obliged to do things intimately connected with our earthly deeds. We are united, it is true, no longer through the physical body with the Moon-forces of death (for we have laid the physical body aside), and yet as beings of soul and spirit we are obliged to carry out deeds intimately connected with our deeds on Earth. And as we thus go through our life again in backward order, our Karma is ever more convincingly brought home to us.

Yet with all this, my dear friends, you must remember to mostly judge spiritual matters in a spiritual way. If you were fond of a human being on the Earth, you may now be feeling: Today, alas, after his death, he will be living again through all that was bad or faulty in his actions! From your physical and earthly standpoint you are sorry for him. But if you asked the soul himself who has gone through the gate of death, whether he too judges it thus, he would answer: “No. I should not want to be undergoing this after-death life in any other way than with the judgment which is mine here and now, as a being of pure soul and spirit experiencing all things again, so to impress them ever more deeply into the true being of my soul. If I have been responsible for any deed which makes me appear a morally imperfect man, and if I were not to go through it all again deeply and inwardly as I am doing now, I should not feel the strong impulsion to make it good. I should not want to free myself from this my failing. Precisely by experiencing the deed all over again in soul and spirit, the urge is born in me to overcome it by a better action.” Not for anything in the world would the dead forgo this opportunity to make good again, for this alone will give him power to achieve his full humanity,—will give him strength to be made whole. In this respect you may be sure, even as a landscape looks very different seen from the valley or from a mountain-top, so life itself looks different seen from this physical world where we are now and from yonder side. Only too often the relationships of earthly life to the life after death, which after all transcends the physical, are misjudged for this reason. Think of another example, my dear friends. Maybe you are a really good anthroposophist, very keen on spiritual science, but you are living in the same house and in very close connection with someone else who detests it, who regards Anthroposophy as his greatest enemy. Now you may say, you are extremely sorry to be causing him so much pain by your attachment to what he detests. From the aspect of earthly life this may be rightly judged. Seen from the other side however, very often it turns out in such a case that it lay in the other person's Karma not to be able to come near to Anthroposophy owing to hindrances brought from a former life, making him in his head a very hater of it. As to his head, he simply cannot bear it. He becomes vexed and excited every time he hears tell of anthroposophical truths. Yet all the time, in his inmost heart he may not be averse to them at all, and when he dies it may well be that he has after death a very deep longing for Anthroposophy. Often therefore you will be doing just what is needed for one who hated it during earthly life, if after his death, you turn to him with thoughts derived from Anthroposophy, so as to bring them to him. Paradoxical as it may sound, not a few relatives who raged and stormed when another member of the family became [an] anthroposophist have become deeply attached to it after death. In this respect once more, you must take seriously what I said during my last sojourn here: we judge life very differently from yonder side than we do from this side.

Yes, man becomes very different after his death. For you should also think of this: In physical and earthly life there is your brain inside the cavity of your skull; a little farther down there is the lung, and then the other organs. More outwardly, towards the surface of the body, there are your senses. Through all that is thus contained within the limits of your skin, you are enabled to perceive the outer world. Now after death you yourself go out into the world. At first the stars are only shining into your etheric body, but when the etheric body too has been laid aside, you will actually identify yourself with the stars. Before, you had in you a brain; now you will have in you the Spiritual essences of Venus, Mercury, the Sun, and so on. You can truly say: Even as on the Earth I had in me my lung, my heart, my kidneys and so forth, so Moon and Mercury and Sun are in me now. You in your inner being are at one with the great Universe. Do you imagine that the Universe will provide you with the same kind of perception and understanding as your brain does? The world will look very different to you now! The Earth itself looks different when we behold it from the Sun than when we ourselves are on Earth and looking upwards to the Sun.

So then we undergo in all reality this backward recapitulation of our life, during which time we still remain in close connection with Moon and Mercury and Venus, while our relation to the more distant stars—to Mars and Jupiter and Saturn, and to the Fixed Stars above all—is as yet feebly developed.

When we have thus retraced our actions all the way backward until birth, then do we judge them from the standpoint of the stars; and in our judgment of ourselves we are no longer merely looking backward now, but forward. We have the kind of judgment which tells us: You must do thus to balance out this action, and thus to balance out another action, and so on.

We are immersed in the recapitulation of our life during the first twenty or thirty years after death, according to the age we reached,—it takes a third as long as earthly life. (Children who have died go through it quickly: while for very little children, you will easily conclude, it scarcely comes into question.) Connected still in soul and spirit with your past earthly life, you live it through again in backward sequence. And when at last you have arrived at birth, only the “memory” of it will remain with you. It is as though at this moment you were to lay aside yet another body. We are accustomed to say, we lay aside the astral body. What happens in reality is that the living action in which you were hitherto immersed is now transformed for you into a thought-picture,—only it is a consciousness pertaining to the stars that thinks it, whilst here on Earth an earthly consciousness was thinking.

As you set forth now on your further way within the spiritual world you will be living with the Beings of whom the physical refulgence are the Sun and Moon and Stars. With the spiritual Beings of the Stars you will now live on. Moreover into this life amid the Stars you bear with you the memory of the Karmic entity you had to lay aside with your astral body. Once more, the “laying aside” means nothing else than that the life we were immersed and actively engaged in is but a memory to us now—a memory which we as cosmic Man take with us. Weighted with this memory—the legacy of our earthly life—we step forth into a purely spiritual world.

*

While undergoing the aforesaid recapitulation of his past earthly life, man is essentially within the planetary sphere. Advancing from the spiritual forces of the Moon to those of Venus, Mercury, Sun, Mars, Jupiter and at last Saturn,—living therefore between the spheres of Moon and Saturn, feeling within himself the Planetary Cosmos—throughout this time man is still undergoing the backward recapitulation of his recent Earth-life. A few days ago I was telling you of how the Moon- and Saturn-forces counteract each other. Whereas the Moon harbours the forces which bring man down into the earthly realm, seeking ever and again to hold him fast on Earth, Saturn on the other hand seeks to bear him out into the Universe of Stars. Yet we must understand this truly, for when man goes into the Universe of Stars between death and new birth, he is no longer seeing the physical reflection of the Stars; he is living now with the Beings, to whom the several Stars belong.

When after death we have passed the sphere of Saturn, we become ripe to experience the pure spiritual world. In the book Theosophy this moment is described as the passage from the soul-world into Spirit-land. Trammeled however as he is by the memory of his past earthly life, man is unable to achieve the crossing by himself. He needs a helper in the spiritual world,—and of this too, you will recall, I was telling in recent lectures. In the age before the Mystery of Golgotha, the Initiates in the Mysteries could say to their disciples: If you have duly sent your religious offerings up into the spiritual world, you will be able to find the sublime Being of the Sun who goes with you from the time when you with yourself take leave of the Sun-sphere. He in His spiritual Being will accompany you to the other side, where, so to speak, the Sun shines spiritually outward into cosmic space, even as He himself shines physically down on to the Earth. The sublime Being of the Sun will then go with you; He will escort you to the Saturn sphere and farther out from thence into the sphere of Stars. The spiritual Sun will, as it were, be shining for you; thus and thus only will you win your passage from the soul-world into Spirit-land.

Now through the Mystery of Golgotha it has grown different. The Being of the Sun came down to Earth,—took on a body in the Man, Jesus of Nazareth. By turning now in heart and mind and feeling to the Christ and to the Mystery of Golgotha, already here upon the Earth, man receives power that will enable him to get beyond the spheres of Sun and Saturn, so to gain entry into Spirit-land,—in other words, into the world of Stars.

Then comes the state in which man undergoes his further life between death and new birth. If I am now to tell you more about this state, in the way man of present time—after the Mystery of Golgotha—can undergo it by virtue of the power of Christ which he has received, I must insert the following. In the first place I must point out what it really means, when we are out yonder in the world of Stars, in Spirit-land, for us to have the “memory” of our earthly life. The following will help you understand it.

Getting beyond the Saturn sphere, we enter into what was named the Zodiac, in ancient world-conceptions. Though it was meant to typify the fixed-star-heavens as a whole—the Spirit-land, in other words—in the sum-total of the stars which constitute the Zodiac we have a comprehensive picture of the path which Man must undergo, to build from the entire Cosmos, with the help of the Beings of the Hierarchies, the Spirit-seed of his physical body for the next incarnation. If you should say: “Here upon Earth we have such interesting work to do, building up civilisation, working for our fellowmen and so on; how meagre it must be to be engaged only in forming a body for ourselves,” you would be making a great mistake. Nothing that you can ever do on Earth can be as great and manifold as what you have to do when from the starry worlds you build this temple of the Gods, the human body. This is by far the greater task and the more manifold. Nor do you merely make your own body for yourself. As we shall see in a moment, you really make it so that it belongs to mankind as a whole. Associated as you are by Karma with one human being or another, while building your new body you imbue it with the tendency to bring you together again in a beneficial way, so that you and they together can make good. You are working for mankind in a far higher degree out there than you are able to do while here on Earth. Now as to how you work amid the Stars, let me describe it in more detail, only remember please what I said before. Telling of yonder worlds sublime, I can speak only in pictures; the human concepts of our time are not so formed as to enable one to express it otherwise.

In its entirety, once more, you have to build the spiritual seed of your next physical body. From the ingredients of the whole Universe you built it. When for example you are living in and with those spiritual Beings who have their physical reflection in the constellation of Aries, the Ram, you will work with the Hierarchies of Aries in forming your future head, which is indeed a Universe in itself. No matter how contracted here in the physical body, in your head you carry the entire Cosmos—the Cosmos seen from the aspect of Aries. And while, upon the scene of Aries, you are at work with the Hierarchy of that constellation, meanwhile the planets are shining; as they shine physically down on to the Earth, so do they shine spiritually to the other side. Say for example that you have worked your way from Aries to the next constellation—Taurus, the Bull. While working with the Hierarchies in Taurus, you elaborate the region of your larynx in its connection with the lungs. Mars in the meantime, from the planetary spheres, shines up into the sphere of Taurus, and in the movements of Mars there is expressed all that you did with your organs of speech, rightly or wrongly, while you were on the Earth. Every untruth which a man uttered shines at him spiritually from the planet Mars while he is working through the Taurus sphere. You may imagine therefore, what is the nature of the “memory” we there retain of our own deeds. We find it after death, written into the Universe—nay, as the very Logos, speaking from the Universe towards that other side of world-existence.

Thus for the region of the speech-organs we have to work at our future body, hindered or helped according as we lied or told the truth. And so it is, to take another example, when we are going through the constellation of Leo. It is the Sun now that sheds spiritual light on all the imperfections of our heart—more or less deep or superficial as we have been in our feelings and in our sympathies and antipathies, belonging as these do to our temperament and blood-circulation while on Earth. So while we work and build at our future body, the language of the Planets, sounding into the cosmic spaces, utters forth the whole of our preceding life. It is so in deed and truth, strange as it may seem from an earthly standpoint. We watch the planetary movements from yonder side, even from without,—Mars for example moving in the face of Taurus. The movements form themselves into a cosmic writing, but the writing is not mute, it actually sounds into the Universe. Such is the writing of the Stars, by our own deeds inscribed into the cosmic spaces. Small wonder if on our return we prepare what will then be ours—the measure of our Karma. For we can only build the physical body for our future life under the ceaseless influence of this speaking of the Stars.

So then we work our way through the spiritual realm. We spend the longer time upon this spiritual journey, the greater the proportion of our full consciousness in the past earthly life to the dim consciousness we had as a little child. For we are now in a state of consciousness transcending the consciousness we had on Earth, even as our earthly consciousness as grown-up men and women transcends the dreamy state of childhood. There are distinctly these three stages. If a man lived to the age of thirty and spent the first five years in the dream-consciousness of childhood, he will have lived in fuller consciousness six times as long. So now again he lives six times longer than his entire Earth-life in the still fuller consciousness which pertains to him out there amid the Stars. We understand it therefore quite simply: a child who dies will live only for a short time between death and new birth. The older a man grows, the longer must he spend there. For by his longer life on Earth his higher consciousness was darkened for a longer time,—I mean the higher-than-earthly consciousness which he underwent in the spiritual world after his former death. The longer this was darkened, the longer must he work to make it light again. For we must enter right fully into the light.

When we are fully in the light, then comes the time between death and new birth which you will find described in one of the Mystery Plays as the midnight hour in the spiritual life of man. It is about the middle of the time between death and new birth. This is the time when our consciousness, amid the Beings of the Hierarchies in the spiritual world, is most steeped in Spiritual light. Yet at this very time we also experience most deeply: Down yonder in the planetary sphere is the abiding record of all that you, man, did. You may not abandon it, you cannot leave it thus,—so say we to ourselves—nor can you ever alter it while you are here; you can change it only by going down to Earth. And so the urge arises, to descend again to Earth,—to resolve, as it were, between Moon and Saturn. The forces of the Moon are drawing for us once again and we resolve to follow them, so to set forth on our returning journey. If a man grew to adult life in his last incarnation, it will be centuries later.

The nearer we now come to the planetary sphere and notably to the spheres of Mercury, Venus and Moon, the more we lose the consciousness of community with the Beings of the Hierarchies. To tell it more precisely: the consciousness we enter into now contains only the revelations of these spiritual Beings, whereas we felt ourselves till lately living among them and within them. While preparing the human head of our next incarnation for example, we felt ourselves working, very intimately with them. Now they appear to us as if in pictures. Meanwhile the forces of the Moon arise within us. We feel once more: we are a being destined to live a life of our own. Although not yet in a physical body, we have a premonition of living in and by ourselves, a stranger to the Cosmos. No longer do we see the spiritual Beings as they really are; all that we now possess are the pictures of them.

Whilst we are going through these pictures, the spiritual seed of the physical body which we were preparing falls ever farther from us and disappears. We are obliged to witness this: the spiritual seed has fallen from us; it has gone down into a physical mother and father, entering into the forces of generation, into the stream of generation upon the physical Earth. So it is in all reality. The physical body we also were preparing shrinks and contracts and falls into the streams of generation,—into a physical father and mother upon Earth,—while we ourselves as soul and spiritual being are left behind, feeling that we belong to what has fallen from us, yet cannot unite with it directly. In this condition—it is our only means of re-uniting with it—we now begin to draw to ourselves the forces of the Ether that are there throughout the Cosmos; we begin to form our ether-body. We do this when the spirit-seed of our physical body has already fallen from us and is down there on Earth, preparing the physical body in the mother's womb, while we are gathering the forces with which we form our ether-body. With this etheric body we then unite ourselves, when the human seed has already been for a time in the mother's womb.

Such is the process of return to earthly life. We have been living with the pictures—no more than the pictures—of the spiritual Beings; now we incorporate what we can take into ourselves only through the forces of the Moon. What until now was but the “memory” of our own Karmic entity, we now take in as real effective forces, right into our ether-body. Therefore we afterwards appear on Earth in such a way that we of ourselves bring about the unfoldment of our destiny, our Karma. It is while passing through the Lunar forces that we conceive the longing thus to live and fulfil our Karma upon Earth.

Such, my dear friends, is the cycle through which man lives from death till birth. First he experiences the ascent to independent consciousness within the spirit-sphere. Thereafter, this consciousness is gradually steeped again in twilight; the Spirit-sphere remains with him in pictures only, and he receives into himself the will to Karma. He comes back to Earth, to work once more in a physical body. So he goes on, till through a sequence of such Earth-lives he shall become capable of yet another metamorphosis, another mode of being.

In present earthly time it is as I have been relating. In his descent from the starry spheres, man has the memory of his former Earth-existence and from this memory he now takes his start. Having prepared it for himself within the starry spheres, at his descent he now unites with his own physical body. But we are living now in a very important period of Earth-existence, the significance of which we can understand only if we first know what has just been related—how in the starry spheres we prepare and work and win for ourselves the physical body which we eventually put on when we come down again to Earth. For at this very point something of great significance is about to happen in our epoch. I will say more of it in the third part of the lecture.

*

I have often drawn attention to the fact that in the last third of the 19th century changes whose origin is in the spiritual world began to affect the whole course of human earthly life. The gates of knowledge were in a way opened to the spiritual world. If man is duly active on his own part he can now reach into the spiritual world with true cognition, whereas for many centuries before, while material knowledge was developing, this possibility had not been given.

The change took place to begin with in the spiritual world, in that the Beings who had been leading hitherto were replaced by that spiritual Being who for his likeness in character to what is traditionally known by this name may be described as the Being of Michael. Michael, we may truly say, has taken over the Spiritual guidance of mankind. The fact that Michael is now entering the soul-life and spiritual life of mankind has its visible counterpart on Earth. An ever growing number of people begin to realize that man is livingly and constantly connected, not only through his physical body with the Earth, but through his soul and spirit with the spiritual world.

Man is thus growing into conscious spiritual knowledge. This is the one aspect of the leadership of Michael, but there is also another. To be sincerely filled with spiritual knowledge also affects the human heart, the human soul. The more the light of Spiritual Science spreads, the less will it remain a mere theory; it will pour out into human feeling,—it will be present in the form of true human love, in ever widening circles.

What, in effect, is the relation to the human being of all the learning and information accumulated in the last few centuries? It lives as knowledge in the human head; it does not reach the entire man,—it fails to flow from the head into the human being as a whole. Knowledge of this sort then becomes a kind of tumour in the soul. Failing to receive the proper forces from the rest of the human being, it gradually hardens. This is what happens when we merely grow more clever in our head, and the appropriate feelings, springing from the rest of our human being, no longer permeate our increasing cleverness. A kind of cancerous growth becomes established in our soul and spiritual life. The head itself cannot truly thrive if the whole human being is not living in the world with heartfelt love, and also willing what he loves.

Yet man will never understand what the leadership of Michael intends unless he goes out to meet it with his own active contribution—unless he opens out his mind to spiritual enlightenment and becomes filled with the human love which springs from such enlightenment. When he does this, then also will he realize with ever growing comprehension the significance of Michael's leadership and guidance.

The people of the Old Testament,—they too spoke of a leadership of Michael, and in so speaking they conceived Michael to be the servant of Jahve. Michael therefore, in the Old Testament times, worked with those spiritual forces which are the forces of Jahve. He was the minister of Jahve. He helped in the inexorable fight of which I spoke before—the fight with the Ahrimanic powers. In our age, on the other hand, Michael's leadership now begins to help regulate the historic destinies of mankind, it also is signifying that the word shall presently come true: the leadership of Christ will spread over the Earth. It is as though Michael goes before, bearing the light of spiritual knowledge, while after Him there comes the Christ, calling man to universal, all-embracing love. Now this entails a change not only for the Earth; it involves changes also for the life man undergoes between death and a new birth.

Since ancient times of earthly evolution it has been as I today described it. The human being prepares the spiritual seed of his own physical body, which he takes over when he steps forth into his new life on Earth. Now however, since the Christ-Michael-leadership has begun, men will be able ever increasingly to make another important decision before they come down to Earth. Today as yet only a few will do so; a growing number will as time goes on. For spiritual knowledge sheds its light not only on the Earth, but out into the higher realms as well. Through the present leadership of Michael man will now learn to make a very significant decision at the moment when he has already taken on his Karma—taken it into his new ether-body—but is still only setting out upon the way into the physical. With the increasing spread of spiritual knowledge on the Earth and with man’s growing experience within himself of universal human love, the following possibility will arise for mankind in coming time. When at the point of descending into a next earthly life, man will be able to say to himself: ‘This is the body I have been preparing; yet, having sent it down to Earth and having now received my Karma into the ether-body which I have drawn together from the Cosmos, I see how it is with this Karma. Through something that I did in former lives I see that I have gravely hurt some other human being.’ For we are always in the danger of hurting others through the things we do. The light of judgment as to what we have done to another man will be particularly vivid at this moment when we are still living only in our ether-body, having not yet put on the physical. Here too in future time the light of Michael will be working, and the love of Christ. And we shall then be enabled to bring about a change in our decision,—namely to give to the other man the body we have been preparing, while we ourselves take on the body he prepared, whom we have injured.

Such is the mighty transition which will be taking place from now onward in the spiritual life of men. It will be possible for us of our own decision to enter into the body prepared perforce by another human soul to whom we once did grievous harm; he on the other hand will be enabled to enter into the body we prepared. What we are able to achieve on Earth will thus bring about Karmic compensation in quite another way than heretofore. We human beings shall be able even to exchange our physical bodies. Indeed, the Earth could never reach her goal if this did not take place; mankind would never grow into a single whole. In preparation for future planetary embodiments of the Earth, a time must come in earthly evolution when it will be impossible for one individual to enjoy things on the Earth at the expense of another. As in a plant the single leaf or petal feels itself a member of the whole and shares—pictorially speaking—in the weal and woe of the whole plant, so must a future come for the planet Earth when one human being will not want to enjoy happiness at the expense of the whole, but man will feel a member of mankind. And it will be the true spiritual counterpart of this when we shall learn to prepare the physical body even for one another.

We are in fact emerging from the epoch when each of us had so to speak, his own continuation to himself as to the physical body. In the new epoch that is now beginning—brought on by the present leadership of Michael—we shall work at the spirit-seeds of the physical bodies of men in such a way that one works for another. Moreover, as our incarnations of the Earth go on, this will lead even further. For in thus working for one another in the spirit, we shall prepare for a yet later time, to tell the character of which will sound completely strange and paradoxical, yet it is true. For in that more distant future, human souls even while on Earth will be able to go across into the bodies of those to whom they have done some special hurt and to receive the other soul into their own body. That will be when the Earth herself will have passed into quite new conditions. Yet it is also being prepared for by the actual and impending change of which I have been telling, and which is coming about in the spiritual world through the leadership of Michael.

From this example you can see most vividly the essence of “ideal magic”. If while on Earth you are receptive to the illumination that comes from Spiritual Science, then you are truly helping on the leadership of Michael. Then you are helping on those spiritual forces which will enable men so to live for one another, that even in deciding upon the physical body they are to take, they will consider what is best for all mankind. When we are choosing our physical body, this will determine our decision. If you prepare for this event even now on Earth—prepare for it by the Wisdom-of-Man and by the Love-of-Man—what you are doing will have reality in the spiritual world. And this is true “ideal magic”. It is the true “white magic” as it was called in olden times, and into it mankind is now about to enter.

I wanted to tell you of this most vital factor which has now come into the evolutionary pathway of mankind. We must not shrink for want of courage when it is needful to unveil facts of the spiritual world entering deep into the life of man. For the whole future of mankind depends on man's learning really to live with the spiritual world as naturally as on the Earth he lives with the physical. Mankind must learn to be at home again in the spiritual world as it was in the beginning, in primeval time. Only by doing so shall we be helping mankind's future. In the true sense we must understand the word of Christ: “My Kingdom is not of this world”. How then shall we understand it? Did He not after all come down to Earth? Should He not therefore have said: "My kingdom is of this world?" No, He did not say that, for He intended gradually to transform the Earth into a Kingdom that should not be utterly absorbed in earthly things, but should pass over, ever more and more, into a spiritual state. Christ's Kingdom is not as the Earth was until the Mystery of Golgotha, nor as it still continued, running on in the old lines as if by dint of inertia. The Spirit shall prevail upon the Earth,—such is His Kingdom! And this will come to pass when mankind truly comprehends the leadership of Michael. Nor is true comprehension proved in any other way than by the quest I have now indicated—the quest of spiritual illumination and of human, Christ-filled love.

[ 1 ] My dear friends! I agree with Licentiate Bock who suggested it would be best to take up yesterday's reflections plus those of the afternoon and orientate ourselves toward questions that had arisen.

[ 2 ] Yesterday I tried to present a kind of overview of the seven sacraments. I tried to show how the sacraments either determine a kind of value of involution to an evolution value, or the reverse. In the questions which have been asked, there is a wish for something to be said about the sacrament of priest ordination. We have looked at how five sacraments essentially are arranged along the developmental line of each individual human being, how this line connects from birth up to death. We have seen how both the sacraments of priest ordination and marriage in the Christian sense fall away from the other (five) sacraments, and how the priest ordination ceremony points out the evolutionary element which is present in each human being as an involutionary process, namely the mysterious connection each individual human being has with the Divine.

[ 3 ] Now let us first of all try to place the concept of this sacrament of ordination in front of us according to its development, how its Christian content has gone over into Christian ceremonies and gradually crystallized life in Catholicism as the culmination of all ceremonies.

[ 4 ] We must very clearly understand that the connection of human beings with the Divine in the sense of the epoch in which the Mystery of Golgotha took place, was such that it certainly existed way back, behind the consciousness of modern man today. If we go back far into the cultural development of humanity, we discover another kind of selection for the priesthood than what was later the case, and of the kind we actually want to talk about here. You must clearly understand that ceremonies, rituals and sacraments only become comprehensible within the entire relationship of human evolution, because the Christian sacraments are a kind of transformation of older sacraments. So, regarding priesthood, the relationship is different compared to olden times. In earlier times the one who was taken up into the mysteries by leaders of the mysteries was elected according to his soul characteristics; his entire human development was regarded as being worthy—if today we could select an apt term we would say: 'to be chosen'. This is a concept which has so much more meaning, the further we look back in human evolution. The point of view that people are equal is a modern-day opinion; it is actually essentially something that only emerged from the consciousness of the epoch around the Mystery of Golgotha. By contrast they believed that in fact, in olden times, one person was more worthy of being chosen than another, so that those who were worthy to be inducted into the Mysteries—or to be initiated, as one can clearly impress the imagination with other expressions—was to be discovered within the masses of people. When these individuals were in this or that way discovered, which was believed as predestination for a priestly calling, he had to go through with the initiation. This process of initiation meant that the person was brought into a situation where he had to manage another state of consciousness other than merely the one he experienced in the outer world. In olden times another state of consciousness prevailed, quite different from what it is today. Today quite a different state of consciousness is needed to be able to manage Imagination, Inspiration and Intuition. So when I take today's second kind of consciousness as a start, perhaps it can lead to greater understanding, in such a way that the usual daily consciousness still remains complete. A person should not for a moment—without falling sick—be somehow impaired by exercises or the like, as I have described in my book "Knowledge of the Higher Worlds"; a person should not be impaired in the management of his daily consciousness, it must be present. The other consciousness which lacks real freedom which consist in managing Imagination, Inspiration and Intuition must be there as something which can always change quickly, in an instant change to ordinary daily consciousness, like sleep can be changed into the waking state, only that this changing between seeing consciousness and ordinary day consciousness would be completely situated within human capriciousness. This is certainly something which can only be attained after practice and needs to be examined in all its being, in order to talk about this at all.

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[ 5 ] It is precisely this other consciousness which presents a completely different world compared with the world developed out of the senses and understood with the mind, aspects which feed back into the being of the human I, to stick to the human ego. The human I is present in the other consciousness with great power, one doesn't have something which is merely permeated with a single imagination or feeling, but one has an image. One has the possibility of looking at it and knows, this I is something in which one not merely lives, but it is present as an objectivity. The other thing about this higher consciousness is that one doesn't gain any insight into the mineral kingdom—the mineral kingdom belongs only to ordinary human daily consciousness—by contrast it is fully aware towards anything plant-like, animal-like and the human self. One really lives in another world. What is between these two worlds is called the threshold; it must be crossed over but can only be crossed over after preparations have been achieved, after one has really faithfully practiced the exercises which I have presented in my book "Knowledge of the Higher Worlds and its Attainment." If one has not really prepared for this crossing, one could, through the acquisition of this new consciousness, slip down into physicality. (During the following presentation a central drawing is made on the blackboard.)

I would like to sketch it in the following way. Let's accept that this daily consciousness is connected to human physicality. This higher consciousness is now lifted from it and one sees a completely new world. However, now one has to retain this higher consciousness; it must be purely soul-spiritual. It can't happen however, if one has not previously developed the strength through exercises—it can't happen if not accomplished in a lively way; what I'm implying is more of a hypothesis—so, when one has not acquired the strength through exercises, it can all collapse into physicality. This means one is not living in a free soul-spiritual consciousness but the processes in human organs will reveal what this consciousness observes; then one has to do with dreams, one does not really have actual objective imaginations full of content. The objective, content-filled imagination exists as a result of, what one experiences, not being impregnated with bodily processes, but processes of the supersensible world. This must be achieved through exercises and by having achieved this, being able to step over the boundary between the sensual and supersensible which is designated as the threshold. This is the case today. Today our ordinary consciousness contains content known to everyone, but we have another content—which of course can be described as I have done now again from a certain point of view - which is certainly described as the content of a higher world as opposed to that of the ordinary world.

If we now go back to the times of human earthly development which I want to speak to you about here, in which the chosen ones were inaugurated, then we find they also sought another condition of consciousness but it was different to that of today in as far as the condition of consciousness which we regard as the normal human consciousness, was most extraordinary in each mystery pupil, and a certain image-rich imagination, observing the Divine in all the individual things, was the norm. So, what at that time in the old Mysteries was indicated as the threshold lay in quite a different place to where the threshold is situated for us today. We can even see this in outer things. [ 6 ] You see, today there is something which a child already learns at school, and that is the heliocentric world system. The heliocentric world system—you can find this actually historically handed down—has passed into literature through a kind of betrayal. The heliocentric world system already existed in Greek times, it was already clearly present earlier; it was taught in the Mysteries. What an ordinary child learns today at school, which forms their attitude towards the view of the world, this was taught in olden times only in the Mysteries. In outer normal consciousness people of that time had an image-rich consciousness. We can really say: in comparison to olden times, today every human being who has gone through school, has gone beyond the threshold. Those in the old Mysteries would regard it quite dangerous for people who have not gone through a regular initiation but through some or other elementary experience, to have gone over the threshold, for example by not adhering to the geocentric system—that the earth remains stationary and the sun and stars move—but believe in the immobility of the sun as the initiated students believed in olden times. People said you had to be prepared to tolerate what lies, for example, in the heliocentric world system or what lies, for example, in our current biology or psychology, and so on. This seems like a paradox to people today, yet it was so. One can say that historically human kind as such in the time of the Mystery of Golgotha crossed over the threshold which in earlier epochs in the Mysteries had to be artificially crossed in order to reach initiation. At that time those to be initiated learnt what every child learns today. Today we again learn to gain insight into Higher Worlds which later would be the norm. So it is with the evolution of humanity. It is not recognised through examples from olden writings that it was a given—for human consciousness was image-rich—in such a way that things were not seen outwardly but that all things were perceived for their inner spirituality. One must be aware that the words of these ancient writers are to be read in a different way to the way today's ancient language researchers or cultural historians or anthropologists and their equivalents read, because the consciousness at that time was image-rich. We could therefore say, in olden times the initiate was led towards the world we know today.

[ 7 ] I would like to still add one more detail. When we go back to olden Greek times, we find people couldn't clearly perceive the colour blue as we can today. They had no sensual experience of the colour blue, they had much more of a sense developed towards the other side, towards vital colours, red and so on, so that for the Greeks blue appeared more green than it is for us today. From this point of view, one must understand everything as the ancients did. We must clearly understand that active thinking is connected to humankind's development towards an experience of blue. If blue is mentioned in ancient scriptures it is always in error, because those people didn't have the experience of blue as we have in today's active experience of understanding. Those people, upon looking at blue, didn't have the ability to be objective, for the out-flowing of the I as an objective, they had far more the experience of what stirred in red, which goes from the objective towards the subjective, which is outwardly active and touches and is sensed, where the awareness of the Divine lay in the objects.

[ 8 ] So this initiation was already something quite definite, it involved the initiation being carried out in these olden times by the fact that man himself had to do things which he had to endure physically which to a certain extent formed a kind of inner sacrament. The sacraments in olden times were more inward. Take for instance some outer events which throw a person into a state of fear, caused by these external actions. For example, in Greece there existed Mysteries in which one of the most important processes consisted in a person being placed in total darkness, where he has to live into this darkness, and then suddenly the room was lit up completely—this is the perception he would have been given. What it meant at that time was the transformation of the state of consciousness from being in the darkness, in the blackness, to going into the light. Something happened in a person, fine processes took place inside. These fine processes which were happening in people, I can describe in the following manner.

When a human being, after he has for some time experienced this transformation out of the darkness into the light, salt is separated in him—depending on his individual nature - which is deposited. Salt deposits actually took place as a result of the transfer of going from a dark state to a light state, taking place during the change. These processes became something of which a person became completely aware as being accompanied by the feeling very similar to fear. These salt deposits were observed by a person; he was inwardly observing an interrelation taking place inside himself. At that moment when it happened in him through an external action, man had gone through an initiation process because in olden times initiation consisted in a person experiencing such processes out of himself. What is important now however, was what accompanied such a process of salt deposits within him. Such a salt depositing process within was accompanied by the person's consciousness being impregnated by the process of light perception, not merely of the light perception but from the inner light containing spirituality; he was thus taking in the light which contained spirituality. By the salt coagulating in his inner being, a person felt this coagulation of salts as a penetration of the Divine. To make these conditions conscious was the art of initiation in ancient times. A person could speak quite differently, in them the life of light was not a mere observation by the senses but it was a penetration of light, so that he could say: 'By me living in the light, matter coagulates in me'. With that which is contained in ordinary matter, in a certain sense he directly perceived the effect of that which lies above the substance of ordinary matter.

[ 9 ] Now we will not understand these things, my dear friends, if we don't know that the entire constitution of people in older times was different to what it became later. Such a process, which I have sketched for you, you can observe today when waking up or going to sleep. When physical development reaches puberty, the conditions are such that you won't be able to do these things any longer. The influence on the human being is no longer possible in this intense way; people have hardened more in themselves. Today it doesn't happen for these fine spiritual processes which are taking place there, to be observed just like that. In this respect it will even change the human race. As a result, it has happened that what had taken place within, during earlier times, now is to be looked for outwardly. To a certain extent the opposite of the inner process is performed as a ceremony.

The old process of initiation, the process through which a person allows the spirit to reign, this process is now performed outwardly. The priest ordination was in olden times not at all the weakened process of today, but a process, despite it being performed outwardly, still making a deep impression on people. In later times, still in the time of the Mystery of Golgotha and afterwards, the act of baptism, for example, was at least performed as a deed which still accomplished something in people themselves. Those being baptised were immersed in water and thus brought in the same situation as someone being drowned, who sees the retrograde perspective of their life processes flash through them in a spiritual vision. This was part of baptism in earlier times; a person's past life was brought before his soul, so that he learned to see spiritually in a certain way. Later on the sacrament of baptism was temporarily postponed and so it could not be performed in this way, but only symbolically. It is the same with the priest ordination.

The priest ordination in itself is to a certain extent an outer process for that which earlier was evoked inwardly in those going through initiation, through the inversion of outer processes; it is what in fact places the human being in another world. A person is then made aware—I can depict this even more precisely—of certain interrelationships in the cosmos, which can't be studied in the outer world. A person is made aware that physical processes are taking place which do not coincide with the usual outer sensually perceptible processes and he becomes attentive to what is actually sacramental. He learns to see for instance, in dissolving salt in water, that something is happening which isn't created in a physical-chemical process of dissolution, but what happens in salt dissolving in water is actually something inward, I could call it, something radiant. He learns to recognise how processes happen which are only conceivable through the spirit in man. This becoming transported into the world of such revelations which can't be seen with the outer senses or understood with ordinary minds, essentially belongs to the priest consecration. Therefore, through the priest ordination the person will as much be penetrated by this world of the Divine, as the person in olden times was initiated through not merely sensing the penetration of his physicality with light, but that he feels permeated also with the soul-spiritual of the light.

[ 10 ] So, I can put it like this: through priest ordination human consciousness is brought into such a condition that a person can with total inner conviction say: the world around us is actually only a fragment of the world; it is there to hide many things from us, namely hiding spiritual processes, from us. We see spiritually in the processes when we are prepared in the appropriate way to do so. Priest ordination involves such preparation which would allow for spiritual perception, to see, everywhere, the sense perceptible as well as the spiritual processes. Let's take a concrete example.

We can look at the development of leaves on a plant, the development of the flowers, the ovary, the stamens and see the ovary mature. (He draws on the blackboard, left.) We then observe how the pollen flies around, how it fertilises the flowers. If you only observe outwardly then you will evaluate according to the sense perceptible outer processes which you then combine in your mind. Someone who has become mature in spiritual seeing, must see a supersensible weaving which expands as a kind of wavering transmission over plant growth and all that is involved in plant fertilization. Through this however, the earth in which the plants have their roots, is brought into a reciprocal relationship with the spiritual environment of the earth.

[ 11 ] A renewed way of looking must be introduced through priest ordination. Only then, when you have been introduced to this spiritual observing through the priest ordination, will you learn to recognise how the human word evolves in the world, how the human word is not a mere material movement of air but that the word carries spirit on physical air movement, how this spirit permeates certain substances which are fleeting, like for instance the smoke. So being a priest means: seeing how the expressed word grip the smoke, how the smoke weaves the matter, the words, and how through this, that it penetrates the words, how the words tinged with smoke envelops the matter in the words, changing the words themselves, just like in fact evolution continues, how a real, a spiritual reality is there in what happens in the outer world, in phenomena of the world. So being consecrated also means: to be able to perform actions which, besides their physical meaning, also have a spiritual meaning.

[ 12 ] This is of course something—I always must stress this—which lies extraordinarily far from modern consciousness, but unbelievably close to that consciousness which was available at the time of the Mystery of Golgotha. During that time people stood in the middle, between the old and the new, they still knew about seeing the Divine-spiritual in everything natural, either through tradition or through atavistic vision, and they lived in fear of the conditions which would arrive when what is natural would no longer be regarded as natural and as a result the Divine-spiritual would be only be understood as a derived abstraction. At that time people still understood the weaving of the spiritual with the sense perceptible. The disciples of Christ Jesus simply knew that this being-in-his-presence meant something different than being in the presence of one another. They knew that he was the carrier of a supersensible being, they felt moved by this supersensible being, and this togetherness with him was for them without doubt the glow of supersensible consciousness.

[ 13 ] Let's think about this. We see a number of people around Christ Jesus in a world, who say: When one is in his presence, one is brought into a world where one can see the Divine-spiritual.—Now, in connection with this, I want to call your attention to important concepts necessary for the understanding of the earliest Christian times. Those individuals who could still call themselves the apostles of the Lord, who, for the affirmation of their mission, did not only refer to the fact that they had heard his words. Having heard his words didn't really carry as much weight as we would experience today when we listen to some or other speech, or a teaching. The teaching of Christ Jesus was something that was felt to be completely charitable in his environment, but it wasn't the first thing you would consider as the most important. It was far more important for them to stress the results: we have lain our hands in his wounds, we have participated in looking at his Being.—The direct togetherness with Christ Jesus is something in particular which I ask you to please consider seriously.

[ 14 ] You see, you will reach a conclusion of what actually is at a soul foundation when I say to you: you need to first sense the difference between what you experience when you place your one hand on an outer object, or on your own hand, or when you place it on some part of your body. You must come to the conclusion that you sense a difference, that there is a difference. You must also be able to feel something else; you must be able to feel you possess two eyes with two lines of vision which meet and cross. (He draws on the blackboard, right.) These two lines of sight which cross at what we are looking at—it is quite like when I hug myself with my two arms encircling myself. Just think about the difference between man and animal. An animal has, to a much reduced degree, the possibility to experience what we for instance experience when our one hand touches the other. Just look at the position of particular animal eyes; you can clearly distinguish how strong the egoism of an animal is, according to its eye positions. Animals which have eye positions with eye axes which can't cross are unable to develop egoism, because the experience, the sense of having an I, depends on a person being able to "grasp" his I, and that the right gaze of the eye can meet the left gaze by crossing. On this the sense of the I is dependant.

[ 15 ] The disciples knew themselves to be so connected to the Christ that in a certain sense it was as similar as feeling their own hands, when they touched his wounds. So this direct connection with the Christ was something which gave them the awareness that they lived with him in a higher world. This was actually what the disciples felt, it was as if a spiritual island surrounded them and their Lord, and when they felt that their Lord had gone away and they had now become the teachers, they called themselves teachers, training for this how-to-be-together-with-him.

Then again, the disciples of the Apostles in turn depended on the imagery which they had experienced; you can even read this in individual letters. When some or other apostolic disciple, Polycarp of Smyrna for instance, could describe what some or other person who had taught him, looked like, the description was unbelievably more important than the communication of mere words. What is most essential here, was recalling the feeling of being-together-with everything in connection with the Christ, so that one can say the Apostles sensed the succession, but they could no longer inwardly experience every transformation which had been experienced in the old initiation mysteries. Don't misunderstand me, I don't suggest that the apostles or apostle disciples have made such deliberations, but their soul constitution was so that they could make such deliberations and it was characteristic of their soul constitution to formulate such deliberations. When they were asked to formulate their soul constitution, they would have said: Yes, we couldn't go through with it in the same way as was still possible in the earlier Mysteries, for instance experiencing the transformation of light to darkness; we can no longer experience how one is anointed with oil and so on, and we can no longer experience the inner pain through recalling; but here a God has incarnated in the form of Jesus who was here, and with whom we have relations and when we really in our consciousness take it up, not merely with intellectual grasping but when in all concreteness we live in it, then something lifts us up into the supersensible world.

[ 16 ] With the apostles it was the direct living-in-community with the Christ, with the apostle disciples it was the community living-with-him, being carried over to them, who had laid their hands on those who had still been touched by the Lord, and transmitted to those in the third generation who had again laid their hands on someone who had had the Lord touch them. They would get a sense of apostolic succession when they would recall what I've just said, and they would also get a feeling for what it meant to stand inside a world which is spiritually, as it were, like standing in a physical line of ancestors. The physical line of ancestors flows through from birth. The spiritual ancestral line however, must go up to the spiritual father ancestor, the Christ Jesus, it flows through the ongoing, continuous fulfilment of consecrated ceremonies, which lead to the Christ, which certainly must always become more and more outward, because it must ever more make an intensive impression on people. As a result, besides the laying on of hands, other ceremonies were recorded in the next centuries, to make the outer impressions even stronger. A process of internalisation existed with those surrounding Christ Jesus: here Christ Jesus was performing a ritual himself. My dear friends, why was this necessary?

The life of Christ Jesus was the ritual for that which was around him, that which was accomplished in reality, that was the ritual/cult: the great offering of mass was fulfilled on Golgotha. Here we are led back to the first fulfilment of the ritual: at least this is what lives in Christian consciousness. This was followed by outward signs: it required the necessity for an outward imprint of activity, like remembrance, to show the eyes and to impress it on the soul in prayer, which could not be as alive as it had been with the apostles and the apostle disciples.

[ 17 ] I know that many people who hear such things with today's consciousness say: Why don't you simply express it in a short and sweet answer, shaped in sharply outlined terms, this or that is apostolic succession?—If someone wants such sharply outlined concepts, his argument is inwardly untruthful. One only speaks truth when it introduces the view of something that has been experienced. Such a thing can't be understood in sharply outlined concepts.

[ 18 ] Apostolic succession is something experienced first and then one knows that actually something is being experienced in a spiritual line of ancestors leading back to Christ, just like the ancestral line flowing through the blood links to the natural ancestral line, to any of the ancestors. This spiritual blood lies in the continuous fulfilment of the priestly ordination ceremony. It forms therefore the direct connection, for those who become priests, to the spiritual world. It is consecrated by someone who have themselves received such a consecration, and these, to those, and so on, up to the point where the supersensible descended into a human body and in this way for the first time brought a new, substantial fructification in the earth, which had become old.

[ 19 ] We will want to develop the particular format of the priest ordination, into a ritual form. I would like, still today, to point out that you could eventually find something which remains incomprehensible in the priest ordination. Now, by me saying something like this you will understand, also in connection with the regular previous lectures up to this morning, that in fact a complete break had to take place regarding the understanding of such things, when the changed consciousness appeared from the middle of the 15th century. In me expressing these things, I'm using words, which actually for the general consciousness could only have been fully understood before the middle of the 15th century. Then people actually stopped having a real sense for the meaning of these words. It is basically only through the trust you have been able to put in me, that you can hear something here in the manner and way it happened in former times when the soul constitution experienced things in quite a different way. Then came the time when less importance was attached to a concrete connection, when people who still knew how to attach importance to this concrete connection, became rare. Now, the most importance was attributed to the comprehensible content of the Gospels, to the comprehensible content of religion as such. Thus, gradually it took on particular importance to discuss the content of the Gospels, to discuss the content of the sacraments and to a certain extent particularly look into the teaching material, at the teaching content. The teaching content gradually became the most important. Not actually the concrete, but the abstract, became the most important, that is the essential thing. While for the catholic consciousness—I don't mean merely the roman catholic, but the catholic Christian consciousness—the priest ordination placed the chosen one in a spiritual ancestry up to Christ, which actually for the modern person made everything quite comprehensible, from definitions to declarations which places nothing into a reality. However, we must be very clear about it, that we live again in a time where we need deepening again in that direction.

[ 20 ] Well, the catholic consciousness has basically always acted quite consistently according to these prerequisites; quite consistently. In order not to be misunderstood regarding what follows, I would like to introduce it like this. When today we want to prepare someone—in fact, I mean for something which we see as a new ritual—when we, today, want to prepare someone to perform ceremonial actions, then we would for those who stand outside Catholicism in the world, no longer with full inner devotion be able to integrate a person into the apostolic succession. As I've mentioned to you, there have been remarkable Theosophists like Leadbeater and similar ones, who have likewise tried to place themselves in the apostolic succession, but that's going to resist any man who's honest with the world, if he is not imbued with Catholic consciousness.

[ 21 ] We need to look for something else. We need to fully understand that a reality is not something which is spoken about, something abstract. We must also learn to understand the sacramental. We must learn to understand, throughout, that the content of the teaching does not contain the essential but that something must be added from real processes and in such a way that these actual processes are carried on the waves of reality as the weaving of the Divine. There have only been single individuals, like Novalis, who understood this—do read his Aphorisms, then you'll see. He spoke about magical idealism; he knew this wasn't alive in outer sensory worlds, but within people, there lived the soul—spiritual. Then there was Schelling—in his old age, that's why he was hardly understood—for whom it was quite absurd to believe that the essence of Christianity consisted in the acceptance of what Christ taught; rather, Schelling recognised the essential much more according to the account of Jesus going through the process of the entire Golgotha drama, in the description of actions which took place around Golgotha. However, there are individuals who tend towards the reality, who in turn want to enter into actual experiences connected to the spiritual. In totality one could say that the way Catholicism experiences it, is something quite antiquated which can't be introduced into modern consciousness any longer. For this reason we mustn't only search for a renewal of old rituals but we must search for a ritual which we can create out of ourselves, but created in such a way that it creates the Divine in us in the sense we have spoken about, so that the words of Paul become the truth—in Gospel interpretation, and in all religious activities: Not I, but Christ in me.

[ 22 ] Catholicism, as Roman Catholicism, has actually always known how to act consistently. To a certain extent it has turned out, lifted out, from general humanity, all those who were descendants of Christ Jesus himself and so a sharp awareness has come about, separating the priestly spiritual generation, meaning those people connected to consecration, from all other people who had not attended consecration. Like a member of the nobility who for instance connects his bloodline back to the 18th ancestor and knows who carry this blood in their veins, their ancestral connection differs from that of the rest of humanity, in the same way there's a difference from those consecrated into the apostolic succession up to Christ himself, who have continuously and consistently received consecration, right down to those who had not received it. They felt themselves placed in this connection and felt others were different; that's why it was quite necessary during a certain time period that certain things were presented to people. A person gradually absorbed what had more or less consciously existed in his awareness and allowed this to be expressed in his actions. After this, because of the ever-increasing sharper awareness related to the Christ developed, came the necessity for greater withdrawal for the uninitiated: celibacy. The celibate already had his inner foundation and there where the celibate was dogmatised it was found throughout that the priest had to withdraw from connecting to all others, was a human personality who found it far more important to practice the priest consecration as a conscious inheritance of the father of his ancestors and because he was placed in this ancestral blood of a spiritual ancestry, he could not be in contact with that world from which he was taken out by the consecration ceremony. The moment a person strongly experienced this particular situation of priesthood in relation to the world, the necessity for celibacy was added, and of course there's no denying that one could also feel the political usefulness for Rome, and so on. However, you can be quite certain that during the time when celibacy was introduced—it was a time when the celibate person came from the monk priesthood—in the unconscious impulses was the urge for a certain honesty and truthfulness. It was certainly the case that the creation of celibacy was understood in the way I have presented it now. Just as in the 19th century, in a kind of natural way—as I said—the consequential process living in the Catholic consciousness resulted in the dogma of immaculate conception and how this resulted in the infallibility dogma, so at a certain time causes led to the consequences of celibacy.

[ 23 ] Well, if you take all of this in then we already come to what is of particular importance today. Of particular importance today for us is to again return to the ritual, to ceremonies. You are experiencing, at least many of you have said you experience it like this: you are actually experiencing necessities based on what has come out of, and is given by, this time. Of course we can't undo events, we can't go back to untruths for instance, we can't reverse an untruth, such as taking something which no longer feels alive were to be changed externally, like being ordained by an olden-time Catholic priest. That would be contradictory to those who have already ignited the Protestant consciousness too strongly in themselves because for the Protestant consciousness this possibility doesn't exist; in their experience one can't oppose something which has been created out of quite other circumstances.

[ 24 ] What you need to arrive at, if reality is at all part of your striving, is what can flow out of the spiritual world itself, which can be seen as flowing directly from Christ Jesus. We must strengthen ourselves in the words of Jesus: I am with you until the end of earthly days.—

These words out of the Gospels also announce such a process of the Christ impulse will be found on the earth for so long, that it will last until the end of the earth comes about. For this reason, one must firstly announce this as a postulate to a certain extent, that it must be possible—as a reality—to come to Christ, like with the Catholic consciousness, through the apostolic succession historically the spiritual family tree is searched for, reaching right to Christ. It must be able to find Him again, in a moment in the present; a connection to the Divine, a connection to the Christianized Divine as it was historically found by the Catholics in the apostolic succession right up to the Christian ancestors of this apostolic succession. That is why it must take place this way, that we find the spiritual again, not only in words about the Christian aspect, but so that we actually connect with what is real in the Christian aspect. Then we can create the ritual out of this, like the ritual was created within the apostolic succession. However, we need to penetrate it with an understanding which goes far beyond the understanding of the time.

[ 25 ] We must indeed move towards an understanding that can be expressed—I want to first formulate it as follows: In the world and in ordinary human thinking we experience the phenomenal: we however want to experience the nominal, we want to try and enter into the essential and out of this essence find the ritual. If you really want to find the ritual, then it must finally be so that this ritual is discovered as it had been during the second century, where gradually, what used to exist in simpler forms—only a few of which have been recorded—has now been transferred to the forms of later rituals. [ 26 ] How was the ritual experienced? A person was caught up in it, just like a person who smokes knows what he is doing by smoking; he knows he can express what he wants to, only by smoking. So you must again learn to feel that you, when you perform some or other ceremony, know for yourself: the ceremony must be performed in this way. A person knows what he has to say today when he turns to other people, he knows how to clothe his inner life with words. My dear friends, there is a moment in life, where one inwardly experiences that it is impossible to continue using words, where what you want to say no longer translates into words, where you have to stop with words or at most continue with words by carrying out the sacred act by starting to not merely letting the word sound out but where, for instance, the development of smoke must take place, where in particular one of the other actions must be carried out imaginatively. Where the words connect with a particular action, by coming into the original consciousness, where also, like your soul content, being enlivened by the Divine, pours into the words, now your soul content will no longer be merely a phenomenal one but a nominal one, then you will be lifted out of what the outer world comprises, there you will gradually enter into the sacramental.

[ 27 ] Somewhat in this way, I've tried to clarify how one must enter into the sacramental. It actually makes no sense, let's say, in simply transforming holy water as is often done today by subordinate clerics. There is simply no point in performing the transubstantiation in this way, as is done by many subordinate clerics today, who are left in the dark in relation to the esoteric consecration of the Catholic Church. Regarding the old soul constitutions, it had made sense to be fully aware of one's actions when a certain word was spoken over the salt substance, and that they knew the salt substance had changed as a result.

Today experiments have already been done to make the gentle sensitivity of a flame visible, by placing a flame somewhere and a person speaking rhythmically at a distance from it, to see the flame copy the rhythm. Here a rhythm is being copied by something inorganic. If I know the right words in the right word correlation over the salt substance, then the salt substance will change. If I now allow this salt substance which has been permeated, to enter into water, then I have kindled a process, which, if I understand it, when I have performed it in spirit, is a sacramental act. We must be able, once again, to look at the nominal as such. This we will address tomorrow. [ 28 ] I think, in any case, my dear friends, that many questions could be conjured out of the soul by me speaking about these things, and I would love it if the questions, while you are all here, not in general, could also be formulated concretely so that no doubt remains. I completely understand that with earnestness your small circle has turned to me with the clear intention to really work toward a renewal of the religious life. It is not possible to do so by merely changing the teaching content; it is only possible when you enter with a changed soul constitution. We are now entering more deeply into things and, triggered through your questions we will become ever more acquainted with these things so that you're actually going to understand what I mean to convey.

Dr. Unger: With regard to the Boldt motion, we have to work through to understand why we entered into this at the general assembly. It is not about us making the Boldt case a big case. Mr. Boldt has hurled accusations and insults in his brochure and forced a matter on us that we do not like. But if it is to have a general significance, then we must pay attention to what is typical about such a phenomenon.

First of all, it is quite impossible to force members to buy a brochure so that they are informed about its contents at the general assembly. The only correct thing, in accordance with the rules of procedure, is for someone who wants to orientate a meeting to provide the relevant material and not to demand 50 pfennigs from each person in order to be able to orientate themselves. In addition, if you have read the brochure, in which there is nothing at all that we can use, you are supposed to buy the book as well. These are things that are impossible for us. That is why we did not need to meet here. But it is typical and significant of the case. It is important for us to learn something from it and to become aware that it is necessary within our society to emancipate ourselves from certain prejudices and suggestions that the whole of life and thought in our time wants to impose on us. In this regard, we must pay attention to some of the things in the brochure. For the accusations, which need not be taken personally at all, relate, among other things, to the fact that something has been rejected here that deals with an important problem of our time, which supposedly deals with a problem in the manner of “spiritual science” and claims to be a scientifically significant matter, as can be seen from the “blurb” read out yesterday. Such an accusation is unjustified from the outset; for no one can demand that any intellectual products should be read, but one can only wait and see what each individual wants to do of his own free will. Then it is claimed that all those who have rejected the matter are supposed to have done so out of ignorance. It was therefore very commendable that some samples from the book were given yesterday, so that anyone who has not read it because they did not want to can now say from their own experience: there is nothing in the book that could have any value for us. What matters is that we educate ourselves to be able to judge what has value and what has no value. And since this is precisely the kind of problem that should be placed at the center of our attention, that should be imposed on us as a problem even though it is not one at all, it is important to work through the question of this alleged problem.

We want to come together here to cultivate knowledge, to gain insight into the workings of spiritual beings. This means that we do not take the starting points from external appearances and symptoms, from what is imposed by sensory experience or what could be gained from the habituation of scientific observation, but that we recognize that all true knowledge can only be found in spiritual reality. It is important that we learn to hold fast to this, that we learn to recognize how much of what passes itself off today as “scientific” is reality and what is not. And that is why it is important that this is not just a “Boldt case,” but a case that gives us the opportunity to shed light on the workings of scientific claims and prejudices in our time. An example will be given that, in terms of its content, already points to the problems that are to be brought home to us here. If we want to look at any vital questions from the spiritual-scientific point of view - that is, from the point of view that we seek to gain on the basis of what is communicated to us from higher knowledge - then it must be the first condition for us to know something know something about it, to know something from the spiritual sources; otherwise we are not in the channel of a spiritual movement, the spiritual movement in question here, but only deal with what is prepared as “scientific phenomenology”. So an example is to be given that, as it were, introduces us to our subject.

When we are led to the basic principles of how man has been born out of the spiritual worlds and has developed under the guidance of spiritual beings, we are then shown that this is not a theory, but a reality of the spiritual worlds, which in the past has also worked in a pictorial way into the pictorial consciousness of mankind, and the expression of these images has been preserved in myths and legends. When we occupy ourselves with myths and legends, we have something that touches our inner hearts, and what would otherwise be presented to us in dry, sober thoughts is presented to us in pictorial thoughts. The legends of the gods are higher realities for us, and in this respect they are a force that reaches deep into our hearts, with which we can approach the problems of existence. They contain something that can work as an element of progress for our movement. We can gain knowledge within our movement from research in the spiritual world about a certain area of existence, namely about the origin of myths and legends and about their significance for the past and present of humanity. If we now ask the circles that behave scientifically about this, we do find a reliable collection of myths and legends as fact. It is not characterized by the fact that one says: it is superficial or not. For such a collection is something that is still most to be praised for in this day and age, namely the diligence in collecting facts. What is then added to such a collection is usually very little. But among the things that are added, we find something typical: a tendency to look at everything from the point of view of a preconceived favorite subject. In this, so-called “sexual literature” is particularly distinguished by the fact that nothing is sacred to it; and in this sexual literature we find volumes of descriptions that trace myths and legends back to the lowest sexual elements - not only to what belongs to natural or animal life, but all excesses, perversions and decadent phenomena are placed in the most arbitrary way at the beginning of the cultural history of mankind and thus the legends and myths are explained. If we wanted to pay attention to it at all, then we would have to give up our entire spiritual-scientific point of view from the outset. The moment we open our ears to what not only wants to reach us from such circles, but also wants to behave in an “occult” manner, we pronounce our own death sentence!

And this is the significant lesson that arises from this: that we must beware of anything that, in whatever way, with great ingenuity, perhaps even wit, presses itself upon us and seeks so easily to associate itself with the name “occultism”; that, on the contrary, we learn to recognize it, see through it and reject it out of our innermost knowledge and understanding. It is not necessary to point out the dangers that beset us in this regard; even the name Leadbeater can be avoided. But one thing must be emphasized: that we also find something in the newer Adyar literature that must be rejected by us in the strongest possible terms: Mrs. Besant refers to her earlier work, to her collaboration with Bradlaugh, to the possibility of limiting the population in the sense of Malthusianism, and so on. What was spread at that time from England, out of the general materialistic spirit of the age, was superseded by Mrs. Besant when Mrs. Blavatsky approached with her spiritual aspirations. Today it is rearing its head again, “illuminated by the glory of occultism.” We see in what presents itself as “occultism” the face of materialism, and we must pay attention to this and draw attention to it. It is certainly true that the influence of materialism on our movement is very strong, so that we must be on our guard, must sharpen our judgment, must learn to stand firmly on spiritual ground, and must learn to seek and find the starting-point for our world-related thinking more and more in the spiritual worlds and beings. In this sense, my request is that, in dealing with this matter, we should look less at the personality of the unfortunate Mr. Boldt than at the typical contemporary phenomena that it expresses, which we must take into account if we want to continue our movement in the right direction.

Mr. von Rainer: Dearly beloved! It may be necessary, after all, to shed light on this “Boldt case,” which has already been examined in some respects because it is symptomatic, from a perspective that plays a major role in our spiritual movement in our time. And if I am obliged to say some things in such a way that it appears as if I wanted to give good teachings, it may be necessary to preface this with a personal comment: that I am fully convinced that all people are children of their time, and that in can only speak with such conviction about something if you feel clearly within yourself how much you are a child of your time and how much opportunity you have to observe how being a “child of your time” creates an enormous obstacle for all ideal endeavors.

From the letters of Mr. Boldt, which he writes to the two representatives and chairmen of the Munich Lodge, the word has been read that he “has been insulted in his theosophical honor.” Even in today's world, the word “honor” actually has only a passive side and no longer an active one. One's honor is continually offended, but today one does not ask oneself whether one might offend the honor of other people. And if we ask ourselves why such a fact plays a significant role in our movement, we must remember the cycle of lectures given by Dr. Steiner in Norrköping on “Theosophical Morality”, where he pointed out that the moral qualities of the Orient, of India, for example, were different from those of Europe. While the Indian was characterized by devotion and worship, courage, standing up for one's convictions with clenched fists, so to speak, was always what distinguished the Westerner. The spiritual impulse of the theosophical movement has now been brought to the West with thoroughly Indian concepts, including the Indian concept of worship, of devotion – certainly justifiably – towards everything that exists in the world. But in doing so, it has been completely overlooked that in the West one is faced with a different audience than in India. In India, the caste system excludes the democratic spirit of the West from the outset; and it is already expressed in political institutions that veneration and devotion must then be modified somewhat differently in a certain way depending on what one is facing. But the West has been a pioneer for humanity in precisely this respect, in that the development of freedom has found a certain support through the democratic spirit of the time. But the whole nature of intellectual life in our time is such that it does not understand when it is stopped. Therefore, one did not understand how to stop in the democratic spirit of the time, in this spirit, which I would like to characterize for you through the saying of a poet, because precisely this poet, the Austrian poet Grillparzer, can be considered quite distant from all political endeavors...

Here Mr. von Rainer quoted a passage from the drama “A Brother Quarrel in the House of Habsburg,” which was put into the mouth of Emperor Rudolf II, and which ended with the following lines:

I say to you: not Scythians and Khazars,
Who once extinguished the splendor of the ancient world,
Are threatening our time, but foreign peoples:
The barbarian struggles loose from his own bosom,
Who, once without reins, everything great,
Art, science, state, church
falls from the heights that protect it,
to the surface of its own vulgarity,
until everything is the same, yes, because everything is low.

And following on from this, Mr. von Rainer pointed out that there is also a certain danger looming in our circles, from which we must protect ourselves. He then continued:

It is not always the case in the world that when someone comes along with certain pretensions and also displays on the other hand all the qualities that should lead to his condemnation as a human being, that these should also make him unworthy of human compassion. We must show a personality like Mr. Boldt's the greatest compassion, indeed the greatest love, but we must not be deceived by it. We must remember that love does not consist in overlooking or even excusing the dangers inherent in a fellow human being. If we examine the dangerousness of what is written in this brochure, objectively, regardless of what kind of person Mr. Boldt is, we must say: What is written here has emerged from the school of Vollrath, Dr. Hübbe-Schleiden and so on. But it is also written entirely in the spirit of our time, about which we heard again yesterday from Dr. Steiner, that it really leaves much to be desired in terms of truthfulness. And I must also cite evidence of the way in which people and things are judged today, without even informing themselves about what the personalities in question actually want with their appearance.

An essay by Dr. Wilhelm Oehl entitled “Modern Theosophy” has been published in the magazine “Der Aar”, a monthly publication for the entire Catholic intellectual life of the present day. It states:

In stark contrast to the reserved Hübbe-Schleiden and even more so to Hartmann, who emphasized ethics, the magician Rudolf Steiner is at the center of a large group of followers who hold his person and his supernatural secret forces in absolute devotion. (“Der Aar,” July 1913 issue, p. 519).

At the beginning, the author writes in a footnote:

As sources, I used the writings of Blavatsky, Besant, Hartmann, Hübbe-Schleiden, Collin, Brahmacharin-Bodhabhikshu and Hermann Rudolph, as well as many essays in the journals “Theosophische Kultur”, “Sphinx”, “Lotosbl , Prana and The Theosophical Path; valuable material is contained in the two brochures by Hans Freimark, Moderne Theosophen und ihre Theosophie and Die okkultistische Bewegung, both published in Leipzig in 1912 by Wilhelm Heims (Leipzig). Finally, attention is drawn to the excellent essay by P. Zimmermann in the 'Stimmen aus Maria Laach': 'Die neue Theosophie' (1910, pp. 387ff.). The various conversation encyclopedias and church encyclopedias offer almost nothing or very little about Theosophy. - Several years of contact with the Theosophists, occultists and astrologers of Vienna, Berlin and Zurich gave me the most desirable opportunity to thoroughly get to know the thinking of these circles.

These were the sources that he said he had used; and yet he has the nerve to write what I read about Dr. Steiner's personality, even though it is clear from his own statements that he is not familiar with any of Dr. Steiner's books! And while he cites the titles of books and publishers for other authors, he only says in the rest of the essay that Dr. Steiner published the magazine “Lucifer - Gnosis”; he says nothing about any of his other books. Perhaps it could be objected that this is a journal that serves a certain tendency; but it is precisely in these circles that people pride themselves on being “modern” and on wanting to draw modern aspirations into the church.

So I saw a poster for a lecture: “Modern Theosophy in the Spirit of Christianity”. Where pretensions arise that “modern theosophy also wants to represent a surrogate for Christianity”, one speaks of a person as a “fantastic magician” and does not even know what books he has written!

These are terrible times in which the reader is deprived of any basis for judging something correctly; because one must be able to read between the lines of such articles and see that, for example, Hans Freimark and Father Otto Zimmermann are opponents of Dr. Steiner. These are the kinds of signs that should make us extremely vigilant about our time and ourselves. It is a tremendous slogan to write on a brochure: “A free word to free Theosophists”. You can quite calmly write this as a powerful motto at the top of your brochure, and then later say: If Dr. Steiner had said something good about my book, I have no doubt that it would have been considered thoroughly Theosophical and would have been read and distributed in the widest circles.

What about “freedom” here? If you speak well of a book that someone writes and publishes, you can be sure that you will be called a “free person”; if you say nothing or cannot say anything commendatory, then you have violated freedom! It is entirely possible that someone comes along with the pretension of redeeming the gagged Frei and then says quite calmly: If the person in question, whom I naturally do not recognize as an authority, had asserted his authority for me, I would not have objected; then the whole brochure would not have been written, and everything else would have been avoided. On page 23, Mr. Boldt writes:

I had to come to the conclusion [at that time] that Dr. Steiner's negative attitude had not remained without influence on these events.

the “events” that his book was not recommended!

As a result, he only encouraged the prudishness and herd prejudices in theosophical circles. I am certain that if he had devoted even a single good word to my work, which has been appreciated by many Theosophists, no one would have dared to find the book un-Theosophical and to object to the sale of the book or to the announcement of the prospectus within the lodges.

Thus, the representative of freedom and opponent of authority would have had no objection to the “herd-like human prejudices” if they had proved useful in the dissemination of this book.

So it is that someone can say, “I am offended in my theosophical honor,” but does nothing for the honor of the other people, the 75 percent, as he says, that he counts among the “partisaners”; because he insults them with the brochure. If we are guided by the perhaps “outdated” but nevertheless existing concepts of honor that prevail in the West, namely to have strong convictions for the moral foundations of Western man, then it is no longer possible to accept what is offered to us. We seem to be like game that anyone can shoot, just because we have a conviction – and not only can anyone from outside shoot at it, whom one cannot blame for it for certain reasons, but everyone within the movement shoots at it! However profound this movement is, among ourselves the individual is actually treated very superficially. In these circles anyone who dares to write anything that condemns 75 percent of the people in a movement dedicated to a high ideal, lock, stock and barrel. One has only to recall the unheard-of nature of such an act! It is always said that it is the belief in authority that we have towards Dr. Steiner. No - our own honor, our theosophical honor is at stake here, because we cannot allow ourselves to be disparaged in this way by a person who knows nothing about the view of life that we want to realize and who wants to exploit for his own purposes what we want to create in the world with this view of life.

Where are the 25 percent he refers to? They should show themselves, these 25 percent, and if there are more of them, they should show themselves too, because we are tired of being attacked in this way. We are Westerners in the sense that we say: We don't have to do theosophical work if there is no one for whom it is suitable. But we would like to hear it! So someone writes this and goes around in the Society! He speaks of “masks and gestures.” But there are many people going around who are saying the same thing! In this regard, we must cultivate a certain honor and say: We will give a fitting answer to anyone who speaks like that, even if it is in the most trivial private conversation, because otherwise a poison will enter the movement and spread! We can only make progress if we are clear about the active part of the theosophical honor. It is not acceptable that just anyone who has barely sniffed into the theosophical movement can appear and say, “All this is blind faith in authority”; or that someone can express such a thoroughly dishonest view that he says, “I am completely permeated with love and admiration for the personality of Dr. Steiner , but this personality of Dr. Steiner adheres entirely to Nietzsche, who says, 'One must not come to people with the truth', and then in a certain way acts as if Dr. Steiner had the same personality in Nietzsche, from whom he gets everything he needs to lead this movement.

In the face of such a thing, it is also necessary to state very precisely what can shed light on the matter. In the first chapter of Dr. Steiner's book “Friedrich Nietzsche – A Fighter Against His Time” it says:

The words that he (Nietzsche) has spoken about his relationship to Schopenhauer, I would like to say about mine to Nietzsche: “I belong to those readers of Nietzsche who, after reading the first page of him, know with certainty that they will read all the pages and listen to every word he has ever said. My trust in him was immediate... I understood him as if he had written for the sole purpose of expressing himself clearly, but also immodestly and foolishly.” You can speak in this way and be far from professing yourself a ‘believer’ in Nietzsche's world view.

This is stated at the beginning of the book and should be borne in mind when quoting from it. Mr. Boldt is not justified in quoting Dr. Steiner as saying: 'Dr. Steiner himself admitted that Nietzsche is an authority on this point ($. 16).

In his discussion of this topic, Dr. Steiner himself characterized the unconditional striving for truth and truthfulness, as advocated by Fichte, as “superficial,” whereas Nietzsche's view is said to be “rooted deeply in the essence of human nature.

Such a juxtaposition cannot help but create the impression that Dr. Steiner is of the opinion that the pursuit of truth and truthfulness must be characterized as “superficial.” What is meant, of course, is that, as it also appears in the book “Friedrich Nietzsche - A Fighter Against His Time,” Nietzsche himself raised the question: Must one strive for truth? Why does one want truth and not rather untruth? These are philosophical, intellectual processes about which one can say: It takes tremendous courage to express such things; but they cannot be taken as a basis for the practice of a way of life, especially not in a circle like ours, where we know where we want the foundations of the truth. We only need people who remain true to this truth. After all, truth no longer needs to be invented.

One need not say of a book like Mr. Boldt's that the author also has good aspirations. He should develop them wherever he wants, but not within the Anthroposophical Society, which has its store of truth. If one really always works positively, one already comes to such concepts to advance the movement.

This is not a matter of Theosophical honor revolting against what someone else does; rather, Theosophical honor should be flexible enough to allow us to do something that someone else does not. That is one side of it. But there is also a second side. For it would be easy to object to such statements: Are we not really doing everything that is humanly possible, so to speak? Are we not truly completely honest for this movement?

With regard to this movement, we must truly also think that we are children of our time. We are children of our time for the Movement itself, and it is not at all certain that those who write in this way are not also completely children of their time. But the misfortune is when we always “soar on clouds” in a certain respect, when we want something, and believe that we must always achieve something great, and think that there are no “little things”. You have to start with the little things! At the beginning of our movement, there were many who said, “How can I be useful to the movement?” before they really knew what it was about. But the more the movement needs strength, the more those same people show themselves to be truly willing to work where they are placed by karma. It is not enough to work for a worldview if you are with the “idea” of the matter. In terms of the practice of a worldview, one can be there for an idea and yet be a crass materialist. In this respect, it is perhaps good to take a historical look at our society, at what has happened since the time of the Constituent Assembly.

The lunch break begins around two o'clock; the continuation of the business negotiations is scheduled for four o'clock.

The only meeting with Friedrich Nietzsche (1844–1900, German philosopher) belongs to the experiences I do not forget again. At that time, he was quite mad. The sight was very important. Imagine a human being, a man who has dealt with the question the whole morning which immediately suggests itself, and who has the wish to rest some time after dinner and to let go on the thoughts sounding in himself: he lay there this way. I had the impression of a healthy man, and, besides, he was already completely mad; he recognised nobody. His forehead was moulded like that of an artist and a thinker, and, nevertheless, it was the forehead of a maniac. A riddle faced me. Human beings of his kind of insanity would have had to look completely different. Only by means of spiritual science, one can explain this unusual.

The etheric body, the carrier of memory, is connected with the physical body during the whole life, but it is connected different with the different human beings. With some, the relation is not very solid, with others very close. Now Nietzsche's etheric body was very movable from the start. Such human beings can have two qualities: the one is an ingenious, easily movable mental force and imagination, the ability to connect widely separated concepts and to get a synopsis of widely divergent perspectives. Such persons are not as easily restrained as others are by the gravity of the physical body in the conditions given by life.

Before Friedrich Nietzsche had done his doctorate, he was appointed professor of Classics in Basel. From his teacher, Professor Ritschl (Friedrich Wilhelm R., 1806–1876), information was gathered. This answered: Nietzsche is able to do everything he wants. Thus, it happened that he did his doctorate when he already held a chair. Nietzsche had an agile mind. Such a human being does not live in ideas, which are palpable. He lives, so to speak, separated like by a wall from the everyday life.

However, something else is connected with such a mental disposition: he is condemned to a certain life tragedy. He hard finds the way to the immediate things of existence, he easily lives in that which cannot be seen by the eyes, be seized by the hands what can be observed in the everyday life but in that which humanity has acquired as spiritual goods. He lives in certain ways like separated by walls from the sufferings and joys of life. His look wanders into the vast, more in that which humanity has gained and created for itself, than in the everyday. Hence, it could occur that Nietzsche was in a special situation towards the civilisation of the nineteenth century.

Someone who surveys the civilisation of the second half of the nineteenth century sees that an immense jerk forward is done in the conquest of the physical world. We take the year 1858/59. It was the year, which brought the work of Darwin (Charles D., 1809–1882, English naturalist) of the origin of species by which the look of the human beings was banished completely in the physical concerning the evolution idea. This year also brought the work by which the matters of our fixed stars and the most distant sky space were conquered: the spectral analysis by Kirchhoff (Gustav Robert K., 1824–1887, physicist) and Bunsen (Robert Wilhelm B., 1811–1899, German chemist). Only since that time, it was possible to say, the substances, which are found on earth, are also found on the other planets. Then appeared the book about aesthetics by Friedrich Theodor Vischer (1807–1887, 1846–1857: Aesthetics or the Science of Beauty) which wanted to found the science of beauty bottom up, while one had once explained beauty top down, from the idea. To complete the picture: that work appeared which wanted to force the social life into the only sensuous world, A Contribution to the Critique of Political Economy by Karl Marx (1818–1883). Briefly, the time in which Nietzsche grew up was the time in which the human beings directed their look completely to the physical world.

Now imagine which forms all that has accepted in the course of the second half of the nineteenth century: think of Haeckel (Ernst H., 1834–1919, German naturalist) and other researchers who only targeted what presented itself to their sensuous eyes; think of everything that natural sciences and technology have performed in the nineteenth century. It appears to us compared with these currents like an escape of humanity to spirituality if at that time wide circles are seized by the philosophy of Schopenhauer (Arthur Sch., 1788–1860). At that time, the mere interest in Schopenhauer's philosophy shows that the human souls escaped to something that should grant spiritual satisfaction. We see one of the great spirits of the nineteenth century, Richard Wagner (1813–1883, composer), attempting to let spirituality flow again into civilisation.

In this cultural trend, Nietzsche positioned himself. How did he do this? The just mentioned persons positioned themselves creatively in it, and creating is something blissful. Working makes the human being young and fresh. This becomes apparent with Haeckel. Somebody who works on the microscope and other instruments and does research can make himself happy and rejuvenate in this work, he is able to do all that also light-heartedly, and he forgets the need for a spiritual world; in him something lives that can animate the human being, creative enthusiasm, which has something divine-spiritual. Nietzsche's destiny was this cultural trend. He was destined to take joy and sorrow from this cultural trend because he was not directly connected with the everyday life. He had the nagging feeling, how can one live with that which the modern civilisation offers? Nietzsche's heart was involved in everything with joy or sorrow. He lived through everything with his soul that happened in the nineteenth century.

We see two spirits intervening early in Nietzsche's life: Schopenhauer whom he got to know not personally who had a deep effect on him by his writings, and Richard Wagner with whom he was tied together by the most tender bond of friendship. Both spirits induced Nietzsche to become engrossed in the riddle of ancient Greece in the beginning of our culture. He had done deep looks in the Greek world, from the oldest time up to those periods which history illumines brighter. The Greek of the oldest time seems to be much closer to divinity than later, when he tries to show pictures of the gods in his pieces of art: he makes them human-like, raises the form of the human being to the ideal image. The Greek was not that way in primeval times. He felt everything vividly flowing into himself what was outdoors what blows in the storm and grumbles with the thunder, what streaks in the flash what as harmonising wisdom has set up the world outdoors. At that time, in his original music the Greek expressed this harmony and created it in his temple dances.

Nietzsche called the ancient Greek the Dionysian human being. The later Greek, the Apollonian human being, reproduced what the original Greek was. He stood there considering and expressed it in his pieces of art. At this development Nietzsche looked like at a riddle, because he had no knowledge of that primeval culture which was the basis of the Greek and even earlier cultures from which it had taken its force. An expression of that primeval culture was also, what was expressed as wisdom in the Orphic and Eleusinian mysteries as myth creation and art. Nietzsche did not know this. He thought that everything was instinct, basic instinct with the ancient Greek. He knew nothing about that wisdom which was fostered by initiates originally in the mysteries, which then flowed into the world, illustrated in pieces of art and mystery plays. Nietzsche was not able to look into these mysteries, but he had a premonition of them. Hence, he felt worried, because he could not find the correct answer to his questions. In that primeval wisdom of the human being to which spiritual science goes back, he would have had to search the answer to his Dionysian human being and his Apollonian human being. He would have to get the solution of the riddle from the Eleusinian and Orphic mysteries. Then he could have seen how art fosters the beholding, and how science and religion look for that which can penetrate the human heart with devoutness.

Religion, art, and science were not yet separated in the old mysteries from each other. They originated from one root. The ancient mysteries are this root. With the leading peoples of antiquity, they were fostered in secret sites efficiently and were developed to ritual acts. The descent of the primeval wisdom was represented to the neophyte in pictures. This remained concealed to Nietzsche; therefore, he could not find the coherence, which he searched. Only tragically, the development of the Greek spiritual life could present itself to him. He stills sees Aeschylus (525–456 BC), who was close to the mysteries, creating his drama penetrated with inner wisdom. However, he also sees Sophocles (497–406 BC) and in particular Euripides (480–406 BC) already creating their dramas which only show the exterior. He recognises that the Socratics find concepts that are far from the world sources and that they place themselves like considering beyond the world content in the universe. It seemed to him in such a way that in Socrates the world itself does no longer pulsate, but only the concepts of it, that he leads the Greek pulsating life to dry, sober abstraction. Nietzsche was painfully affected by the fact that Socrates put up the sentence that virtue is teachable. He understood it in such a way that the old Greek felt what he should do; he did not ask whether it is right or wrong. Only a time estranged to divinity could ask, can one learn what is good? Hence, Nietzsche considered Socrates as the person of the decline of Greek culture.

Schopenhauer appeared to Nietzsche as a human being who had an idea of that what led to the sources of existence. He built the bridge from the abstract world of human mental pictures to the deeper sources of existence pulsating in the will. This satisfied Nietzsche's pursuit of truth. Richard Wagner appeared to him as a person risen from the old Hellenism. It was blissful for Nietzsche to develop according to such an exceptional person who walked along beside him in flesh and blood. A substitute of that which the external world is to the other human beings was this friendship with Richard Wagner.

As a deposit of his world of thought in this time we have the writing The Birth of Tragedy out of the Spirit of Music, appeared in 1872, in which already the whole Nietzsche is included. There is already found the Apollonian and the Dionysian. Further Schopenhauer as Educator. Nietzsche writes empathically about Schopenhauer like someone who writes about his father. Then Richard Wagner in Bayreuth, it is regarded by everybody as the best writing about Richard Wagner.

No time is so closely related to philistines as the time of materialism. In no book, David Friedrich Strauss (1808–1874, German theologian) expresses this connection so strongly as in the book The Life of Jesus, Critically Examined (1835/36). Nietzsche named and shamed this philistine attitude in his writing about David Friedrich Strauss. Nietzsche who longed for the re-erection of the Dionysian human being could be outraged against the philistine attitude of David Friedrich Strauss. David Friedrich Strauss, the Confessor and the Writer is a redeeming essay.

Then he did something as an academician. He had experienced the time without fire and enthusiasm of the academics. If anybody said, there can be new ideas, one can do this or that, then the others came who said: however, history shows us that nothing can develop by leaps and bounds, everything goes on quietly. One was afraid of what one called a leap in history. Nietzsche wrote a book in which he said, pluck up courage, be a human being, do not only look for history, have the courage to be independent and to act independently! Again a releasing book, of a comprising radicalism in its demand for emancipation from history. He expressed that historical mood is an obstacle of everything original in the impulses of the human beings.

Nietzsche lived up to 1876 in such a way. His development was in such a way that he stood far from the events in the world. The easy mobility of his etheric body caused this. In 1876, when Wagner was at the peak of his creating and had realised in the outside world what lived in his soul, Nietzsche discovered, what faces you does not correspond to the picture, which has lived in you.—This was the case simply because he had built something like a wall against the demands of the external realities.

He could not recognise in the outside what he had formed inside as mental pictures. There Nietzsche became confused. What made him confused? Wagner? Not really. Richard Wagner never made him confused, because he did not know the objective Richard Wagner at all. He was confused by his idea, which he had got of Wagner. Now Nietzsche became confused by the whole perspective, which had led him to Wagner. He was confused by any idealism. With the idealistic Wagner, he lost all ideals which humanity can generally spin out. Thus, the feeling originated in him: idealism and all contemplation about the spiritual is a lie, is untruthfulness, illusion. The human beings have deluded themselves about that what is real, while they have made pictures of the real to themselves. Nietzsche began to suffer from himself.

Now he is engrossed in opposite currents of the spiritual life, in the positive natural sciences and the branches, which are built up on these. He becomes acquainted with an interesting spirit, with Paul Rée (1849–1901, German philosopher) who had written a book about moral sensations and the origin of conscience. This work The Origin of the Moral Sensations, 1877) is typical for the last third of the nineteenth century in which is searched and worked according to the methods of natural sciences. It completely gets the origin of moral sensations and conscience out of the impulses and instincts of the human being. Paul Rée makes this wittily. Nietzsche is delighted by this worldview about which he says to himself, there any illusion is overcome, and one can understand human life only from that which is palpable. Now I feel all ideals like masks of desires and instincts. In Human, All Too Human, a book which appears in aphoristic form, he tries to show how basically all ideals do not lead beyond the human being, but are something that is rooted in the all too human, in the feeling and in the everyday. Nietzsche could never find the way to the everyday immediately. He did not know the general-human from practice. He wanted to experience it now from theory with all joys and sufferings. In addition, life praxis became theory to him. This was wonderfully expressed in Daybreak (1881). Everything appears to him not only disproved, but got cold, as put on ice.

With particular satisfaction, Nietzsche now studies Eugen Dühring's (1833–1921) Philosophy of Reality (1878). In it, he delights himself; however, he is not a parroter of it. He writes many, partly extremely disparaging remarks in his personal copy. However, he tries to experience emotionally what is brought forward there as positive science. The French morality authors who aim at assessing moral of life not by standards, but by events become a stimulating reading for him. This becomes his tragedy or also his bliss. These are the essentials that he lives through all that. It works different on him from those who had created these works. He must always ask himself, how does one live with these things?

Now, however, we see significant ideas originating to him from such conditions, ideas from which we must say that Nietzsche knocked at the gate of spiritual science, just as he had once stood before it with his Dionysian human being, guessing the mysteries. The gates were not opened to him. With one of these ideas, one can prove almost how it has originated. In Dühring's book A Course of Philosophy as a Strictly Scientific Worldview and Way of Life you find a strange passage. There Dühring tries to put the question whether it is possible that the same combination of atoms and molecules, which has been there once, returns one day in the same way.

During three weeks in which I have ordered Nietzsche's library, I myself have seen that he had marked this passage in this book and had added remarks. From then on, at first in the subconsciousness, the idea of the so-called everlasting return worked in him. This idea, which he developed more and more, has imprinted itself on Nietzsche's soul in such a way that it became a creed to him; he has familiarised himself with it that it became his tragedy. It expresses that everything that was there once returns in the same combination and with all details repeatedly, even if after long intervals. As well as we are sitting here now, we would come again heaps of times. This was a feeling, which belonged to the tragedy of his soul, the feeling: with all grief which now you experience you will always return.—Thus, we realise that Nietzsche has become the materialistic thinker by Dühring's idea of return—which Dühring rejects. For him there was only this return of the same a consequence of a materialistic idea.

We see Nietzsche's ideas crystallising from the cultural trend of the nineteenth century. Darwinism shows how the evolution of the imperfect to the perfect takes place how evolution advances from the simple living being to the developed human being. As for Nietzsche, it is not speculation; this becomes a source of bliss for him. It is a satisfaction for him to see the world in its development. However, he cannot stop. He says to himself, the human being has become; should he not develop further? Should the development be concluded with the human being if we see that imperfect beings have developed up to the human being? There we must look at the human being as a transition to a super-human.—Thus, the human being became to him a bridge between worm and super-human.

Nietzsche stood with his idea of the everlasting return with his whole feeling and thinking before the gate of the spiritual-scientific truth of reincarnation. He stood also with the idea of the super-human before the gate of spiritual science, which shows us that in every human being something lives that we have to understand as a divine essence of the human being. This essence is a kind of super-human if we are allowed to use the expression. When the human being has gone through many incarnations and has become more and more perfect, he will ascend to even higher degrees of existence.

Nietzsche knew nothing about all these concrete secrets of spiritual science. He knew nothing about that what we know if we look behind the sensuous, palpable. He could only emotionally grasp what lived in his soul, not with his ego. Instead of the portrayals of the spiritual facts that can fulfil us with bliss, instead of the portrayal of that world of facts which shows us how within the planetary development the human being ascends from stage to stage, all that lived with Nietzsche in the feeling, and sounds lyrically from Thus Spoke Zarathustra (1885). It is an enthusiastic portrayal of the guessed that he could not behold. Like a question appears to us his hymn on the super-human.

How could this thirsty soul have been satisfied? Only if it had got to know spiritual science as contents. Nietzsche had to bleed out emotionally in his longing for it. Only spiritual science could have brought him what he strove for without being able to grasp it. In the last book, which he wanted to call Will to Power, it is especially clear how he could come to no fulfilment of his soul with the desired spiritual contents. Compare everything that spiritual science says about the higher human being and his affiliation to spiritual worlds with the abstract will to power, which has, actually, no contents. Power is something quite abstract if it is not said what should have power.

Just this posthumous work Will to Power shows Nietzsche's vain and fateful striving that is so great in its notions. Again, you can observe the tragedy, how this striving for an unknown land grows into insanity. Just at the example of Nietzsche, you can see where the civilisation of the nineteenth century had to lead the deeper feeling personalities. Therefore, many people who guessed something beyond the material, the palpable and could not find it because they stopped with this civilisation had to bleed out. That is why Nietzsche's tragedy also shows a big piece of the tragedy of the nineteenth century. This tragedy appears in particular, if we realise how Nietzsche with a boldness which only a human being can have who is not firmly connected with his etheric body, with the inhibitions of the physical body, how Nietzsche criticises Christianity in his Antichrist (1895). For Christianity is that what he says a harsh but comprehensible and extremely urgent criticism. A lot of that which this Antichrist contains is exceptionally worth reading. Nevertheless, the whole standpoint of Nietzsche shows us how a mind must behave to whom all philosophy appears as nihilism, who wants to search the spirit from reality and cannot find this spirit in the modern form of Christianity. It will turn out more and more that humanity recognises the big impulses and the whole deepness of Christianity only by spiritual science, so that one can say, Christianity has been recognised up to now only to a lesser extent. Nietzsche did not have this consciousness; he did not recognise Christianity properly. Why could he not recognise it? Because he could not anticipate the course of development—in the sense of spiritual science. I want to show it with an example.

About 600 years before Christ, Buddha appeared whom one cannot admire and revere enough if one recognises him really. He grows up as a king's son, surrounded by all joys of life. Any grief is kept away from him. It is ensured that he never leaves the gardens of his palace. Nevertheless, once he comes out of the sanctified area of the palaces and temples. He meets an old man, a sick person, a dead person. He sees: age is suffering, illness is suffering, and death is suffering. He recognises that in every rebirth the sufferings must come again. The great truth of the spiritual life reveals itself to Buddha. Therefore, he teaches that one should give up his longing for re-embodiment to be merged in the peace of the spiritual world.

We look at Christ now. We reincarnate in the substances of the earth. Our task is to purify, to internalise and to spiritualise this substance gradually. We carry the fruits of our pilgrimage on earth up to the spirit, and connect them thereby with the spiritual existence. May the earth then be only a vale of tears, which one should leave? No, the earth was blessed, because Christ walked about it, because his body was built from the substances of the earth, and because He permeated the earth with his forces.—The first Christians spoke that way. The human being absorbs something of the Christ principle in every life, purifies himself thereby gradually. Rebirth is not suffering, because only thereby we become able to recognise illness, age, evil as tests, as a means of education of our soul to become good and strong. The soul, which soars this knowledge, is healthy and fosters its surroundings.

Today the fear of hereditary predisposition penetrates humanity. If the human being opened himself or herself to the Christ impulse again, the illnesses would be overcome. On Golgotha, the symbol of death became the symbol of redemption. Being separated from that what one loves is suffering. However, one can be connected with those whom one loves if one is inspired by the Christ principle. One learns bit by bit to experience this union as reality. The Christ principle transforms the sufferings described by Buddha. Overcoming the sufferings one can reach not only by turning away from life, but also by the transformation of the soul. At the sight of the corpse of the crucified, we realise the riddle of the everlasting life going through death.

Nietzsche regards Christianity just as the opposite of that, what lies in its concealed deepness and what should be brought to light by spiritual science. He bleeds out because he could not recognise this. Nietzsche's grief is the deepest, most painful longing for the sources of life. Because his spirit was not firmly tied to his physical body, he does not come to the right solution of the world riddles tormenting him. Thus, it could happen that he did not find the right answer to his question to life which spiritual science could have given him, that he passed by. When the tools of the physical body could no longer serve him, he cast it off, so to speak, he divests himself of the physical body that has become useless for the thinker, and he hovers over it as it were. Thus, he appears to the viewer looking at him as healthy, as someone who only wants to rest from intensive work of thought. In such a way, he lay there like a picture of the tragedy of modern materialistic science, which cannot recognise the spiritual.