The Rudolf Steiner Archive

Spiritual research cannot interfere in the immediate problems of the day. Besides, the confidence must also not arise that the spiritual knowledge should be anything that floats above all reality and would have to do nothing with the life praxis. We do not want to state the events, which turn up the world directly today, in which way one treats the current events, and we do not want to belong to those who want to be blind and deaf to that which moves the human hearts immediately what concerns us directly. Between these two cliffs, the spiritual researcher has always to find the way, so that he is never merged in the opinions and the views of the everyday life. On the other side, he is never allowed to be involved in mere empty abstractions or to be addicted to authorities. I said that repeatedly from this place: spiritual science has to make us directly practical, much more practical than normally the pragmatists think. However, it should make us practical leading us in the deeply succumbing forces of life and clarify us about the things that they direct our actions in harmony with the big universal laws. Only then, one can achieve anything in the world and intervene in the activities of the world if one does it in accordance with the big universal laws.

After this premise, let me point to a few facts at first that should solely show us the importance and actuality of our questions.

Perhaps, you remember the fact that 24 August 1898 the authorised representative of the czar (Nicholas II) sent a circular to the foreign representatives accredited in Petersburg. In this circular you find, among other things, the following words, “The maintenance of the general peace and a possible lowering of the excessive armaments which press on all nations constitute an ideal in the present situation of the whole world to which the efforts of all governments should be directed.

The human and highly noble-minded striving of His Majesty, the Emperor, my elated lord, is completely dedicated to this task. In the conviction that this elated final goal corresponds to the most essential interests and the entitled wishes of all governments the imperial government believes that the present moment is extremely favourable to search for the most effective means on the way of international consultation, in order to ensure the benefits of a true and durable peace and to set an objective, above all, to the progressive development of the present armaments.”

Moreover, you find the following words in this document: “Because the financial loads increase and impair the national well-being, work and capital are headed off in great part from their natural determination and are consumed unproductively. Hundreds of millions are used to acquire dreadful destruction machines which are considered today as the last word of science and are condemned already tomorrow to lose any value as a result of any new discovery in these fields ... Because the armaments of every power grow to such an extent, they correspond less and less to the purpose which the concerning government has proposed to itself.” The document closes with the proposal that a conference with God's help should be an auspicious sign of the next century.

Certainly this manifesto arises from an intention. The last events teach us how this intention could come true. This intention is not quite new, because we can go back even centuries, and there we find a prince, Henry IV of France, in the 16th, 17th centuries, who stimulated the idea of such a general peace conference. Seven of sixteen countries were won when Heinrich IV was murdered. Nobody continued his work. If we were interested in it, we could probably trace back the intentions still much farther.

This is one range of facts. The other is this: the Hague peace conference took place. You all know the name of the meritorious person who pursues her ideal with a rare devotion and with a rare skill, the name of Bertha von Suttner (1853-1914, Austrian novelist and pacifist). A year after the Hague peace conference, she tried to collect the acts for a book in which she registered the partly nice and marvellous speeches. She prefaced the book. I ask to take into consideration that one year had passed, after Bertha von Suttner could have seen in this work of the peace conference. She already anticipated the results, after one year had passed. In the meantime, in the diametrical contrast to it, we had the bloody Transvaal war (1899-1902) with rejected mediation, and today we have war again (Russo-Japanese War 1904-1905).

Looking around in the world today, we see the struggle of many noble human beings for the idea of peace, the love for a global peace already in the hearts of high-minded idealists, and, nevertheless, so much blood has hardly flowed in other times on our earth as now. It is this a serious, very serious affair for everybody who also deals with the big mental problems. On the one hand, we have the dedicated apostles of peace with their activity. We have the excellent achievements of Bertha von Suttner, who was able to portray the frightfulness of fight and war with rare grandeur. However, we do not forget that we also have the reverse. If we do not forget that also many are among our judicious fellow-men who assure us, on the other side, again and again that they consider the fight as necessary for the progress, as something that steels the forces. Only in the fight against the opposition, the forces would grow. The researcher who has attracted so many thinkers (Ernst Haeckel), how often has he pronounced that he wishes the powerful war and that only the powerful war can further the forces in nature. Maybe he has not pronounced it so radically, but many people think that way.

Even within our spiritual-scientific movement, voices were being raised that it would be a weakness, almost a sin against the spirit of national strength if one objects anything against the war that has led to national honour, to national power. Today, in any case, the views in this area are confronted still harshly, very harshly. However, the Hague peace conference has brought one thing. It has brought the votes of a range of people who lead the public problems. A big range of the representatives of the states gave their consent in those days,—that the Hague conference could take place. One should believe that a thing that has found such an approval from such places had to be promising in the most eminent sense.

In order to be able to comment this spiritual-scientifically, we have to look a little deeper into the matters. If we pursue the question of peace as an ideal question as it has developed in the course of time, and pursue the facts of fight and quarrel, nevertheless, we must probably say that how this ideal of a general peace is pursued challenges our attention and an investigation. Many of those who practised the art of war are those in whose hearts pain and maybe even aversion of the results and effects of the war exist. Such matters induce us to ask, do the wars generally come from anything that can be eliminated by principles and views? Who looks deeper into the human souls, knows that two separate, completely different ways cause the war. One is that which we call power of judgement and reason that we call idealism, the other is the human desire, the human inclinations, the human sympathies, and antipathies. Some things would be different in the world if it were possible to regulate the desires, wishes and passions according to the principles of heart and mind without further ado. This is not possible, but the reverse has always been there in humanity up to now. For that which the passion wants, which the desire requires, the reason, even the heart creates a mask with its idealism.

If you pursue the history of the human evolution, you can put the question repeatedly, if you see lighting up principles or idealism here and there: which desires and passions are lurking in the background? If we consider this, it might be very well possible that one is not yet able to make use of the nicest principles in this question, then it could be that something else is necessary because simply the human passions, impulses and desires are not yet advanced enough to follow the idealism of the singles. You see that the question lies deeper, and we must grasp it deeper. We must really have a look at the human soul and its basic forces if we want to assess the whole thing correctly. The human being does not always see enough of his development. He often sees a small span of time only, and that is why an extensive worldview must open the look for us which, on the one side, leads deeply and allows us, on the other side, to overview the bigger periods, so that we get a judgment about the forces which have to lead us into the future.

Let us have a look once at the human soul, where we may study it in a point deeply and thoroughly. Today we have something that we could touch eight days ago, from another side. There we have a scientific theory, the so-called Darwinism. Within this scientific view, a concept plays a big role. One calls this concept the struggle for existence. At the sign of the struggle for existence, our natural sciences stood completely for decades, our whole view. The naturalists said, those beings in the world that survive in the struggle for existence best of all will remain and the others pass. So that we do not need to be surprised if those beings we have round ourselves are the best fitted ones, because they have developed through millions of years. The most efficient ones have survived; the unfit ones have declined.

The struggle for existence became the slogan of the researchers. Where from did this struggle come? It did not come from nature. Darwin himself, although he looks at it in a bigger style than his successors, took it from a view of Malthus (Thomas Robert M., 1766-1834), spreading about the human history, that view that the earth produces food in such a progression that this increase is much lower than the increase of population. Those who have dealt with these matters know that one says, the increase of food rises arithmetically, the increase of population geometrically. This causes a struggle for existence, a war of all against all.

Starting from it, Darwin also assumed the struggle for existence in the organic nature. This view does not correspond to a mere idea, but to the modern ways of life. This struggle for existence has become an actual reality as the general economic competition in the conditions of the single persons. One has seen this struggle for existence in the next nearness; one has regarded it as something natural in the human realm and has then accepted it in the natural sciences.

Ernst Haeckel, who has almost regarded war as a cultural lever, starts from such views. Struggle makes strong, the weak ones should decline. Civilisation demands that the weak ones perish.

Then economics have applied this struggle to the human world again. Thus, we have great theories within our economics, within our social theories which regard the struggle for existence as completely justified and as something that cannot be separated from the human evolution. One has further gone back on these things—not without prejudice, but with these principles—to primeval times, and there one tried to study the life of barbaric savage tribes. One believed to be able to eavesdrop on the human cultural development and believed to find the fiercest principle of war there.

Huxley (Thomas Henry H., 1825-1895, biologist) said, if we look at the nature of the animals, the struggle for existence resembles a gladiator fight, and this is a physical principle. If we look from the higher animals at the lower ones and if we get ourselves into the previous way of the world evolution, the world of facts teaches us everywhere that we live in a general struggle for existence.

You understand that this could be expressed and could be represented as a universal principle. Somebody who is clear in his mind knows that words are not pronounced which are not founded deep in the human soul says to himself that the whole soul constitution of our best men starts even today always from the view that struggle in the human race, even in the whole nature is justified.

Now you may say: but the researchers may have been quite humane persons who longed for peace, for balance and wished it in their deepest idealism. However, their profession, their science convinced them that it is not in such a way, and perhaps they wrote down their theory with a bleeding heart.—This would be an objection unless anything else had entered first. We are allowed to say that among all of those who believed to think scientifically and economically, the quoted theory was quite usual in whole Western Europe and Central Europe.

The view was quite usual that war and struggle are a physical principle from which one cannot escape. One had got rid of the old view of Rousseau (Jean-Jaques R., 1712-1778, philosopher) thoroughly—one believed—that only the human perversion has brought struggle and war, opposition and disharmony to the general peace of nature. This view of Rousseau was still spread at the end of the 18th century that if one looks into the life and activity of nature, which is still unaffected from the super civilisation of the human being, one sees harmony and peace then everywhere. Only the human being with his despotism and civilisation has brought fight and quarrel into the world.

This view of Rousseau still existed and the researchers assured us in the last third of the 19th century: yes, it would be nice if it were in such a way, but it is not the case. The facts teach us in another manner. Nevertheless, we ask ourselves seriously, has the feeling spoken or have the facts spoken? We could little argue if the facts spoke this way.

There a strange man appeared in 1880, a man who held a talk in the naturalists' meeting of 1880 in St. Petersburg in Russia, a talk that is of great importance for those who are thoroughly interested in this question. This man is the zoologist Kessler (Karl Fedorovich K., 1815-1881). He died shortly after. His talk dealt with the principle of mutual help in nature. For all those who deal with such matters seriously a quite new feature emerges from the research and scientific maturity that is stimulated by it. Here for the first time in the modern times facts of the whole nature were put together, which prove that all former theories of the struggle for existence do not comply with reality.

In this talk, the phenomenon is discussed and proven by facts that the animal species do not develop struggling for existence, but that there is a struggle for existence between two species only in exceptional cases, but not within the species. On the contrary, the individuals of a species help each other and those species survive whose individuals have a certain bent of mutual help. Not struggle, but mutual help grants long existence. One got a new point of view with it. However, modern research brought about because of a strange concatenation of circumstances that a personality that stands for the present on the most unbelievable point of view, Prince Kropotkin (Pyotr Alexeyevich K., 1842-1921, Russian anarchist, philosopher), has continued the matter. He could show with animals and tribes with an enormous sum of proven facts which significance this principle of mutual help has in nature and in the human life. I can recommend to everybody to study the German translation of this book (Mutual Aid; A Factor of Evolution, 1902). This book brings in a sum of concepts and ideas to the human being that are like a school for a spiritual attitude. Now, however, we understand these facts only correctly if we light up them esoterically if we penetrate these facts with the bases of spiritual science. I could demonstrate examples speaking quite distinctly; however, you can read them in the cited book. The principle of mutual help in nature means: those advance most of all who have developed this principle best.—The facts speak distinctly and will speak more and more distinctly for us.

If we speak of a single animal species in spiritual science, we speak of it like of a single human individual. An animal species is to us the same in a lower field as in higher fields the single human individual is. I have said it already once here: you must make a fact clear to yourselves to understand which contrast is there between the human being and the whole animal realm. This contrast expresses itself in the sentence: the human being has a biography; the animal has no biography. With the animal, we are contented if we have described the type. With the human being, we say: father, grandfather, grandson, and son; with the lion, this does not differ in such a way that we should especially describe any single one. Indeed, I know that one can argue a lot; I know that somebody who loves a dog or a monkey believes to be able to write a biography of the dog or the monkey. However, a biography should not contain what the other can know about the being, but what the being itself has known. Self-consciousness belongs to a biography, and in this sense, only the human being has a biography. This corresponds to a description of the whole animal type or species. The external expression of this fact is that any animal group has a group-soul and that any individual human being has a soul in himself. I was also allowed to discuss here already that a hidden world is directly connected with our physical world, the astral world that does not consist of such objects and beings whom you can perceive with the senses but it is made out of the substance from which our passions and desires are made. If you check the human being, you can see: that he has led his soul down to the physical plane or to the physical world. In this physical world, there is no individual soul of the animal. However, you find an individual soul of the animal that is on the so-called astral plane, in the astral world hidden behind our physical world. The animal groups have individual souls in the astral world.

There we have the difference between the human being and the animal realm. If we ask ourselves now, what fights in reality if we pursue the struggle for existence in the animal realm?—Then we must say: in reality it is the astral struggle of the passions and desires behind this struggle that is fought out between the species in the animal realm. It is rooted in the species or group souls.—However, if there were a struggle for existence within an animal species, then it would be in such a way, as if the human soul fought against itself in its different parts. This is an important truth. It cannot be the rule that there is a struggle within an animal species, but the struggle for existence can only take place between the species. For the soul of the whole species is uniform, and because it is uniform, it must control the parts.

The mutual aid within the animal realm that we can study within the species is simply the expression of the uniform activity of the species or group soul. If you look at all the examples you find cited in the mentioned interesting book, then you get a good knowledge of how the group souls work. For example, if an individual of a certain cancer species is thrown on the back by chance, so that it cannot get up itself again, then a bigger number of cancers comes along and helps it up. This mutual support results from a common soul organ of the cancer species.

Study once the way how beetles support themselves to maintain or protect a common brood, to master a dead mouse etcetera, how they combine there, support themselves, carry out common work, then you see the group soul working. You can study this up to the highest animal species. It is true: somebody who has a sense of this activity of mutual aid with the animals gets an insight, a concept, a notion of the activity of the group souls, too. Just there he can appropriate the vision with the eyes of the spirit. There the eye becomes sun-like.

However, the human being has a group soul that has become individual. In every single human being such a group soul lives. Thus, the single human being is able to fight against any single other human being like an animal group soul fights against other group souls. Let us now have a look at the purpose of the fight, whether the fight is there for the sake of the fight in the world evolution. What has emerged from the struggle of the species? Those species have remained which mostly support themselves mutually, and those which are most warlike against themselves have perished. That is the natural principle. That is why we have to say that in the external nature the developmental progress consists in the fact that peace takes the place of struggle. Where nature has arrived at a certain point, at the big turning point, there is balance; there rules peace to which the whole struggle has developed.

After all, take into consideration that plants as species struggle for existence against each other. However, consider how nicely and splendidly the plant and the animal realms support themselves mutually in their common developmental process: the animal inhales oxygen, the plant exhales oxygen. Thus, a peaceful universe is possible. What nature produces this way by its strength is determined for the human being that he produces it consciously from his individual nature. Step by step, the human being has advanced and step by step that has formed with him, which we recognise as the self-consciousness of our individual soul. We must look at our international situation in such a way that we envisage its previous development and trace its future trend. Go back to former times, and then you see group souls still in the human realm ruling first. They exist in little tribes and families; there we deal also with group souls of the human beings. The farther you look back in the world evolution, the more compact, the more uniform the human beings appear who are united that way. It is like a spirit that penetrated the ancient rural community that then became the primitive state. You could study that it was a completely different matter when Alexander the Great waged war with his hosts, from waging war today with human masses of more developed individual intentions. One must light up this properly. For this is the way of the progressive culture that the human beings become more and more individual, more independent and more conscious, more self-conscious. From groups, from common characteristics the human race has developed. Even as we have group souls that guide and direct the single animal species, the great group souls guide and direct the. The human being grows out of the guidance of the group soul more and more and becomes more and more independent by his progressive education. This independence implied that he is really—while he faced his fellow men in the groups more or less inimically—in a struggle for existence penetrating the whole humanity. This is our international situation, this is the destiny of our race in particular, and this is our immediate present.

Spiritual science distinguishes five successive races, consisting of seven sub-races, in the present world evolution at first. The first sub-race developed in ancient times, in the distant India. This sub-race was penetrated with a priest culture. This priest culture gave our present race the first impulses. It had come over from the Atlantean culture that was on that ground which forms the ground of the Atlantic now. This sub-race set the tone; then other sub-races followed, and now we are in the fifth. This is no division that is borrowed from anthropology or any race theory but a view that is discussed closer in the sixth talk of this series. The fifth sub-race furthered the distinct nature, the individual consciousness of the human being most notably. Christianity prepared the human being really to attain such an individual consciousness: the human being had to gain this self-consciousness. If we look back at the time before Christ when in ancient Egypt the huge pyramids were built, there an army of slaves did the work the difficulties and efforts of which no one has a right idea today. It was just a matter of course for these workers to build peacefully for the most time. They built because at that time the teaching of reincarnation and karma was a self-evident fact. No book says this to you, but this becomes clear to you bit by bit if you penetrate into spiritual science. Any slave who worked his hands raw and was in misery knew: this is a life of many lives, and I have what I suffer now to bear as a result of that which I prepared in my previous lives. However, if this is not the case, I experience the effect of the present life in a future life; he who orders me today was on the same point of view as I am today, or he will still be on it.

However, with this attitude, the whole self-conscious life on earth would never have developed, and the higher powers who guide the destiny of the human race in the large scale knew what they did when they atrophied the consciousness of reincarnation and karma for a while, for millenniums. This was the great previous development of Christianity that it atrophied the vision of a compensating Otherworld, and has drawn attention to the immense importance of the life on earth.

It may have gone too far in its radical realisation, but this had to happen, because the matters of the world do not develop according to the logic, but according to other principles. One has deduced eternal punishments from this life on earth; the tendency of development led to it if it is also illogical. Thus, humanity has learnt to be conscious of this one earth existence. Thereby the earth, this physical plane, became infinitely important to the human being. That had to become that way. Everything that happens in material respect could develop only from an attitude that is based on an education for this earth, apart from the ideas of reincarnation and karma. We see the result of this education: the human being has entirely settled in the physical plane. For the individual soul could only develop there, there it is separated, enclosed in this body and can look out only as an isolated special existence through its senses. With it, we have more and more of human rivalry, more and more of the effect of the special existence brought into the human race. We are not allowed to wonder that the human race is not ripe by a long stretch even today to eliminate the results of this education again.

We have seen that the present species of the animals developed to their perfection because of their mutual aid and that struggle was there only from species to species. However, if the human individuality is the same as the group soul of the animals, the human soul is only able to get a self-consciousness going through the same struggle as the animals outside in nature. As long as the human being does not yet have developed complete independence, the struggle will still last. However, the human being is appointed to consciously achieve what is there outside on the physical plane. Hence, it will lead him on the stages of consciousness to mutual aid and support because the human race is one single species. Only after the whole humanity has attained the peaceableness, as it is to be found in the animal realm, an entire, all-embracing peace will be. The struggle did not further the single animal species but mutual assistance and support. What lives as a group soul in the animal species as a single soul lives peacefully with itself, this is the uniform soul. Only the human individual soul is a particular one in this physical special being.

This is the great achievement of our soul which we obtain from the spiritual development that we really recognise the common soul that penetrates the whole human race. We do not receive it as an unaware present, but we have to get it consciously. It is the task of spiritual science to develop this uniform soul in the whole human race really. This expresses itself in our first principle: to found a brotherhood on the whole earth, without taking into consideration race, gender, skin colour etcetera. This is the recognition of the soul that is common to the whole humanity. The purification has to take place down to the passions, so that everybody understands that the same soul lives in the fellow man. In the physical, we are separated, in the mental we are a unity as the ego of humanity. However, only in the real life we can grasp and adapt this. Hence, it can be only has to foster the spiritual life that penetrates us with the common breath of this uniform soul. Not the present human beings with their principles, but the future ones who develop the consciousness of this common soul more and more establish the basis of a new race that is completely merged in mutual assistance. Hence, our first principle means a completely different thing than one usually says. We do not fight; we also do not fight against war or against anything else because struggle does not lead at all to higher development. From the struggle, every animal species has developed as a special race. Leave all struggle round us to the vicious ones who are not yet ripe enough to seek for that which the common soul of the human race finds in the spiritual life.

A real society of peace strives for spiritual knowledge, and the real peace movement is the spiritual-scientific movement. It is that peace movement as a peace movement can be in practice, because it aims at that which lives in the human being and progresses to future.

The spiritual life always developed from the East. The East was the area where the spiritual life was fostered. Here in the West was the area where the external material civilisation developed. Hence, one sees to the East as an area where the human beings are dreaming and sleeping. However, who knows what takes action in the souls of those whom we call dreaming or sleeping if they ascend to worlds that the western people do not know?—We have to get out of our material civilisation considering everything that is in the physical world round us. We have to ascend to the spiritual with everything that we have conquered on the physical plane. It is significant and not only symbolical that Darwinism still found Huxley as a representative who had to say from his western view: nature shows us that the apes struggled against each other, and it was the strongest who prevailed, while the slogan went out from the East: support, mutual aid consolidates our future. We have a particular task here in Central Europe. Nothing would avail us to be unilaterally English or unilaterally Oriental. We must combine the dawn of the East and the physical science of the West to a great harmony. Then we understand how the idea of the future is combined with the idea of the struggle for the special existence.

It is more than by chance that in that basic book of theosophy from which somebody who wants to get involved deeper in the spiritual life can find light on the path the second chapter ends meaningfully with a sentence that harmonises with this idea. You can read it not like a phrase in Light on the Path (1885, by Mabel Collins, 1851-1927, theosophical author), but because the spiritual development leads the human being to the knowledge of the common soul that settles in the single soul. At the same time, the nice words agree with which both chapters of Light on the Path close. Somebody who delves completely in this marvellous little book which fulfils the soul not only with the contents which make us internally devout and give the human being real clairvoyance because of the strength of the words sees the balance in detail if he lives through what he reads in every chapter. Then the last words light up in the soul: peace is with you. This will be finally imparted to the whole humanity by the mental power, which we look for and foster. Then the human genius bends over the human race spiritually whose principal words will be: peace is with you.—This opens the right perspective for us. There we have to speak not only of peace, not only establish peace as an ideal, conclude contracts, long for decisions of an arbitration panel, there we have to foster the spiritual life, then we cause the strength in ourselves that pours out over the whole humanity as a strength of mutual aid.

We do not fight; we do something else: we foster love, and we know that with this care of love the fight must disappear. We do not confront fight with fight. We confront fight with love, while we nourish and cherish it. This is something positive. We work on ourselves pouring out love and found a society, which is built on love. This is our ideal. We carry out an ancient saying in a Christian way if we penetrate this emotionally and vividly. A new Christianity or rather the original Christianity will awake for the new humanity. Buddha gave his people a saying that envisages such a care. However, Christianity also has such a care of love in even nicer words, if one understands them properly: you do not overcome fight with fight, or hatred with hatred but you really overcome fight and hatred only with love.

Indeed, it is attractive to become engrossed in the past and to look around among the great spirits who preceded us. However, with the personality about which we want to speak today quite another matter than the charm of historical consideration comes into question as point of view. It rather matters with Paracelsus (Theophrastus Bombastus von Hohenheim, 1493-1541, physician, occultist) that he can give the human beings very much still today. Just a movement of the spiritual investigation of matters as spiritual science is particularly suitable to unearth the treasure, the spirit of knowledge, the investigation, and enlightenment of nature, which is hidden with Paracelsus. Today, indeed, modern research turns more or less also to spirits like Jacob Boehme, Paracelsus, and others of the end of the Middle Ages. However, the approach of our present science is so different from the spirit, the point of view of a man like Paracelsus that it cannot do justice to him in the true sense of the word.

For Paracelsus has to be understood in another way than it normally happens if one becomes engrossed in a spirit of the past. One has to develop a living feeling of the object and the direction of thinking to which he dedicated himself. This is in certain respect such a deepening in the spiritual life, in particular in the spiritual forces and beings that form the basis of nature, and only the spiritual-scientific approach does this. Paracelsus already belongs to an interesting time. It was the time from 1493 to 1541 in which he lived that was either just over or was still right in the middle of the emergence of the bourgeoisie. This exerted a significant influence on the entire spiritual life.

Two classes only had the greatest say concerning the spiritual life before the emergence of the bourgeoisie: nobility and clergy. After bourgeoisie had emerged, the intellectual culture was based more on the single personality and its efficiency. Before, the blood relationship, the clanship had a say within the nobility in the worth and the social position of the human being, on the one side, and, on the other side, the whole power and intellectual culture of the church supported the priests. It stood as a whole behind the single personality. Only in the time of the bourgeoisie, the performance of the single was based on the personal efficiency. Hence, everything that meets us in this time of the ending Middle Ages, the emerging bourgeoisie, gets a personal character and the personality has to fight for himself much more. We could quote many of such personalities who had to use their very own forces at that time.

One of the strangest and most interesting personalities is just Paracelsus. Other things still came into consideration in his lifetime too. This has been just in the time when the scene of the peoples increased enormously when the big discoveries of distant countries were done, in the time when the just invented art of printing pointed the spiritual life to quite different directions and currents than it was once the case. All that delivers the basic tableau, so to speak, from which this personality of Theophrastus Paracelsus emerges. To all that is to be added that we are concerned with a seldom-prominent person, with a person of revolutionary character in the spiritual sense. He was a person who was aware of that which was performed once in the realms of the spiritual life and how much his own work contrasted with it.

In order to understand Paracelsus, one must look at the basic character of his work as a doctor and as a philosopher, and grasp him as a theosophist, as he combined these both soul characters with each other. This personality was uniform. With brilliant look, he tried to grasp the construction of the world edifice. His surprised sight looked up at the secrets of the starry heaven, became engrossed in the construction of the earth and in particular in the construction of the human being himself. This brilliant sight penetrated also into the secrets of the spiritual life. He was also a theosophist, while he tried to enclose the nature of the astronomical knowledge and at the same time the nature of anthropology, the doctrine of the human being in connection with the doctrine of all living beings. Nothing was mere theory in him, everything was immediate in such a way that it was bent on practise, that he wanted to use all that he knew for the welfare, the spiritual and physical health of the human being. This gives his work, his thinking, and investigations the big, immense unity. This makes him appear as sharply carved from one single piece of wood. Thus, he stands before us as an original, elementary personality.

There were two schools for him in the field with which he was mainly concerned, with the medical art. The one went back to the old Greek physician Hippocrates (~460-370 B.C.), the other to Galenus (129-200 or 216 A.D., physician, philosopher). The father of medicine, Hippocrates, stood before him like a big ideal. The modern scholar can cope neither with that which that Greek was, nor with that which Paracelsus saw in him. Indeed, it seems rather problematic today if we hear that this medicine differentiated four humours in the human being: black bile, white or yellow bile, blood and phlegm, which were said to have a certain relation to earth, water, air and fire. These should be components of the human nature. Of course, the modern naturalist regards as a childish point of view, which a detailed knowledge had to overcome in the course of time. He does not anticipate that it depends, nevertheless, still on anything else.

That is why the modern academic view understands Paracelsus so exceptionally. He did not at all understand these four members of the human nature as usual physical humours and. The naturalist of that old time regarded the substances with which the human body builds itself up from the physical, sense-perceptible substances, only as the external expression of something spiritual, of the real builder of this external body.

In spiritual-scientific talks, we have often spoken about this builder of the human body. We have spoken about the etheric body, a fine body, forming the basis of the physical body and all its manifold materials, substances and humours. This etheric body or life body contains the forces to build up the physical body. It is in such a way that this etheric body builds up any. Sensuous research does not suffice to study this etheric body; something else belongs to it, namely intuition, spiritual research. If one uses sensuous expressions of that which is considered for this spiritual research, like black, white, yellow, green et cetera, one only means metaphors of something that is behind. It is quite wrong if one identifies them with our material things.

The way in which the old doctors approached the ill human beings in the medical centres was another. It was the intuitive view, which they directed not to the physical, but to the finer, the ethereal underlying the physical. One started out from the idea: if anything is ill, it is less crucial, which external changes are discernible, but what has caused them. The disorder in the external physical body corresponds to the disorder in the etheric body. The old doctors recognised how the etheric body changes in the ill organism, and they were out to cure that force, which is behind the physical body as the sculptor. If I may express myself somewhat roughly, one can say, if anybody has fallen ill with the stomach, he suffers not from the stomach, but from the finer body the expression of which the illness only is.

Paracelsus had taken up the spirit of such an intuitive medicine in himself. However, the Roman doctor Galenus worked everywhere like an authority. Indeed, he bases his medicine on these old principles, and if one reads Galenus externally, one gets the idea: what does Paracelsus really intend fighting in such a way against Galenus and taking the older medicine under his wings? Is it not the same?—It could almost seem that way, however, it is not in such a way. For Galenus externalised medicine while he materialised the originally spiritual view. The pupils of Galenus already understood by that which was once meant intuitively, as something externally material. Instead of using the intuitive view, they researched only in the matter, speculated, invented theories. The moral view had got lost.

Paracelsus opposes this method, this loss of the intuitive view. He wanted to go back; he wanted to find the means to cure the human beings from the knowledge of the big nature. Therefore, all that was antipathetic to him, which prevailed in those days officially as medicine. He did not want to take as basis that which one can read in the books, but wanted to open the fundamental book, the big book of nature. Everything that had emerged gradually as medicine was spun out from a completely deduced speculation, from a research that knew nothing of the original spiritual view. There one could no longer see the connection between a medicament and an illness because one just did no longer behold what is behind the body because one looked only materially at everything. This caused that Paracelsus said, the light of nature should shine again.

It brought him into a sharp conflict with the medicine of his time. Such a great insight, as he had it, his reasonable nature that grasped the big connection with the universe gave him the intensive self-confidence, which has something lovely, in the way in which he behaved towards those who practised science in generally accepted way at that time. However, the pharmacology of that time bears big analogy to that of today, with the difference that our time has no Paracelsus in the medical field. However, confusion and insecurity were almost the same as they are today. This reminds very well of that old time of Paracelsus. If we pursue medicine today, we see how a remedy is invented and then is regarded and rejected as something noxious after five years, how so and so many people are examined, but the big view of the coherence of the human being with nature has completely got lost. That reminds rather well of the time of Paracelsus. It is true that most people do not anticipate that they are again embedded in such a time and that the belief in authority has such an immense power just in this field. One struggles against the belief in authority on one side, and one considers oneself superior campaigning against the old superstition that sends people to Lourdes.

One may be right with it, but one does not anticipate that only the form of superstition has changed and that superstition becomes hardly smaller if one sends anybody to Wiesbaden (spa town) and other places. One can see in it something similar as it existed with Paracelsus and his time when one was inclined to oppose the conventional. Paracelsus said, “As I take the four for me, so you have to take them also and to follow me and I have not to follow you, you have to follow me. Follow me, you Avicenna (~980-1037, Persian polymath), Galenus, Rasis (854-927, Persian polymath), Montagnana, Mesue (~777-857, Assyrian physician) and all those from Paris, from Cologne, from Vienna and from the regions of the Danube and Rhine rivers, from the islands, from Italy, from Dalmatia,Sarmatia, Athens, you Greeks, you Arabs, you Israelites, follow me, I do not follow you. I become the monarch and the empire will be mine, and I lead the empire and gird your loins.” That as a characteristic and expression of his personal strength. He believed to owe this strength to his original relationship with the secrets of nature. She expressed herself for Paracelsus in such a way that he saw not only what he saw with his eyes, but with his being, which combined with nature.

He undertook big journeys. He did not want to listen to anything scientific from the chairs, but from the dark intuitiveness of the simple people outdoors who had not yet cut the band of feeling with nature; he wanted to learn from them. I would like to bring his soul condition to your mind by a comparison. It is rather nice to see how the animals know instinctively for sure in the field what they have to graze and what they have to leave what serves them for their welfare and what would become detrimental to them. This is based on the relationship of the being with its environment. This relationship exists in the soul forces and is able to choose what is good and what is not good.

The being breaks free from nature by the intellect and speculation. It is no superstition, if one says that the simple human being who lives in the countryside has still something of the original forces, which lead the animal to its food instinctively, that this relationship still delivers something of the knowledge how the single herb, how the single stone works on the human being. This feeling is different from the usual knowledge, which, however, is no longer so important for him. Hence, one finds with a human being, who has not yet gone through education, an original certainty what is useful for him within nature. Paracelsus feels related to this original feeling for nature. He emphasises repeatedly that those people are not the right ones who wander the world in such a way that they travel around the world in carriages and apart from the immediate contact with the rural population. Paracelsus travelled differently. He listened to that which the simple man could say to him. The instinct of the simple man became to him the intuition of the ingenious human being. He did not cut the connection between nature and the original intuitive force in the human being. He expresses this in such a way: “By nature I am not spun subtly, it is also not the way of life in my country to acquire something with silk spinning. We are not bred with figs, nor with mead, nor with wheat bread, but with cheese, milk, and oat bread. That cannot make subtle fellows because one is dependent on that which one has got as adolescent. Such a human being is almost rude compared to the subtle men feeling superior, to superfine people, and to those who have grown up in soft clothes and in boudoirs, whereas we grow up in fir cones, therefore, we do not well understand each other.”

He knew that he always walked on his journeys through Poland, Hungary to Turkey in the sun, not only in the sun of the physical world, but also in the spiritual sun. What distinguishes Paracelsus is the uniform sight in the spiritual. Hence, the human being is to him not the human being in whom one slips in with the sensory examination, but he is connected with the whole nature. He says, look at the apple and then at the apple pip. You cannot understand how the pip grows if you do not look at the whole apple.

That is why one also does not understand the elementary human being if one does not recognise the earth with all its substances and forces, because it has all its strength from the earth. Then a force incorporates a finer materiality in this physical elementary human being. Paracelsus calls it the archaeus. From the elementary body, he distinguishes the finer body, which is the builder of the physical body and the builder of the earth. Thus, he looks from the externally sense-perceptible at the cause, from the body at the life body, from the externally physical at that which as a force forms the basis of it. This is the first member of the human being in the sense of Paracelsus.

He regards the second member as a pip in a certain different way. For this second member the apple is the whole world of stars. Just as the elementary body draws his forces and humours from the earth and from that which belongs to it, the second human being draws his forces from that which lives in the stars, from the principles of the stars. Just as the blood, the muscles, the bones, and food juices are composed and the food juices change, are transformed, and as these are dependent on the earthly, Paracelsus summarises the instincts, desires, and passions, the ideas, joy and sorrow, all that as the two basic forces of the human mental nature, sympathy and antipathy. They are expressions of the whole world of stars, as the pip is an expression of the whole apple. Therefore, he calls the second body the astral body or the body related to the world of stars.

What works outdoors as gravity or gravitation, as force of attraction and repulsion is in the human being like in an essence as desire and listlessness, as sympathy and antipathy, so that nothing of that which is in the human being as instincts and passions can be understood different from the astrological astronomy as Paracelsus calls it. This is a science about which our time knows precious little. Astronomy took another path. Paracelsus as a doctor wants to know nothing about it. He wants to know how the astral forces are connected in space with the astral body of the human being. He behaves compared to an astronomer like a priest to a requiem parson. A requiem parson is someone who reads the mess and is paid for it, whereas a right priest is someone who penetrates into the spirit. Paracelsus uses clear expressions what others often call rudeness. We have now understood the second part of human wisdom.

The third part is that which he calls spirit. This spirit relates to the spiritual world like the pip of the apple to the much bigger apple, like the divine spark in the human being to the whole sum of divine forces in the world. Thus, Paracelsus differentiates in the world: the divine-spiritual, the astrological-astronomical, and the elementary-earthly. The human being contains an essence of them: the human mind from the spiritual-divine, the astral body from the astrological-astronomical, and the physical body from the elementary-earthly.

Just as one has to study the material, the plants, and animals and so on if one wants to understand the body of the human being, the doctor has to study and understand what goes forward in the world of the stars if he wants to understand the human being. Because Paracelsus says to himself, one understands an illness only if one goes back to its origin, he looks for the reason of the illness in the desires and passions. He considers the illness as a result of mental fallacy and finally he leads it back to moral qualities even if he also does not lead back these qualities to the stars, because he knows very well that the effect does not happen so fast.

He sees an expression of the spiritual everywhere in the physical. That is why he says, someone who wants to investigate the reason of an illness has to study the reason of all the sympathies and antipathies of the soul, and he can study this only if he studies the stars of the human being. Thus, you imagine how he approaches an ill human being. With an intuitive view, this soul digresses from the externally ill limb to that which lives internally in the soul of the human being.

From there he goes to the astral influence of the stars and to the elementary influence of the earth. He has this in every single case before him. Just this is spiritual medicine. How he imagines this, and how he tries to make clear with his own picture, he expresses this nicely in this deciphering of the whole world: “This is something great you should consider. Nothing is in heaven and on earth that is not also in the human being, and God who is in heaven and on earth is also in the human being.”—I have often quoted another nice saying where he compares what he wanted to say here. He says, look out at nature. What is there? He sees a mineral, an animal, a plant, these are like single letters and the human being is the word that is composed of these single letters. If one wants to read the human being, one has to collect the single letters in the big book of nature.—This does not mean that Paracelsus picks up the things, but that he tries to get a synopsis of the things in nature. This has always enabled him to keep in sight the whole world with the single special case, which he has to cure as a doctor. Behind all that, the ingenious-moral strength works from which all that arises with him. At last, it is something like moral indignation that rebels in him against the way conventional at that time to cure and to find mixtures for all possible things. He says, I am not there to enrich the apothecaries; I am there to cure the human beings.

One has to realise that Paracelsus used words quite unlike in later time if one fairly wants to read his writings. If you read salt, mercury, and sulphur with Paracelsus, one has no right idea automatically, one thinks of what today the human being calls in such a way. Everything that one reads with Paracelsus seems then to be imperfect and childish. Who knows science today has a certain right to regard Paracelsus as childish, but one has to penetrate somewhat deeper. I want to give you an idea how you can get around to understanding what he means if he uses the terms salt, mercury, and sulphur. Paracelsus looks far back into the evolution of the earth, in the evolution of the beings, which live round him, and of the human being. If he looks back in such a way, a time faces him in which the human beings still had forms of existence very different from now.

Nobody gets as clear about what has become as Paracelsus. The earth was completely different millions of years ago. We have spoken of the transformation of the earth often enough. He looked back at a human figure that was still completely animal where the hands were still locomotive organs where the human being still lived in air and water. The earth, the surroundings were quite different. Even modern physics looks back at an age in which that which is solid today was still in a liquid state. Paracelsus, who started from the spiritual, saw a spiritual human being in connection with such an earth that still looked quite different from today. On an earth, which was so much warmer than today, the present human being could not live.

At that time, the human beings also lived under other conditions. At that time, the metals were still liquid, they could hardly be contained as steam in the air. At that time, the living beings could also not take shape; however, they have developed. Just as today the elementary human being is connected with the physical world as the pip with the apple, the primeval human being was differently connected with the primeval earth and with the entire surrounding astral world. Therefore, that which constitutes the present physical human being, his soul as the astral body and his mind as a divine human being had still to emerge. This was quite different from once. The human being was still closer to the divinity. The astral human being is born out of the astral world, and the physical human being is born out of the entire physical world. Paracelsus spoke in a much greater and nobler sense of the origin of the physical human being from the physical surroundings than our modern theory of evolution. Paracelsus understood this, and he emphasises it also repeatedly, but for him the human being is a confluence of all that which lives outdoors in nature. The human being has passions; he has them in himself, only in reduced form as the lion has them, for example, and as they exist in the environment. If the human being looks at the lion in the sense of Paracelsus, he sees the same force that lives today as his passion in him born out of the astral world.

In the lion, it is one-sided, with the human being it is mixed with other forces. The entire animal realm is to Paracelsus like a fanned-out humanity. He sees everything that is distributed in the forms of the animals in himself, invisible in his inner human being. That also applies in certain respect if the human being looks at the earth. The metals that have become physical today are born out from the same being from which the physical human being is born out. Please, understand me properly, because it is far from present ideas. Paracelsus sees back to the time when the physical human body had only built the heart. There are lower animals that have no hearts that still preserve the form that the human being had at that time. This was to Paracelsus the same time when from a much more general essence of the earth the gold also developed, so that a connection exists between the origin of the gold and the human heart. He also sees a connection between abnormalities like cholera and the arsenic. He says to himself, the possibility that cholera could originate depends on the fact that the arsenic is developed from the external world. He considers any single organ as belonging to the human unity and it is in such a way that it belongs to him like any animal, any plant, or any substance in the external world.

I would like to read out another remark that shows you how he expresses himself in particular. This is a remark that is got out of a number of remarks of Paracelsus, which one could multiply by thousand. He regards the single human being as specifically related to the physical world and the astral world concerning his single organs and the recognition of their illnesses. It is differentiated in the most certain way. One admires the general expressions of modern pantheism, of the modern view of nature, but this is the purest dilettantism if one does not know that the great Paracelsus cannot be pleased with an all-life, which enjoys life in the single human being. Paracelsus speaks of something concrete: “That is why you should not say, this is cholera, this is melancholia, but this is arsenicus, this is aluminosum; and also he is a Saturnian, that is a Martian, and not: this man suffers from melancholia, that man suffers from cholera. For one part is from heaven, one part is from earth, and they are intermingled like fire and wood, because everything loses its name; since these are two things in one.”

As he explains the connection of the heart with the gold, he also explains the connection of certain phenomena with Saturn and another with Mars and that, which is related to Mars. The peculiar mind of Paracelsus positions the human being that way in nature, in the world. Even if there is to correct anything with Paracelsus: it depends on the great, on the comprehensive that lives in this soul.

He attributes this to single certain types. Thus, everything that originates as a precipitation in the mineral is elementary to him. At the same time, it originated in the developmental time when the human-bodily formed and took on the figure on earth, which it has today. Hence, every deposit of the mineral, everything salty is connected with the human-bodily, with the animal-bodily. He calls everything Mercurial, changeable that remains liquid after a certain precipitation has taken place. Mercury is to him a typical example of it. Thus, we have a trend towards the solidification of the liquid metal. The soul is also born out of the same universal forces from which the Mercurial was born out. The deeper connection is in such a way that one cannot discuss it publicly at all.

Sulphur and the present form of mind have a parallel cause of origin. However, they are not connected allegorically. No—these three things outdoors in the world correspond exactly to the body, the soul, and the mind of the human being.

Sulphur is connected according to its nature with the mind, mercury with the soul, and salt with the body of the human being. What the human being takes up besides is related to these in a certain respect because they are born out of them. Therefore, such an example shows us that we have to go in deeper. It is not enough if we understand the expressions of Paracelsus only; we must approach the books of Paracelsus with a deepened preparation, and then we understand him. We have to realise that he always has the whole in mind. Therefore, he says to himself, if the human being has an illness, it is an interruption, a disturbance of a certain balance. He calls it magnetic balance and—as there is never one pole in the magnetic needle, but always north pole and south pole together—, any digestion in the human body belongs to a digestion outdoors in the world, which he searches then. In the etheric human being, he searches the cause of the individual, in the material; he searches the expression of the spirit. In this respect, he calls the material the mummy. One has only to understand this significant expression. It is a certain essence that forms the basis of the bodily; the mummy is different in the healthy and the sick person because the whole and the individual is changed. Therefore, one needs only to recognise the mummy, the changes in the etheric body to recognise what a person lacks.

Briefly, we see there into the depth of a spiritual life from which one can learn quite a lot. We have to realise that only a detailed spiritual research can understand again what is contained in Paracelsus. If one understands so detailed, he does no longer appear as a spirit whom one regards only as an interesting historical object, but as a spirit whom one has to consider from a higher point of view and from whom one can still learn quite a lot also in our time—at least from his method. One should position himself to Paracelsus in this way. Someone who does this finds in his lovely-rude manner a difference between the modern way of research and his way, a difference that he already made for his contemporaries. He distinguishes two reasons, the reason that looks into the whole realm of the spiritual life, and the reason that is only bent on the single one. He calls the one the first reason. He calls it in such a way because it leads to the concealed spirit of the things He calls the other reason a public folly compared with the concealed wisdom. He expresses himself even lovelier or more rudely saying, one has to distinguish a human-divine reason and a bestial reason.

He does not express himself in such a way that he speaks of the animal and spiritual nature of the human being, but of the bestial one. He considers the human being as a son of the animal genus. The animal is spread in single facets; the animal is summarised in the human being. He says once, the human being is the son of the remaining animal realm. However, if he wanted to be like the other animal beings, they would not understand this, they would look like at a wayward son and would be surprised about that which he has become.

Apart from that, you can also receive elementary instructions of certain theosophical basic concepts from Paracelsus. What Paracelsus argues about dream and sleep is in the most eminent sense what also spiritual science has to say about it, only he expresses it in his superb language. If the human being sleeps, the elementary body is in the space, and the astral human being is active. Then the astral human being can dialogue with the stars, so that he only needs to remember the dialogue with the stars to help, to cure the sick person. He is able to lead back all that to the prophets. He esteems them more than all the later ones. He calls Moses, Daniel, and Enoch not magicians, but he says, if one understands them properly, they are the precursors of this great astronomical-astrological medicine, which has worked for humanity.

Such a man was allowed to have a self-confidence in certain ways, and the strength of his work flows out from this self-confidence. However, he was clear in his mind also that what he had donated must live on and will live on with those who can recognise it. In spite of it all, a lot of gossip and historical gossip approached him. One examined his skull to slander him because this skull had a hole and one has to think much of such external things. One verified that he fell a victim to drunkenness and broke his skull. One wanted to judge his whole life this way. One can state the parable of Christ Jesus with the dead dog where Christ Jesus pointed to the nice teeth of the animal. The other things of such a personality do not concern us, besides that which we can learn from him, by which he has become a benefactor of humanity who overcame so much and by which he has become immortal.

Let me close with his own words that he throws in the teeth of his adversaries: “I want to elucidate and argue in such a way that until the last day of the world my writings must remain and will remain true, and yours are recognised as full of bile, poison, and brood of vipers and are hated by the people like toads. It is not my will that you should fall down or be knocked down a year hence, but you must show your shame after a long time and you certainly fall through the cracks, I shall judge you more after my death than before, and even if you eat my body, you have only eaten filth: the Theophrastus will struggle for the body with you.”

In a series of lectures on spiritual science, our subject today might well appear insignificant. But considerations which lead into the higher realms of being are often at fault in leaving aside the details of life and its immediate, everyday realities. When lectures set out to deal with eternal life, with the highest qualities of the soul or with great questions concerning the evolution of world and man, people generally are pleased, and well content to leave alone such apparently commonplace matters as those we are to examine today. But everyone who follows the path indicated here for penetrating into the spiritual worlds, will be convinced that to advance quietly, step by step, from the well known to the less known, is a very healthy way.

Moreover, we can draw on many examples to show that eminent men have by no means regarded laughter and tears as merely commonplace. After all, the consciousness which is achieved in the legends and the great traditions of mankind—so often much wiser than the individual human consciousness—has endowed the great Zarathustra, who became so immensely important for Eastern culture, with the famous “Zarathustra smile”, for this consciousness it was particularly significant that this great spirit came smiling into the world. And with a deep understanding of world history, tradition adds that on account of this smile all creatures in the world exulted, while evil spirits and adversaries in all parts of the earth fled away from it.

If we pass from these legends and traditions to the works of a single great genius, we might well call to mind the figure of Faust, into whom Goethe poured so many of his own feelings and ideas. When Faust, despairing of all existence, comes near to killing himself, he hears the Easter bells ring out and cries: “Tears spring forth, the earth holds me again.”¹¹ Tears are used here by Goethe to symbolise the state of soul which enables Faust, after experiencing the most bitter despair, to find his way back into the world.

Thus we can see, if we will only think about it, that laughing and weeping are related to things of great significance. But to speculate on the nature of spirit is easier than to seek the spirit where it is revealed in the world immediately around us. And we can find the spirit—and the human spirit in the first instance—precisely in those gestures of the soul that we call laughing and weeping. They cannot be understood unless we regard them as expressions of a person's inner spiritual life. But in order to do this we must not only accept man as a spiritual being, we have also to understand him. All the lectures in our present winter series have been devoted to this task. Hence we need give only a passing glance now at the being of man as seen by spiritual science. But that is the foundation on which we must build if we are to understand laughing and weeping.

We have seen that man, when we observe him in his totality, possesses a physical body, which he has in common with the mineral realm; an etheric or life-body, which he has in common with the plants; and an astral body which he has in common with the animal kingdom. The astral body is the bearer of pleasure and pain, joy and sorrow, terror and amazement, and also of all the ideas which flow into and out of his soul from waking until he falls asleep. These are man's three external sheaths and within them lives the ego which makes him the crown of creation. The ego works in the soul-life on its three components, the sentient soul, intellectual soul and consciousness soul, and we have seen how it works to bring man ever nearer to fulfilment.

What, then, is the basis of the ego's activities within the human soul? Let us look at some examples of its behaviour.

Suppose that the ego, this deepest centre of man's spiritual life, encounters some object or being in the outer world. The ego does not remain indifferent towards the object or the being; it expresses itself in some way and experiences something inwardly, according to whether the encounter pleases or displeases it. The ego may exult at some occurrence or it may fall into deepest sadness; it may recoil in terror, or it may lovingly contemplate or embrace the source of the event. And the ego can also have the experience of understanding or not understanding whatever is involved.

From our observation of the ego's activities between waking and falling asleep we can see how it tries to bring itself into harmony with the external world. If some entity pleases us and makes us feel that here we have something that warms us, we weave a bond with it; something from ourselves connects with it. That is what we do with our whole environment. During our entire waking life we are concerned, as regards our inner soul-processes, with creating harmony between our ego and the rest of the world. The experiences that come to us through objects or beings in the outer world and are reflected in our soul-life, work on the three constituents of the soul where the ego dwells but also on the astral, etheric and physical bodies. We have already given several examples of how the relation established by the ego between itself and any object or being not only stirs the emotions of the astral body and corrects the currents and movements of the etheric body but affects the physical body also. Who has not noticed how someone will turn pale when something frightening approaches? This means that the bond formed by the ego between itself and the frightening entity works into the physical body and affects the flow of the blood, so that the person concerned turns pale.

We have mentioned also an opposite effect, the blush of shame. When we feel that our relationship with someone in our environment is such that we would like to disappear for a moment, the blood mounts to the face. Here we have two examples of a definite influence on the blood caused by the ego's relation to the outer world. Many other examples could be given of how the ego expresses itself in the astral, etheric and physical bodies.

This search by the ego for harmony, or for a definite relationship between itself and its environment, results in certain consequences. In some cases we may feel that we have established a right relationship between the ego and the object or being. Even if we have good reason for feeling fear of a being, our ego may still feel that it has been in harmony with its environment, including fear itself—though we may not be able to see it in that light until afterwards.

The ego feels especially in tune with its environment if it has been trying to understand certain things in the outer world and finally succeeds. Then it feels united with these things, as though it had gone out of itself and immersed itself in them, and can feel itself rightly related to them. Or it may be that the ego lives with other people in an affectionate relationship: then it feels happy and satisfied and in harmony with its surroundings. These feelings of contentment then pass over into its astral and etheric bodies.

It may happen, however, that the ego fails to establish this harmony and so falls short of what we may call, in a certain sense, the normal. Then it may find itself in a difficult situation. Suppose the ego encounters some object or being it cannot understand; suppose it tries in vain to find a right relationship to this entity; yet it has to take up a definite attitude towards it. A concrete example: suppose we meet in the outer world a being we do not want to understand, because it seems not worthwhile for our ego to penetrate into its nature; we feel that to do so would mean surrendering too much of our own force of knowledge and understanding. In such a case we have to set up a sort of barrier against it so as to keep ourselves free from it. By turning our forces away from it we become conscious of them, while we enhance our own self-consciousness. The feeling that comes over us then is one of liberation.

When this occurs, clairvoyant observation can see how the ego withdraws the astral body from the impressions which the environment or the being might make on it. The impressions will, of course, be made on our physical body unless we close our eyes or stop up our ears. The physical body is less under our control than the astral, so we draw back the astral from the physical and thus save it from being touched by impressions from the outer world. This withdrawal of the astral body, which would otherwise expend its energy on the physical body, appears to clairvoyant observation as an expansion of the astral: at the moment of its liberation it spreads out. When we raise ourselves above a being, we cause our astral body to expand like an elastic substance: we relax its normal tension. By so doing we liberate ourselves from any bond with the being we wish to turn away from. We withdraw into ourselves, as it were, and raise ourselves above the whole situation. Everything that occurs in the astral body comes to expression in the physical, and the physical expression of this expansion of the astral body is laughing or smiling.

These facial gestures, accordingly, indicate that we are raising ourselves above what is happening around us because we do not want to apply our understanding to it and from our standpoint are right not to do so. It would be true to say, therefore, that anything we are not intending to understand will cause an expansion of our astral body and thus give rise to laughter. Satirical papers often depict public men with huge heads and tiny bodies, which is a way of expressing grotesquely the significance of these men for their time. To try to make sense of this would be futile, for there is no law which could unite a huge head with a tiny body. Any attempt to apply our reason to it would be a waste of energy and mental power. The only satisfying thing is to raise ourselves above the impression it makes on our physical body, to become free in the ego and to expand the astral body. For what the ego experiences is passed on in the first place to the astral body, and the corresponding facial gesture is laughter.

It may happen, however, that we cannot find the relationship to our environment that our soul needs. Suppose that for a long time we have loved someone who is not only closely related to our daily life but is associated with particular soul-experiences that arise from this close attachment. Suppose, then, that this person is torn from us for a while. With that loss, a part of our soul-experiences is torn away; a bond between ourselves and a being in the outer world is broken. Because of the soul-condition created by our relationship with this other person, our soul has good reason to suffer from this breaking of a bond it has long cherished. Something is torn from the ego, and the effect on the ego passes over into the astral body. Since in this case something is taken from the astral, it contracts: or, more exactly, the ego presses the astral body together.

This can always be clairvoyantly observed when a person suffers pain or grief from some loss. Just as the expanded astral body loses tension and creates in the physical body the gesture of laughing or smiling, so a contracted astral body penetrates more deeply into all the forces of the physical body and contracts it along with itself. The bodily expression of this contraction is a flow of tears. The astral body, having been left with gaps as it were, wants to fill them by contracting, while making use of substances from its environment. In so doing, it also contracts the physical body and squeezes out the latter's substances in the form of tears. What, then, are these tears?

The ego has lost something in its grief and deprivation. It draws itself together, because it is impoverished and feels its selfhood less strongly than usual, for the strength of this feeling is related to the richness of its experiences in the surrounding world. We not only give something to those we love; we enrich our own souls by so doing. And when the experiences that love gives us are taken away and the astral body contracts, it seeks to regain by this pressure on itself the forces it has lost. Because it feels impoverished, it tries to make itself richer again. The tears are not merely an outflow; they are a sort of compensation for the stricken ego. The ego had formerly felt itself enriched by the outer world; now it feels strengthened by itself producing the tears. If someone suffers a weakening of self-consciousness, he tries to compensate for this by spurring himself on to an inward act of creation, manifest in the flow of tears. The tears give the ego a subconscious feeling of well-being; a certain balance is restored. You all know how people, when they are in the depths of grief and misery, find consolation, a kind of compensation, in tears. You will know, too, how people who cannot weep find sorrow and pain much harder to endure.

The ego, then if it cannot achieve a satisfying relationship with the outer world, will either raise itself to inner freedom through laughter, or it will sink into itself in order to gain strength after a deprivation. We have seen how it is the ego, the central point in man, which expresses itself in laughing and weeping. Hence you will find it easy to understand that in a certain sense the ego is a necessary precondition of laughter and tears.

If we observe a new-born child, we find that during its first days it can neither laugh nor weep. True laughing or weeping begins only around the 36th or 40th day. The reason is that although an ego from a former incarnation is living in the child, it does not immediately seek to relate itself to the outer world. A human being is placed into the world in such a way that he is built up from two sides. From one side he derives all the attributes and facilities acquired by heredity from father, mother, grandfather and so on. All this is worked on by the individuality, the ego that goes on from life to life, bearing with it its own soul-qualities. When a child enters existence at birth, we see at first only an undefined physiognomy, and quite undefined also are the talents, capacities and special characteristics which will emerge later on. But presently we are able to observe how the ego, with the powers of development it has brought from previous lives, works unceasingly on the infant organism and modifies the inherited elements. Thus the inherited qualities are blended with those which pass from one incarnation to another.

That is how the ego is active in the child, but it is some time before the ego can begin to transform body and soul. During its early days, the child shows only its inherited characteristics. The ego, meanwhile, remains deeply hidden, waiting until it can impress on the undefined physiognomy the qualities it has brought from previous lives and will develop from day to day and year to year.

Before the child has taken on the individual character that belongs to it, it cannot express a relationship to the outer world through laughing or crying. For this requires the ego, the individuality, which tries to place itself in harmony with the outer world. Only the ego can express itself in laughter or tears. So it is that when we consider laughing and weeping, we are dealing with the deepest and most inward spirituality of man.

Those who refuse to admit any real distinction between men and animals will of course try to find analogies to laughing and weeping in the animal kingdom. But anyone who understands these things rightly will agree with the German poet who says that animals can rise at most only to howling, never to weeping; they can show their teeth in a grin but they never smile. Herein lies a deep truth which we can express in words by saying that the animal does not raise itself to the individual egohood which dwells in every human being. The animal is ruled by laws which appear to resemble those appertaining to human selfhood but remain external to the animal throughout its life. This essential difference between human beings and animals has already been mentioned here, and it was said that what interests us in the animal is comprised in the species to which it belongs. For example, there are no such great difference between lions and their progeny as we may find between human parents and their offspring. The main characteristics of an animal are those of its type or species. In the human realm every person has his own individual characteristics and his own biography, and this is what concerns us, whereas in animals it is the history of the species. Certainly there are many dog-owners and cat-owners who aver that they could write a biography of their pet, and I even knew a schoolmaster who regularly set his pupils the exercise of writing the biography of a pen. The fact that a thought can be applied to anything is not important; what matters is that we should penetrate with our understanding the essential nature of a being or a thing. Individual biography is significant for man, but not for animals, for the essential part of man is the individuality which goes on and develops from life to life, whereas in animals it is the species that lives on and evolves.

In spiritual science, the enduring element that informs the species is called the animal's group-soul or group-ego, and we regard it as a reality. Thus we say that the animal has its ego outside itself. We do not deny the animal an ego, but we speak of the group-ego which directs the animal from outside. With man, by contrast, we speak of an individual penetrating right into his inmost part and directing each human being from within in such a way that he can enter into a personal relationship with the beings in his environment. The relationships that animals establish through the guidance of the external group-ego have a general character. What this or that animal likes or hates or fears is typical for its species, modified only in minor details among domestic animals and those which live with men. In human beings, what a person feels by way of love and hate, fear, sympathy or antipathy in relation to his environment springs from his individual ego. Thus the special relationship whereby man liberates himself from something in his environment and expresses his relief in laughter, or, in the opposite case, when he seeks for a relationship he cannot find and expresses his frustration in tears—all this can occur in man only. The more the individuality of the child makes itself evident above the animal level, the more does it show its humanity through laughter and tears.

If we are to take a true view of life, we must not attach primary importance to such crude facts as the similarities of bone and muscle in men and animals or the resemblances between some other organs. We must look for man's essential characteristics as evidence of his status as the highest of earthly beings in subtler aspects of his nature. If anyone cannot see the significance of such facts as laughter and tears for bringing out the difference between men and animals, one has to say: Nothing can be done to help a person who cannot rise to the facts which matter most in coming to understand man in his spirituality.

The facts we are now considering in the light of spiritual science can illuminate certain scientific findings, but only if the facts are placed in the context of a great spiritual-scientific whole. If we observe a person laughing or weeping, we can see that a change in the breathing process occurs. When sorrow goes as deep as tears, leading to a contraction of the astral body, and hence to a contraction also of the physical body, the in-breathing becomes shorter and shorter and the out-breathing longer and longer. In laughter the opposite occurs: the in-breathing is long and the out-breathing short. When a person's astral body is relaxed, and with it the finer parts of the physical body, the situation resembles that of a hollow space from which all the air is pumped out and immediately the outside air rushes in. A kind of liberation of the outer corporeality occurs in laughter, and then a long breath of air is drawn in. In weeping the opposite occurs. We press the astral together and with it the physical body, and the contraction causes an out-breathing in one long stretch.

Here, again, we have an instance where a soul-experience is brought by the ego into connection with the physical, right down into the physical body of man.

If we take these physiological facts, they will wonderfully illuminate an event which is recorded symbolically in the ancient religious records of mankind. You will remember the passage in the Old Testament which tells how man was raised to fully human status when Jahve or Jehovah breathed into him the breath of life and thereby endowed him with a living soul.¹² That is the moment when the birth of selfhood is impressed on our attention. Thus in the Old Testament the breathing process is shown as an expression of true ego-hood and brought into relation with the soul-quality of man. If we then recall how laughing and weeping are a unique expression of the human ego, we see at once the intimate connection between the breathing process and the soul-nature in man; and then, in the light of this knowledge, we come to look on the ancient religious records with the humility that such a deep and true understanding must instil in us.

For spiritual science these records are not necessary. Even if they were all destroyed in a great catastrophe, spiritual-scientific research has the means to discover for itself what lies at the root of them. But when the facts have been ascertained by this means, and when later the same facts are found to be unmistakably rendered in the symbolic-pictorial language of the old records, our understanding of the records is greatly enhanced. We feel that they must originate from seers who knew what the spiritual-scientific researcher discovers—spiritual vision meets spiritual vision across thousands of years, and from this knowledge we gain the right attitude towards these records. When we are told how God breathed his own living breath into man, whereby man would find his own in-dwelling ego, we can see from our study of laughter and tears how true to human nature is this symbolically recorded event.

There is one other point I will mention, but only briefly, or it would lead us too far afield. Someone might say to me: you have started at the wrong end, you ought to have started with the external facts. The spiritual element should be sought where it appears purely as a natural occurrence—for example when a person is tickled. That is the most elementary fact about laughter. How do you reconcile that with all your fantasies about the expansion of the astral body and so forth?

Well, it is just in such a case that an expansion of the astral body occurs, and everything I have described comes to pass, though on a lower level. If someone tickles himself on the soles of his feet, he knows very well what is happening and is not impelled to laugh. But if he is tickled on the sole by someone else, he will reject it as an alien incursion, not to be rationally understood. Then his ego will try to rise above it, to liberate itself and set the astral body free. This freeing of the astral from an inappropriate contact expresses itself in laughter without motive. That signifies precisely a liberation, a rescue of the ego on a fundamental level, from the attack made on us by the tickling of our feet.

Laughing at a joke or at something comic is on the same level. We laugh at a joke because laughter brings us into a right relationship with it. A joke associates things which in serious life are kept apart; if the connection between them could be logically grasped, it would not be comic. A joke sets up relationships which—unless we are topsy-turvy minded—do not call for understanding but only for playing a sort of game. Directly we feel masters of the game, we free ourselves and rise above the content of the joke. This liberation, this raising ourselves above something, we shall always find when laughter breaks out.

But this kind of relationship to the outer world may or may not be justified. We may rightly wish to liberate ourselves through laughter; or alternatively our own cast of mind may make us unwilling or unable to understand what is going on. Laughter will then derive from our own limitations, not from the nature of things. This is what happens when an undeveloped human being laughs at someone because he cannot understand him. If an undeveloped human being fails to find in another the commonplace or philistine qualities that he regards as right and proper, he may think he need not try to understand the other person and so he tries to free himself—perhaps because he does not want to understand. So it can easily become a habit to liberate oneself through laughter on all occasions. There are indeed certain people for whom it is quite natural to laugh and bleat at everything, without ever trying to understand anything; they fluff out their astral and so are continually laughing. Or it may be that attitudes currently in fashion make it seem that some everyday behaviour is not worth any attempt to understand it. Then people will allow themselves a smile, feeling that they are superior to this or that. Hence you will see that laughter does not always express a feeling of justified withdrawal; the withdrawal can also be unjustified. But the fundamental facts concerning laughter are not affected either way.

It may happen also that someone makes calculated use of this form of human expression. Consider a speaker who calculates the effect his words will have on his hearers, whether they agree with him or not. Now it may be justified for him to refer to things so trivial or so far below the level of his audience that they can be described without weaving any intimate link between them and the souls of his hearers. In fact, by so doing he may help them to free themselves from the trivialities that surround the subject which he really wants to get them to understand. But there are also speakers who always want to get the laugh on their side. I have heard them saying: If I am to win I must stimulate laughter, so that I will have the laughers on my side—for if anyone has the laughers on his side, his case is as good as won! That may spring from inward dishonesty. For anyone who appeals to laughter is evoking a response which is intended to raise his hearers above something. But if he presents the matter in such a way that his hearers need not try to understand it but can laugh at it only because it has been brought down to a level where it appears trivial—then he is counting on human vanity, even though his hearers may not be aware of it. So you can see that this counting on laughter may involve a certain dishonesty.

In the same way it is sometimes possible to win people over by stirring in them the feelings of comfort and well-being which I have described as being associated with tears. In such cases, when some loss is brought before a person in imagination only, he may indulge himself in craving for something he knows he cannot find. By contracting his ego he feels his selfhood strengthened; and often this kind of appeal to the emotions is really an appeal to human selfishness. All these forms of appeal can thus be grossly misused, because pain and grief, mockery and scorn, which may be accompanied by tears or laughter, are all connected with strengthening or liberating the ego and so with human egohood. When therefore such appeals are made, it may be our selfishness that is addressed, and it is selfishness that destroys the bonds between man and man.

In other lectures we have seen that the ego not only works on the sentient soul, the intellectual soul and the consciousness soul, but through this work is itself made stronger and brought nearer fulfilment. Hence we can readily understand that laughing and weeping can be a means whereby the ego can educate itself and further strengthen its powers. No wonder, then, that among the great sources of education for human development we rank those dramatic creations which stimulate the soul-forces that find expression in laughter and tears.

Our experience of tragic drama does in fact have the effect of pressing the astral body together and so imparting firmness and inner cohesion to the ego. Comedy expands the astral body, inasmuch as a person raises himself above follies and coincidences and thereby liberates the ego. Hence we can see how closely connected with human development are tragedy and comedy, when through artistic creations they come before our souls.

Anyone who can observe human nature in its smallest details will find that everyday experiences can lead to an understanding of the greatest facts. Artistic productions, for example, can make us see that in human life there is a kind of pendulum which swings to and fro between laughter and tears. The ego can progress only by being in motion. If the pendulum were at rest, the ego would not be able to expand or develop; it would succumb to inward death. It is right for human development that the ego should be able to free itself through laughter and on the other hand to search for itself through tears. Certainly a balance between the two poles must be found: the ego will find completion only in the balance, never in swinging to and fro between exultation and despair. It will find itself only at the point of rest, which can swing over as easily to one extreme as to the other.

The human being must gradually become the guide and leader of his own development. If we understand laughter and tears, we can see them as revelations of the spirit, for a human being becomes transparent, as it were, if we know how in laughter he seeks an outward expression of inner liberation, while in tears he experiences an inner strengthening after the ego has suffered a loss in the external world.

To the question as to what laughter fundamentally is, we can reply: It is a spiritual expression of man's striving for liberation, in order that he may not be entangled in things unworthy of him but with a smile may rise above things to which he should never be enslaved. Similarly, tears are an expression of the fact that when the thread linking him to someone in the outer world has been broken, he still seeks for such a link in the midst of his tears. When he strengthens his ego through weeping, he is in effect saying to himself, I belong to the world and the world to me, for I cannot endure being torn away from it.

Now at last we can understand how this liberation, rising above everything base and evil, could be expressed in the “Zarathustra smile”, at which all creatures on earth exulted, while the spirits of evil fled away. That smile is the symbol in world-history of the spiritual elevation of the ego above everything that might strangle it. And if the ego comes to an occasion when it feels that existence is worthless and that it wants to have no more to do with the world, and if then a power rises up in the soul which impels the ego to affirm, “The world belongs with me and I with the world”, then this feeling is rendered in Goethe's “The tears flow forth—the earth holds me again!”

These words give voice to a conviction that we cannot be shut off from the earth and that even in our tears we assert our intimate connection with the world at the very moment when it seems to be taken from us. And for this assertion there is justification in the deep secrets of the world.

Man's connection with the world is made known to us by the tears on his face, and his liberation from everything base by the smile upon his countenance.

• 11. Johann Wolfgang von Goethe, Faust I, 1.784.
• 12. Genesis 2, 7

From the lectures that I have been privileged to give here over the course of many years, it will have become clear that the world view from which the content of these lectures was drawn is based on a very specific, one might say, attitude, or at least that at least one such attitude is associated with that world view, which can be more closely defined by saying: It is not possible to give a correct lecture within theosophy or spiritual science if the soul is not imbued with a certain tolerance towards every system of belief, an inner tolerance that can bring a devoted understanding to every kind of belief. For the actual school of thought that comes into consideration within spiritual science only makes sense if it is kept far removed from everything that can be called fanaticism and sectarianism. Such things are so widespread in our time that when someone views the world from his own point of view, he is apt to think that anyone with a different line of thought must be a blockhead, or at least lacking in earnest sense of truth or in powers of perception and conscientiousness. For external reasons alone, it would be a pity if Theosophy were to pay homage to such fanatical sentiments, because it must be admitted that, to gain a thorough and comprehensive grasp of the Theosophical world-view, a great deal of patience and time is necessary for those who wish to penetrate deeply into it. large part of our contemporaries who draw their convictions from spiritual science or theosophy do not do so on the basis of a thorough knowledge of all the underlying principles of truth, but rather, understandably, form their convictions out of certain emotional and sentimental interests. This does not mean that the latter are denied their right! Naturally, everyone has a personal right to their own conviction, but it is equally impossible to thoroughly defend the spiritual science world view if the conviction has been gained only in this way. Moreover, since it is only possible to become familiar with spiritual science through difficult, dedicated work, it is understandable that some of our contemporaries feel repelled by Theosophy, and as a rule these are not the people with the worst sense of truth.

We must find it understandable that, as things stand, those of our contemporaries who draw their convictions from science and culture will have difficulties upon difficulties to come to Theosophy; for such people in particular, refutations and contradictions pile up in abundance in the face of what confronts them as Theosophy. But to speak of ill will would be contrary to the tolerance that Theosophy should always practice. Therefore, the task for this evening should be to give a picture of the doubts that may confront the honest seeker of truth when he approaches Theosophy, and then the task for the lecture the day after tomorrow - “How to Justify Theosophy” - is how such doubts can be dispelled.

Even if today's lecture appears to be somewhat disconcerting, that is because it is intended to put itself in the opponent's shoes and present the main lines of his well-founded doubts and refutations. This will also best achieve what is to be shown, namely that the objections of the opponents should be taken as seriously as possible. I do not want to present my opinion, but to make a serious attempt to put myself completely in the position of the opponent, without touching on those lightly-worded objections that are already answered by saying that the opponent should try to get to know Theosophy more closely. Thus, I do not want to address the immature, but rather the concerns that really arise for those who, from the culture of the present, want to take note of the theosophical worldview and then cannot go along with Theosophy, because otherwise they would have to break with everything with everything that arises from the culture of the present, a culture whose reasons cannot be refuted, and which must rather raise justified and thoroughly justified objections, which Theosophy as such must recognize without being able to refute them to the same extent.

Therefore, I would first like to present an extract of the theosophical worldview to you, in the way that it has already been explained in as much detail as possible in many lectures. First of all, in Theosophy you will find the assumption of a supersensible world behind the world of the senses and the mind. Then Theosophy invokes certain methods of research that differ from what is taught in our time by the methods of research and thinking. The world of the senses, it is said, teaches that it is explainable from within itself and for this purpose does not need to seek a supersensible world behind it. Or the opinion is expressed by others that a supersensible world must indeed be assumed behind the sensory world, but that man cannot penetrate it, hence the limits of knowledge must be assumed.

Theosophy emphasizes that man, with his ordinary consciousness, is dependent on the external world of the intellect and, in addition to this, on that of the inner observation of the soul, but that it is also possible to bring the inner life of the soul to a high level of development. When this happens through certain inner exercises, the practitioner, if he practices in the right way and with sufficient persistence, will encounter a high transcendental world from the depths of his soul as he develops his spiritual and mental faculties, so that the sufficiently advanced researcher in the field of the spiritual world can recognize transcendental facts. Then a person developed in this way will be able to think about the nature of man differently than the ordinary consciousness is able to do, which can only recognize the part of the environment that can be perceived by the senses.

Now, however, Theosophy teaches that with heightened consciousness, three supersensible parts can be recognized in the human being itself. Namely, the “etheric body” is said to still be active in the physical human body as the actual animator and shaper of the physical body, which can also be found in animals and even in plants, and which works to ensure that the substances composing the outer body do not follow their otherwise inherent forces and laws as long as they are under the influence of the ether body in the organism, but only after death, when they are left to themselves again. Theosophy or secret science recognizes a third aspect of human nature in the so-called astral body; every living being that develops consciousness does so through the powers of the astral body, which permeates the physical and etheric bodies, which we find in humans and animals, but not in plants. Human nature, however, has a fourth element, the so-called ego, which elevates man from animality and thereby presents him as the crown of earthly creation.

Further pursuit and deeper penetration into the knowledge of man reveals that man differs essentially from the sleeping when awake; spiritual science teaches that in the latter, the astral body with the ego separates from the physical and etheric bodies, and these latter two go into the spiritual world. But in this world, both are then surrounded by darkness from falling asleep to waking up, since for the normally developed person without his physical-etheric tools and without the tool of his mind, nothing is perceptible, and with these only in the physical world, because he does not yet possess any organs for recognizing the spiritual world.

In this view of waking life, spiritual science points out that everything a person has experienced through his senses in his mind, and everything that has happened to him as luck or misfortune, has been deposited in his soul, which carries it through the gate of death in the higher spiritual limbs of the human being. These remain with the human being in a certain way, namely as the I, the astral body and as the essence of the etheric body. With these elements of his being, the human being undergoes experiences in the spiritual world after death, in which he then gathers strength from everything and processes it in a unique way, in order to then, after a longer or shorter time, be able to move back into a physical body that is made available to him within the line of inheritance. In this way it will receive certain qualities from the parents, but the essential abilities will be formed in it, that is to say in its physical body and the next higher members, by its own spiritual-soul core, which his life between death and a new birth, in the purely spiritual world, under different physical and earthly conditions, had further experiences that led him to develop powers that made him suitable for a new life on earth. Everything that the person has experienced in the way of important thoughts, impulses and feelings carries over into a new life, so that this, in its peculiarity, is partly a consequence of the previous life(s).

The various elements of human nature belong to several worlds; the spiritual-mental is of earlier origin than the physical-etheric part, so that we can speak of a spiritual-mental world preceding the physical world, which is, as it were, an earlier embodiment of our earth planet. We must turn our gaze to this and many other things, as well as to the future formations of the same, in order to get an idea of the basis of theosophical science.

If a person with a serious scientific mind approaches such ideas, they will get the impression that everything that the humanities and science of the last few centuries have researched has been turned upside down, for example the fact that the physical body, in all its organs, is permeated by an etheric body, which is seen as the carrier of life. Should not anyone who has immersed themselves in science, especially that of the last two centuries, say that with such a view, Theosophy adopts an amateurish position that is not justified by anything, because what is this etheric body if not the resurgence of the vital force that has been broken since the eighteenth century? The chemical compounds, mixtures and separations can be explained by the forces that can be recognized in chemistry and physics! Apart from these, certain compounds of substances are also seen to occur that are only seen to form in the living organism, not in the external, non-organic nature; hence it was said in the past that there is a life force in the living organism that permeates the organs of the same in a peculiar way.

In the nineteenth century, science made progress with Liebig and Wöhler, namely in that these two researchers also produced in their laboratories those compounds that apparently could only form in the living organism, without claiming the organism's supposed life force. What was more natural than to assume that, once such compounds had been produced outside the organism, they would also have come about inside the living organism without the help of the assumed life force? If science were sufficiently developed, there would be no reason to assume that further, more complicated substances could not be produced in the future, and indeed in the laboratory, without the help of the so-called life force.

If we continue this train of thought, we must eventually be convinced that the living organism also contains only those forces that can be found in the natural world, so that with sufficient scientific progress, even simply organized living beings could be represented! It should be readily admitted that the fact that this possibility does not yet exist does not in any way contradict the possibility of such hopes at a later stage. What, then, is the etheric body of theosophy other than a transfer of the life force long since rejected by science? What else is apparent than that theosophy does not know the above-indicated scope of scientific discoveries and the well-founded prospects associated with them? Nothing but pure lay thinking, only dilettantism is the assumption of an etheric or life body.

This objection is fully justified from our intellectual culture, and a serious scientist cannot lightly dismiss it.

But if we now look at what we have characterized as the astral body, the vehicle of consciousness, we see that these appearances of consciousness present themselves as supersensible experiences, and everything we know of thoughts, sensations, feelings, and impulses of the will belongs to the supersensible world. Nineteenth-century natural scientists also went this far; one need only recall the famous speech given in 1872 by Du Bois-Reymond in Leipzig on the limits of natural knowledge. According to the then prevailing view, the brain was thought to be composed of atoms, so it was not possible to penetrate to an understanding of how the appearances of consciousness should arise from the constant or changing position of these atoms. This radical difference between external appearances was already seriously noticed by natural scientists at that time, who took into account substances and supersensible soul experiences. The latter were regarded as constant accompaniments of the former. The life of ideas changes, for example, with a greater or lesser influx of blood to the brain, so that the phenomena of consciousness are bound to material processes, and the natural scientist therefore finds no difference between such phenomena and, for example, the force of gravity, which is also supersensible and can only be perceived in its effects, not itself, just as supersensible as consciousness. It is bound to substances that attract each other in inverse proportion to the square of the distances and in direct proportion to the masses [...].

Accordingly, for example, Benedict says in his 'Seelenkunde': The phenomena of consciousness within our soul life are no different in their attachment to the substances of our body than gravity, magnetism, [electricity] and the like; why should not such or similar forces emanate from our brain as those forces as accompanying phenomena of material processes? The sentence cannot be defended against exact scientific reasoning, that the phenomena of the soul are something other than the accompanying phenomena of matter. And we must admit: Benedict's principle is one that a person from the point of view of contemporary culture cannot easily get away from, but instead would have to accept that the soul forces of man would be released in death, and in the same way, gravity would have to be be able to break away in the destruction of the material, in order to pass in the meantime into a special realm, a kind of gravity realm [gravity heaven], until it finds an opportunity to reincarnate in a new material. That is a logical objection that a scientific conscience cannot easily get over.

Let us turn to what Theosophy says about the phenomena of sleeping and waking; in contrast to this, the modern scientist believes that the explanation is completely in the air that a supersensible part of the being emerges from the sleeping person. We will therefore try to explain sleeping and waking on the assumption that soul processes are bound to the substances of the body like gravity is bound to every physical substance. We therefore assume that the waking activity, through its wear and tear, leads the human organism to a state where the individual organs are no longer able to maintain waking consciousness, namely in such a way that certain poisons are produced and accumulated, which ultimately cause the person to fall asleep. Because consciousness is thus extinguished during sleep, the purely [animalistic], or rather, [vegetative] activity of the human being sets in, which works out the fatigue or toxin substances again, so that he is regenerated and can enter into the consciousness of waking again.

Thus, we would have a self-regulating mechanism in sleep and wakefulness throughout life. This is an explanation that is entirely in line with our materialistic way of thinking. Hypotheses of this kind can be justified in detail, if erroneous, but because of materialism; it depends here mainly on whether they can be thought logically without the assumption that when you fall asleep something goes out of the person and returns to him when he wakes up. So, from its point of view, scientific thinking must reject the theosophical explanation of sleeping and waking.

In the doctrine of repeated lives on earth, we find ourselves on completely uncertain ground with regard to the latter conditions, while spiritual scientific thinking can only conceive of the present life as the effect of previous lives. But there are also models in natural science thinking that point to this, so that, for example, according to the so-called biogenetic law, all animals and humans must go through all stages of their ancestors' earlier development. human germ shows fish forms 21 days after fertilization, indicating that in times long past, his bodily ancestors were fish-like; thus, there is a certain indication in the present developmental process of earlier bodily conditions. This is how one could characterize old developmental states. Nevertheless, it soon becomes apparent that it is not possible to explain all the characteristics of a person from his ancestors, but only by assuming a spiritual-soul core of being, for example by pointing out that children of the same parents should actually be much more similar than twins usually are.

But all this will not suffice for scientific thinking, which objects that every human being must arise from the mixing of the characteristics of father and mother in their mutual interaction, so that accordingly children of different ages of the parents would have to take different forms, since they would have arisen from the most diverse mixing ratios. Furthermore, at the present stage of advanced research, or precisely despite it, scientific thinking can say: Who should be able to assess the fine structures of the mixing germ?

In addition, it seems frivolous to the modern, materialistic thinker to want to trace the most diverse properties back to earlier lives; because first you would have to eliminate everything that happened in early childhood. Thus, for example, in the case of a sculptor, one would be tempted to trace an outstanding talent back to a past life, whereas it could just as easily be explained by the fact that the person in question had frequent and stimulating contact with sculptures and artists in his youth. (We no longer know for sure, but it had an effect on the subconscious.) You can never be too careful in gathering all the relevant information, in order to provide the appropriate and correct explanation.

In science, there is something called a useful working hypothesis. For example, sunlight used to be seen as the radiation of a fine luminiferous substance that travelled from the sun to the planets, including our earth. But since this could not explain all the phenomena of light, the hypothesis or theory of the cosmic ether was adopted, although no one can directly prove whether a substance flows or the ether moves in waves. But if the undulation theory is correct, then it can be used to explain the phenomena of light and colors and to predict them under certain conditions. Even if the processes take place differently, this theory proves to be useful. It is similar with the Darwinian theory, which cites fish as an intermediate link in the development of humans; it is, after all, possible to understand, for example, the fins of fish as the original limb for the locomotor organs of higher animals and so on, and to bring the lower animals in their development to higher ones in the most diverse organic areas through this explanatory hypothesis with humans in connection.

The assumption of repeated lives on earth could prove fruitful in explaining happy or unhappy physical and social living conditions. But seriously, one cannot treat reincarnation and karma in the same way that a natural scientist proceeds with his working hypotheses, because in natural science we have only one explanation for many phenomena; we trace many phenomena back to a single principle. Thus, as already indicated, the higher animals can be traced back to fish-like ancestors, an assumption that can be elevated to a law through an infinite number of cases and traced back to a single principle. On the other hand, with every human being, we would have to come up with a new hypothesis for each of the many previous lives; if a natural scientist were to attempt this in his field, it would be declared absolutely inadmissible, since, on the contrary, he endeavors to find a common explanation for as many individual events as possible. The idea that all human beings live according to karma is only an abstraction, because each person must be traced back to their own past life. In this way, one could, in the most diverse ways, create justified difficulties from conscientious thinking, raising countless objections from a scientific point of view.

But special objections arise for the materialistic-scientific thinker when he observes how the spiritual researcher invokes a higher, spiritual vision, which the researcher tells him can only be formed through higher soul powers, whereby this spiritual scientific method of the researcher is diametrically opposed to the materialistic-scientific requirement that at any place, at any time and for any person, provided that the essential prerequisites are met, a verification of the established claim should be possible, quite independently of the processes in the interior of his soul. These are completely irrelevant for the scientific researcher for the application of his research method; rather, the second and third researchers should be able to determine the same as the first. This fundamental requirement is contrary to the spiritual scientific method, according to which something can be researched by developing subjective psychic powers; but this is unacceptable to the scientific researcher; the results of such a research method are unprovable to him. He can therefore only classify them in the realm of mere belief, to which everyone can relate as they wish. Thus, all this appears unacceptable to the materialistically thinking person, and to anyone who approaches Theosophy with his own methods and then experiences what and how it researches and teaches.

Numerous other objections arise in the moral, religious and spiritual spheres of life. It is objected that in the theosophical view, what we experience is a consequence of previous lives, and the thoughts and actions of the present life are the cause of the phenomena of the coming life; it is objected that such a view leads to an egotistical morality and conduct if evil is to lead to something that must be compensated for by pain and so on, while good would bring happiness and joy. Would not a selfish morality develop if, for the reasons indicated, one refrained from evil and practiced good? Compared to such a selfish conception of morality, what we encounter from the materialistic view of morality seems like heroism, which assumes that with death the phenomena of consciousness are extinguished like a flame whose fuel has been consumed; a view that assumes that the deeds of the individual gain nothing for himself, but that their consequences, good and evil, flow only in the general world process. Even if this theory can be refuted, it still depends on external reality, not on logical reasons, but on the effect that such a theory has in life.

Among noble minds in the West, we find the views of materialistic morality described above, for example in the Munich Frohschammer, who put forward a very noteworthy moral objection when he said: What does the constant recurrence of a spiritual-soul core lead to? To the view that precisely that which we here in life regard as one of the noblest relationships, namely the love between the sexes, provides the cause for repeatedly, without end, imprisoning one soul after another in a physical body; therefore, I consider reincarnation morally reprehensible. Anyone who devotes themselves to the contemplation of the transcendental world, who turns away from the external world and falls into a state of estrangement from it through a life-denying asceticism, will by no means consider reincarnation to be an ethical or moral teaching. The personal experiences of the spiritual researcher can and will easily be met with contradiction, and how can we be sure that these subjective experiences are not just an illusion?

Such a view is also theoretically refutable, but for anyone who is trying to decide whether or not to turn to Theosophy, such doubts weigh very heavily on the soul, especially when they are combined with Kepler's example, who, as we know, also practised astrology, a peculiar form of astronomy involving high spiritual concepts. We learn from him how he was repeatedly compelled to cast horoscopes for prominent personalities, and then wondered anxiously whether he should explain the future events in full or rather communicate them in veiled terms. So we can see that even the great Kepler, despite his scientific conscience, sometimes comes close to charlatanry. Abysses of a peculiar kind open up at the transition from an old to a new science, at the boundary of which stands the figure of Kepler. If such a significant man is, as is thought, not always protected from dubious obscurities, how is an ordinary person to develop the steadfast qualities when he reaches supersensible insights in an unfree and often immature state, in order to be the bearer of an immovable sense of truth under all circumstances!

Thus, the fear arises that clairvoyant qualities, when penetrating into higher spiritual worlds, lead to dishonesty as a side effect of such abilities, and opponents of Theosophy therefore say: “Morally contestable is even the method, not the development itself, which is supposed to lead to seeing into higher worlds.” Thus, for example, we see how Faust is accompanied by Mephistopheles, the bearer of magical powers; we can sense how close this comes to him when Goethe has him say:

If I could remove magic from my path, forget the spells altogether...

What is not readily within a person thus approaches him from outside as a temptation to immorality.

In religious terms, it is one of the noblest or perhaps the noblest view of man that he stands before a divine being that has created and redeemed him. What does Theosophy make of this supreme divine being? It regards the soul and spiritual core of the self as a spark in the totality of the divine being; the human ego does good and evil, bears the redemption within itself and does not look up to the God of retributive justice, who is instead relocated in one's own soul and can lead the human being to a delusion of unjustified esteem. The core of feeling and perception of religion, the sense of childship, is therefore in danger of being perverted into a worship of self-righteousness.

Thus we have seen how the theosophical line of reasoning and general view of the world and life, and so on, is incompatible with that of other thinkers. For example, human conscience cannot be understood externally, but here the scientific thinker says – compare the book on conscience by Dr. Paul Ree – that conscience is the final result of human development. In the face of this view, spiritual science has to develop an inner tolerance and not describe the opponent as a drip or even as a malicious person, but it should respond to his objections, which seem worthy of consideration due to their weight. Present-day scientists are indeed demanding completely different ways of proving the supersensible truths of the higher worlds, for example in the way shown by Ludwig Deinhard in the first half of his book 'The Mystery of Man', where he leads to the assumption of survival after death and to an understanding of the survival of the same individuality, which is identical with that of the physical-earthly life. This path has often been tried by honest scholars, and we can see that all of them are led from the same established phenomena to the same hypothesis, that after death man exists as a spirit.

For example, the so-called cross-correspondence could make a significant impression on researchers working in this field, in which two or more people, prompted from the depths of their souls, write down the same thing, which then collectively points to a recently deceased personality who was a leader or enthusiastic participant in a movement that had set itself the goal of researching such relationships and it borders on the conscientiousness of the argumentation and the completeness of the same, as the natural scientist demands in his field of phenomena, when in such a cross-correspondence a lady in India sends the messages from the spiritual world that have come to her through the use of her hidden powers of the soul to a personality in London, at an address that is given to her in the same occult way and vice versa. Now there are two types: on the one hand, there are people who allow themselves to be convinced of the existence of a transcendental world by means of processes that border on scientific methods, such as Weber and Zöllner; on the other hand, there are people like the philosopher Wundt, who believed that the researchers mentioned earlier are not entitled to draw such momentous conclusions from the observed phenomena, that the scholar is too gullible and naive for observation and judgment, and that the conjurer is the most suitable examiner for this. He points to the events in a meeting in which samples of excellent mind reading were demonstrated by a medium who had both eyes carefully bound, and in which the impresario was given the information to be transmitted on pieces of paper. The impresario then apparently energetically signaled the medium what was written down and then asked what was on the piece of paper. The medium then stated this with great certainty. Careful observation ruled out any agreed signals, and yet the medium reproduced the most peculiar and intricate messages. The explanation of this phenomenon was provided by a conjurer who recognized the impresario as a ventriloquist whose medium, without speaking herself, only moved her lips during the messages. Professor Weber, who, as already indicated, was keenly interested in the study of occult phenomena and supersensory worlds, had convinced himself of their reality through his experiments; he once saw a sleight of hand artist operating with a banknote, which he made grow to enormous size before the eyes of his audience, without the help of four-dimensional forces, but only by using his sleight of hand skills. Weber was extremely affected when he saw this. Therefore, skepticism may arise when it comes to scrutiny by scholars.

In the first-mentioned experiment of cross-correspondence, one does not even need to raise the objection that someone in India might have read the address of a lady in London without remembering it, and might unconsciously remember this fact from it; one could indeed completely repeat the whole experiment to eliminate such doubts. But apart from that, if one wants to prove something through experiments with such writings, especially that a deceased personality still lives as an individuality in a spiritual world, one is easily tempted to want to prove too much, since the possibility must be admitted that the effect, even of a deceased person, on people still living as a spiritual movement that continues to vibrate after their death, and therefore the premature proof of identity has been questioned. Just as electric waves can be spread over the whole earth by wireless telegraphy, so it is conceivable that the activity and thinking of a person could continue to have an effect for years after his death without the help of mechanical aids, without it being necessary to assume the survival of a human individuality after death.

Thus, as we have already heard in the short time of this lecture, there are objections upon objections, without these themselves being chosen as easy objections, so that one would have to take the view that Theosophy cannot be reconciled with present-day science. In the next lecture, the attempt will be made to show whether this test cannot be made in another way.

To illustrate this in advance, it may be recalled that when Hartmann's “Philosophy of the Unconscious” was published in 1867, in which, among other things, the unsuitability of the purely materialistic view, for example that of Darwin, was shown, there was a storm of indignation among natural scientists, in which the arguments of Hartmann's work were described as dilettantism. Many refutations appeared, among them one entitled: “The Unconscious from the Point of View of Descent...”. In it, everything that could possibly be said against the “Philosophy of the Unconscious” was collected. This writing appeared as the best against Hartmann's presumptions, and Ernst Haeckel said that he himself could not write anything better than the anonymous author of this excellent refutation. Then Eduard von Hartmann himself named himself as the author, the storm of approval soon ceased, and people no longer wanted to recognize him as a member of the materialistic school of thought after he had shown that he could say everything that could be said by the opposing side if he were to take the position of his opponents.

But is it the case that such objections can or cannot be upheld, or, in the former case, is there a possibility for Theosophy to establish its case and refute the objections? We must therefore try to gain a point of view within spiritual science from which Theosophy can be established. If this is possible, then it will become clear whether the arguments put forward in this way are appreciated by the opponents of Theosophy, whether it is actually able to refute the objections of these loyal opponents and to show what it still has to say.

Today, allow me to shed some light on a very current topic that touches the immediate present from the point of view of Theosophy. The fact that it is possible for such a question, such a movement that directly engages cultural life, to be placed in the light of our worldview is demonstrated by a small piece of evidence from the last few days that is extraordinarily significant in several respects. It shows that practical people in particular recognize the need to deepen our culture through the theosophical worldview, and that on the other hand, in the broadest circles, theosophy is still something that seems quite unknown.

Last Sunday, a very strange article appeared in the “Tag”, on whose political content I do not want to go into at all, about Russia, Japan and peace, by Carl Peters. You can think what you want about the name Carl Peters; no one will dispute that he is one of the great practitioners of our day. In this article, he talks about the differences in the perception of the peace between Japan and Russia within the two countries. He mentions the manifesto with which this peace was proclaimed to the people in Russia, which contains the words that God may give his great blessing to these people, and for the development of Russia in the future. He then mentions the proclamation of peace to Russia. [The Mikado says in his peace manifesto]: The result of the war is due to the kind souls of our ancestors. Now that peace and quiet have been secured, we call upon the great ancestors to enable us to pass the fruits on to our descendants. The Emperor of Japan visits the temple to bring the news of the conclusion of peace to the imperial ancestors. ... [space] I am quoting this because of the words the author of the article says about it. He says: “The two have this in common, that they appeal to a spiritual fate in the world process.” The difference is that, according to the East Asian view, it is not a victory of the material. The Japanese view is more pantheistic, the Christian view more [monotheistic]. Which one is right cannot be determined by rational arguments. I would like to add the following remark: The Japanese are a [sober, almost mathematical] nation, so I do not assume that what we can believe plays a major role for them. If they assume an influence on earthly fate, it is based not on faith but on knowledge. I would like to suspect that High and East Asia possess certain spiritual knowledge that the highly developed West can only dream of. If they are able and willing to introduce such knowledge into our more or less flattening culture, they would provide us with ideal values that go far beyond what we can offer them. ... [space]

It is not what is contained in these words that we want to examine. The fact that they have been spoken by a so-called [practitioner] is what we want to put at the top of our consideration. Two things strike us. One is that the necessity for a spiritual deepening of our culture is pointed out in such harsh words [about forces that do not live in the material world], and on the other hand, reference is made to East Asia and the hope is expressed that our flattening culture should receive a refreshment from the East, in that the hope is expressed that these knowers can offer us more than we can offer them with our culture. The fact that one can know something about the forces emanating from people who no longer live in earthly existence is taken very seriously here by a man of the world.

It is very strange that on the one hand the necessity is so emphasized, and on the other hand at the same time there is no awareness that for thirty years there has been a movement in Europe that is not working from the remnants of an older people whose spiritual consciousness cannot be at its full height today, but that, I say, there has been a spiritual movement in Europe itself for thirty years, as there is Theosophy. This is completely forgotten; and no consideration is given to the fact that we may be called upon here to establish this spiritual culture in a completely different way than those East Asian peoples. The whole thing is a throwing of light on the one hand, after the longing for spirituality, for knowledge of the spiritual world, and on the other hand, I would like to say, a superficial conception of our own European aspirations.

More than any other question, what has been touched on here may interest us when discussing the women's issue. The theosophical movement can in no way be suspected of treating this matter in any reactionary way. Simply the way it has developed would flatly contradict such an assertion. Women have been among the best founders and collaborators of the theosophical movement from the very beginning. Yes, the actual founder of the Theosophical Society – Helena Petrovna Blavatsky – was a woman. And in terms of the sum of knowledge contained in the works of this woman, nothing that has been given in the cultural works of the last few centuries can match it.

You don't have to believe it. If you seriously immerse yourself in what this woman has given, then the conviction grows that what has just been said is a truth. And Annie Besant, her successor – another woman – has understood in a quite extraordinary way how to combine modern science, modern thinking, and a progressive outlook on life with the theosophical ethos and the theosophical movement in general.

Within the Theosophical Society, men and women work together. Never, in any way, does one have the feeling within the Society that gender plays any role in this. Yes, from one side, which has not grasped the Theosophical movement in its deepest essence, this movement has been called a feminine one; partly because it was founded by a woman, partly because perhaps now in the majority women work in the movement. This fact protects us above all from the prejudice that we could understand this matter in some kind of retrogressive, hostile sense.

But the theosophist is called upon to consider all these things in the light of spirituality, in the light of the highest spiritual culture. He must also do this with regard to this matter. Above all, we will notice that this women's issue, as it now presents itself to us, is a product of our modern world view, our modern thinking and feeling. The way it presents itself to us today would not have been possible a hundred years ago. Insofar as Theosophy is always concerned with clearly and distinctly understanding the spirit of humanity in different epochs, we will also have to clearly understand how this women's issue in particular has emerged from our culture. Theosophy is less concerned with criticizing and more with understanding in all directions. Therefore, it will be less programmatic about this issue of women's rights, but will rather have to explore what the cause of this issue is.

We do not get to the bottom of this issue as easily as we do with others. This is because Theosophy leads us deep into human nature. And this is more diverse and complicated than one might think. While the modern man could easily ignore the distinction between man and woman, the theosophist must look at this difference from the depth of human nature and ask himself whether, despite this difference, the peculiar cooperation that has emerged within the Theosophical Society could also benefit larger cultural circles, perhaps even give rise to a general world view on this question in the present day.

If we look back over time, we find that the perception of women, both of themselves and of the perception they had of the opposite sex, has changed greatly over time. Likewise, the external institutions within which the two sexes have lived have changed significantly. If we look at this superficially, we will not arrive at the real cause and basis. It is known that in the beginning of the time into which not history, but prehistory leads us, the woman played a substantially different role. It is known that patriarchy, the “father family”, with its peculiarly constituted inheritance law and other social institutions, arose from an original “mother family” - matriarchy, that woman had a privileged position with regard to matters relating to the offspring, such as inheritance law and so on.

The theosophist must ask himself: how is such a thing connected with the original spiritual forces of the world? This brings us to the discussion of a fact that has been touched on here several times, but which we must apply to this particular case. The basis of all human life in its historical development on earth is a natural one, one that has developed from an [instinctive] disposition to conscious, clear thinking, to conscious, clear institutions created by the intellect and certain moral concepts.

The original bonds of humanity had arisen from nature. Blood relationship was the original one. Institutions that created moral concepts are later placed in the place of ancient blood relationship.

The materialist sees nothing but the raw force of nature in this blood relationship. But anyone who has a spiritual worldview knows that what is expressed as instinct, what comes to the fore as drive, what is expressed as blood relationship, can all be traced back to spiritual forces, to spiritual beings that stand behind the sensual existence. Just as man today, more or less consciously, directs the social order, so originally the devas [or dhyans], divine powers, directed the context of humanity, [they ordered human conditions].

This working out of a spiritual basis, which is still unconscious to man, appears as drive and instinct. The bearer of this original instinct, based on spiritual essence, was woman. The ancient myths and legends of the peoples bear witness to this fact. [From the theosophical point of view this is easily provable, but this view can also be proved purely intellectually.] Only one thing needs to be mentioned. If you look at the images that go back to the earliest stages of human existence, you will have found in these images the tradition of an original female basis for the entire human race. The Greeks depicted their Zeus with a female bust.

The theosophical worldview takes us back to the very beginning of time, as far back as we can trace time on Earth, to those times when there was no gender separation, to those times of which we cannot speak in detail today, to those times when the sexes were not divided between two different individuals, but were united. Those familiar with scientific research will know that even natural science points to a being from prehistoric times that was not single-sex but two-sex. In this regard, I draw attention to the Darwinian Oskar Schmidt. Theosophy speaks of that time in which the pictorially represented prehistoric man was a fact. He was more inclined towards the female sex.

A little thought can make this clear. Reproduction was tied to the female sex at all times. That which was there as a basis was also expressed in the external social context. In the early days, this natural basis was translated into a kind of moral worldview, in terms of social institutions, rights and institutions.

That the spiritual power of man was particularly concentrated in woman, is shown to us even by the view that we find in Tacitus, where woman is seen as a prophetess, [called to proclaim from the spiritual world what will happen in the future – Velleda, Alruna –] who has to proclaim whether right or wrong exists, whether something should be undertaken or not. We find such views among various peoples. The fact that the spiritual, too, where it appears at the beginning of our times, where it appears as something new, as something wise, is rooted in the same natural foundation, emerges from such facts.

And now something else: Go back to the earliest times of religious world view, and you will find a common trait in all peoples that is connected with this natural basis of the human race, and on the other hand with the consciousness from which the oldest institutions and the thoughts and aspirations of humanity have developed. In sexual symbols, in images that are connected to this natural basis, the culture and religion of different peoples is expressed in very specific times. These are naive but beautiful and magnificent times when people, in sweet simplicity and naivety, associated nothing low or frivolous with these sexual symbols, where procreation was a power of nature and was symbolized in the woman, who showed herself in various forms of expression like the divine creation for them. There have been attempts to revive these views from a so-called sexual religion. There is no right to do it the way it was done. For the current basis of feeling is not such that one can feel one's way back to that original and unblemished state that was associated with these symbols, so that the way these old things are discussed today has something offensive about it for the connoisseur.

Only slowly and gradually did those institutions, those states of consciousness that are linked to the female origin of the human race, change into a different order, an order that, to put it briefly, was made by man, by the man who has broken away from this natural foundation, by the man who has nothing to do with the visible progress in the human race.

It is only through the law, through legal regulation, that the right of the man is introduced into the original right based on blood relationship, taken from the female point of view. Thus we see that it is only on this original basis of a religious world view, which starts from the generative powers of nature, that what we encounter in the remnants of ancient peoples, [Mongolian ancient tribes] as ancestral culture, develops. A power that worked directly was revered in woman.

Then, in place of the wise and the soothsayers, and in place of the veneration of the directly present female, there arises what is called the cult of the ancestors, the veneration of deceased members of the people who have rendered outstanding services for the good of the whole — male ancestors. They venerated what had an effect beyond death. You can still see this in the fact that the Mikado brings the message of peace and war to the graves of his ancestors. So we see the transition from female culture to male culture.

The conquest of institutions that have been linked to women by nature since time immemorial through reason and the thinking of man is slow and gradual. But something else is connected with this, something that I cannot better describe than as the transition from a primeval conservatism to an idealism that is gradually emerging in the world.

You can follow this in those periods of world development in which those old religious cultures of which I have spoken developed. These go back either to times when the divine-creative could be seen in the power of creation, or to times when it had long since died but still continued to work as something present. These cultures build on something in the past. At first, we find in world development those that build on humanity's starting point, that point to the old, to what has come from before, to what has been sacred since time immemorial, to nature, to the ancestors. This is the starting point of the human race, and gradually this view changes into a completely different one. In all peoples who have provided the starting points for the culture to which we ourselves belong, you will find the veneration of the ancestors in the veneration of the prophets, the veneration of those who proclaim the future. In all the peoples who provided the starting points for the culture to which we ourselves belong, you find, instead of ancestor worship, the worship of the prophets, the worship of those who proclaim the future, those who hold up the high ideals to the people. Primitive conservatism gradually gives way to idealism. The focus turns from the past to the future, even among the people from whom Christianity itself emerged. The prophets were the real great personalities, and hand in hand with them goes a detachment from the natural, from mere blood relationship, from all that points to the foundations of our race.

We see the tremendous depth of human development when we look at this turnaround. That which is connected with the relationship between the sexes, which is the subject of much discussion among anthropologists and others today, the so-called sense of shame, was not present at the starting point of our culture. [What was connected with the creation of man was not hidden; it was something natural, self-evident.] It only emerged at the time when a characterized change took place as a necessity. Where the power of nature gave way to reason and ideals, people began to cover what was considered to be a remnant of the natural foundations of the human race.

Take a closer look at this point. What is man ashamed of? Consider this feeling of shame in other areas. Everywhere you will find that man is ashamed when something is done by him in such a way that he actually more or less recognizes the demand that he could have done it better, that it is actually not right the way he did it. We can say something quite similar about the feeling of shame in general. It is there and refers to something that comes from ancient times and can be overcome, and which is as it should not be if we look to the future.

Here human instinct, human perception, points to something that the theosophical world view presents as realized in the distant future. Today I must point out that the development of humanity through the sexes is only a transitional stage, that just as humanity has emerged from the union of the two sexes in one individual, humanity is again heading for a state in which there are again not two, but only one sex. Thus you see our present development through the theosophical world view placed in a distant past and a distant future that are similar, that resemble each other in certain ways.

We can perceive how this fact is reflected in the most intimate expressions of the human race. Take a look at ancient artistic or semi-artistic representations of the divine creative power, at the way the ancient Egyptians associated it with the service of Isis, and compare it with the peculiar trait that emanates from Raphael's Madonna. What is natural, what is connected with the power of creation, can be seen to have been expressed in a semi-artistic way in ancient times. This creative power is shyly veiled in a Raphael Madonna, and we encounter a completely different, higher moment: love, a spiritual relationship that takes the place of the old natural relationship. The mother with the child, bathed in the magic of love. And the spiritual is expressed, as for example in the Sistine Madonna, in the protruding angel heads. The creative power is hinted at as a spiritual echo. There you see a great universal truth sensed by the artist.

The religions themselves take this path. Ascetic religions, such religions that are escapist, are not at the starting point of humanity. They only emerge at the time when the indicated change has taken place. It is magnificent and powerful in the times when this change is being prepared. The saviors in human development are mythically depicted as immaculately conceived. You have this with Buddha and with the other saviors of humanity and finally in the Christian religion itself. In religion, the original natural foundation is developed into the most sacred.

[Again, compare the Egyptian Isis service with these spiritualized religions.] This is wonderfully indicated in the transformation of Egypt, with the ideal and the spiritualized perception at the starting point of our era. Then you will feel this transformation in all humanity. That is why the theosophical world view is clear about the fact that the natural basis from which the human race originated is the external physiognomic expression of a spiritual being. This spiritual essence is the same that man will approach again in a conscious way in the future.

If we bear in mind that we are progressing from the spirit in its natural form to the spirit in its immediate form, then we will understand many things better that have taken place in the course of sexual development. Above all, we will better understand what I mentioned earlier: the replacement of ancient female institutions and female foundations by a male culture, in which we still live today. The natural basis was to be suppressed. At first it could only be suppressed in the area of external institutions, but otherwise it remained in place, and so we are confronted by a strange hybrid in our present-day institutions. Half of them are still based on what remains of the old natural basis with blood relationship, and half of them are steeped in human understanding, in moral institutions that have been poured over them. In our current institutions, both elements peek out in a colorful mix. [Basically, man has only whitewashed what the original natural basis of women's culture has provided him with; it shows through everything.] However, we will turn to the future with its culture and efficiency. Then this spirit will show itself in its actual, appropriate form, and in the light of a completely different view than the one that originally existed. When man originally wanted to raise himself to the Divine, when he wanted to raise his eyes to Him to whom the highest honor and worship must be paid, then he turned to the Power that is germinating and sprouting through man himself, creating naturally.

More and more, this view is changing into a completely different one, and today we are only just at the dawn of this other view. But for a select few, it has long since emerged. Three words in the wonderful, ancient Indian Vedanta wisdom already express the germ of this world view: Tat twam asi – that art thou. – And what does this mean? It means a great deal. When the Vedanta sage immersed himself in this “That thou art”, he turned to the whole great universe, he turned to everything outside of himself, to that with which he felt at one. He then said to every stone: You are of the same nature and essence as I – that thou art. Just as my hand belongs to me, so the stone belongs to a being, to which I also belong.

Everything around us is an invitation to look outside, to seek the divine in the world itself, not just to worship the spirit in the creative and generative forces that work through human nature itself. Tat twam asi is the worship of the divine spirit in all of nature, and with that, at the same time, the call to carry this divine spirit into our entire environment, to transform this environment so that the original state around us from which the human being himself has sprung will arise again.

From asexuality comes sexuality. From the male-female comes the male and the female. This difference will again submerge in the common, objective spiritual world when man will find his self in the great universe, when he will feel brotherhood and connection with the whole great universe, which has no gender, which is all the more perfect the more exalted it is above all similar differences.

When this thought lives completely so that he can permeate culture with this thought of the higher human being exalted above all gender, then the sun has risen. This is what shines for you today as the dawn of a new culture. Then the future of our culture is self-evident, the culture into which we must enter when idealism is further developed, and this culture must not carry anything in the outer world that has anything to do with gender. So we enter institutions and facilities that show us a cultural environment, a moral environment, that applies equally to men and women, that is the same for men and women.

That is the theosophical thought, and the theosophical ideal is to reorganize our institutions according to this, which have emerged [from an originally female culture that has passed through a male culture, to bring them into a higher state in which these two epochs will only exist in the Hegelian sense as dissolved moments].

This can only be in a culture that is spiritual in the best sense of the word, a culture that starts from what has nothing to do with gender differentiation. The one that is emerging in the theosophical movement is such a culture. For what does the theosophical worldview cultivate? The higher self in man, that nature and essence which has nothing at all to do with man and woman. For that in man which the theosophist looks at, that which he makes the object of his special consideration and study, the higher man, the spiritual man, appears in one embodiment as man, in another as woman. The one who lives as a man today has, like the other who lives as a woman, passed through as many male and female incarnations. Man and woman were an outward expression of the inner higher individuality, which is neither male nor female.

Thus, something that is male-female at the same time already lives in today's man, something that unites both sides. And a worldview that shows this male-female as the basis of both through the embodiments, a worldview that cultivates this, only prepares the ground on which man and woman are completely equal, not only in our legal institutions, but also in their feelings. Through “Tat twam asi” we overcome gender differences, and the cooperation between men and women in the Theosophical Society is a kind of model, a small beginning for a great, powerful culture that must develop in this direction in the future, where the two sexes will not live side by side in abstract equality, because the diversity can be greater than it is today. But what is the same is what matters. That is the external world that is formed around us.

What matters is not what we carry within us, but what lives around us outside. As long as man is selfish, as long as the whole culture is based on domination and personality, man draws the impulses for institutions from his female or male personality. But as soon as he creates what is grounded in the higher self, the inner being can be shaped as it likes, the outer world, which is reflected in the inner being, is the same. To use an image, set up two concave mirrors, a convex one next to a concave one, and place the same image in front of both. The convex mirror, the one that curves outwards, will show a different image than the concave mirror, but it is the same image in both cases. As long as there is male and female in the physical body, there will of course still be a convex and a concave mirror, but the same external world will be reflected. It must not be shaped in a one-sided way by one sex or the other.

Those who have grasped the spirit will see something infinitely higher in it. Only a materialistic view sees the spiritual as an effect of matter. The theosophist, however, comes to the conviction that all matter originates only from the spirit, that everything that is material today was once spiritual, and that everything we could observe at the starting point originates from earlier, spiritual foundations. In the same way, a future natural super-sexuality will arise from the present super-sexuality, which man himself creates. We will create our outer institutions, which we will bring into the world, to an equal extent out of the spirit of woman and man. They themselves will be the cause of the later natural effects. What man creates as asexual culture will later create a super-sexual nature.

Therefore, it was quite natural that the original culture reverted to the worship of that which was conservatively held from ancient times, to the worship of creative natural forces, to the worship of ancestors. The spirit preceded nature. Through it, nature was created. If one wanted to look up to the spirit, one had to look at the dawn of the world. But if you want to see the future, you have to work with it as a human being – in both the conscious and unconscious state. Then the prophetic view of the future takes the place of the old cult of ancestors and the worship of the family. We ourselves must prepare today what is to be in the future, what kind of external culture is to exist.

Thus a great, all-embracing cosmic horizon leads us to a solution of the women's question that opens up great perspectives for us. If today, through the theosophical worldview, the higher human nature is sought in man or woman and gender remains a completely private matter, then what is really being covered is not considered. In a sense, this is the higher development of feeling, which emerges as a sense of shame in times of transition. What used to be a shy concealment is now a holy overcoming.

This kind of reaching out and looking forward is a great and powerful ideal for the future. By developing the higher human being in man and woman, the theosophical worldview awakens such feelings in man and woman that create culture. Noble, beautiful feelings that transcend everything base must arise from this cultivation of the higher human nature. Culture originated from a kind of female foundation. And when we look back to ancient times, we can find the female generative powers revered as divine nature everywhere. This then developed into a [male] culture. Initially, we have a true antithesis to this [male] culture in today's women's movement, which can also be explained from it, [today the women's movement is a revolt against this male culture, and it is entirely justified].

But every one-sidedness in the world shows us its complement. What confronts us in external history presents itself to us ideally in a kind of counter-image. The one-sided older culture seeks a counterpart. The old feminine culture, the Isis culture, finds its ideal antithesis in the Osiris cult, which was dismembered, perished, and for which Isis longs. This is the image through which the female wants to complement herself, where a new thinking takes the place of the old culture.

Then another ideal appears in Christianity. In the beginning, Christianity had to be a masculine level of culture. But it was complemented. Just as the culture of Isis was complemented by an ideal of man, so this culture of man was complemented by an ideal of woman: in the medieval cult of Mary.

Goethe also hinted at the contrast between female and male culture in his “Faust”. “The eternal feminine draws us up,” he says in connection with the preceding verses. This is what he envisioned: higher culture will be the one in which the female counterpart of the male no longer needs to be longed for in the female and the female ideal no longer longed for in the culture of men, where the feminine no longer needs to be drawn up, but where the higher divine, the higher self, appears as the drawing force in man. This higher self, the whole human being, is what the theosophical worldview strives for. How could it not be that women are the first to understand what is now, at dawn, to be the culture of the future.

For thousands of years we have had a culture of man. Our whole culture is a male culture. Our modern justice, theology, medicine and so on are almost exclusively products of the male culture. Those who approach these things more deeply will easily find a physiological expression of the male soul. But if it is to be different now, then it is self-evident that the inspirer must be the woman. If the theosophical movement is to be understood more quickly, then it must be understood in this direction. Those who do not see it this way can call it a feminine in a pejorative sense today. But those who are clear about the fact that the great progress of culture takes place from the feminine to the masculine and from there to the masculine-feminine will find it self-evident that women can best understand this theosophical world view.

It is more difficult for a man to [free himself from the prejudices of today's culture], because he has grown up from an early age with the results of a man's culture. He should literally transform himself inwardly. He will also have to do so if he wants to be up to date. But all that is to come also prescribes for us the free interaction, the completely free cooperation of man and woman, the absolute equality in the perception of the higher self, the actual spirit of the human being.

Thus the former ideal of the eternal in man, which we encounter in the Osiris cult, and the eternal in woman, which has found a mystical formal expression in the new age and has been lived by poets and mystics, will be transformed into the ideal of the harmoniously structured human being, who is not afflicted with any one-sidedness. We can foresee a culture all around us that will bear the outer physiognomy of supersexuality. That is the task of the theosophical world view. We do not work with phrases, with words and programs, not with demands, but we seek to awaken the living life in the soul from the contemplation of the spirit, to open up the source that is self-creating. We do not just speak as Theosophists, but we indicate what, according to the nature of the facts, must develop in these souls.

So you can see from this particular question that European spiritualism, European theosophy, has something quite different to say than to reproduce the remains of old worldviews that have retained the cult of the ancestors. They have spirituality, the reference to the spiritual, but they do not have what we have as those who have to work according to ideals, not according to old habits. Spiritualism is certainly a necessity for us and it must come into the world; but not a spiritualism that carries the achievements of our culture to the graves of our ancestors – although we can understand and respect such a thing – but a spiritualism that is prophetic, that carries the best that we can develop within us to be burned for a fire that will be the beacon of our future.

If we call to mind once more the thoughts of yesterday's lecture, we can draw them together by saying that the period at the beginning of our era took all possible pains to understand the Mystery of Golgotha out of the treasure of its wisdom, and that this endeavour encountered the very greatest difficulties. We must pause to consider this, for unless we are clear about this inevitable misunderstanding of what came about through the Mystery of Golgotha, we shall not be able to comprehend an essential fact of later centuries: the advent of the Grail idea, concerning which we shall have something to say in connection with our subject.

When we recall the beginning of our era and look at its most significant, wisdom-filled current of thought—when we look, that is, at the Gnostics—then on the one hand we can see, in the light of yesterday's lecture, how grandly original were the ideas with which they sought to place the Son of God in the centre of an imposing world-picture. But if on the other hand we look at what can be learnt about the Mystery of Golgotha from the spiritual chronicle of the time, then we must say that no real truth can be had from the concepts and ideas of the Gnostics. And this is particularly evident when we consider the various ways in which the Gnostics pictured the manifestation of the Christ in Jesus of Nazareth.

There were some Gnostics who said: “Yes, the Christ is a Being who transcends everything earthly and comes from spiritual realms; such a Being can remain for only a limited time in a human body, as was the body of Jesus of Nazareth.” These Gnostics had discerned something which today we must emphasise again and again: that in truth the Christ Being dwelt for three years only in the body of Jesus of Nazareth. But these Gnostics went wrong over the way in which the Christ Being dwelt in the body of Jesus. First of all, the mystery of the body of Jesus of Nazareth was not clear to them. They did not know that the Ego of Zarathustra had lived in this body; that the three bodies of Jesus of Nazareth represented in their conjunction an essence of humanity which had never before been incarnated in the flesh on Earth. The whole relation of the Christ to the two Jesus-boys¹ was hidden from these Gnostics. Hence they were never satisfied—or at least their followers were never satisfied—with what they could say about the temporary inhabiting of the body of Jesus of Nazareth by the Christ.

Another question touched on by the Gnostics was the manner of the birth of Christ, the most tremendous mystery in human evolution. They knew well enough that the necessary reason for the appearance of Christ on Earth is connected with the passage through conception in the flesh, but they could not quite see how to bring the mother of Jesus into relation with the birth of Christ. And those who tried to work this out—there were some—were very little understood.

Again, there were Gnostics who because of these various difficulties denied entirely that the Christ had appeared on Earth in bodily form. They formed the idea that it was only a phantom body—what we should call an astral body—which had gone about on, Earth before and after the death on Golgotha: it had appeared here and there, but it was not a physical body. Because of the difficulty of conceiving how the Christ could have been united with a physical body, it was said that no such union had occurred and that when people thought He had gone about in a physical body, this was illusion, Maya. This notion, too, gained no recognition. So we can see everywhere that the Gnostics tried to master with their concepts the greatest historical mystery in the Earth's evolution; but their ideas were inadequate, powerless in face of what had actually occurred.

Now we must speak of the way in which Paul tried to come to terms with the problem, but first it will be well to grasp clearly how it was that such misunderstandings were inevitable. If with the help of spiritual investigation we ask ourselves a series of questions and try to answer them, the course of events will become apparent to us in—one might say—an abstract form.

For example, we can ask: If the epoch of Christ Jesus was so poorly equipped to understand His nature, would another epoch have been in a position to understand Him? If as a spiritual investigator one enters into the souls of men at different periods of the past, one certainly comes to a strange result. First of all, one can enter into the souls of the great teachers of the ancient Indian civilisation, the first of the post-Atlantean culture-epochs. There, as we have often emphasised, we stand with deepest admiration before the comprehensive, deeply-grounded wisdom, permeated throughout with clairvoyant vision, of the holy Indian Rishis of that ancient time. We know that the souls of those great teachers were open to cosmic mysteries which were lost to the wisdom-knowledge of later times. And when one tries to enter clairvoyantly, as well as one can, into the soul of one of these great teachers of ancient India, one must say that if it had been possible for the Christ Being to have appeared on Earth among the holy Rishis at that time, their wisdom would have been in the highest degree capable of understanding the nature of Christ. Then there would have been no difficulties; they would have known what it was all about. And since one cannot properly express in abstract words such significant phenomena as those I have just described, let me evoke a picture.

If the holy Rishis of ancient India had perceived in a man the splendour of the wisdom of the Logos, the wisdom that pulses through the world, they would have brought to the Logos their offering of frankincense, symbolising a recognition of the Divine that works in the realms of humanity. But the Christ Being could find no body at that period; the bodies of that time would not have been suitable for Him. So He could not appear—the reasons for this will be given later—in the epoch when all the means of understanding were present.

If we go further and enter into the souls of the old Zarathustrian civilisation, we can say: These souls were certainly not endowed with the high spiritual resources of the old Indian civilisation, but they would have understood that the Sun-Spirit had elected to live in a human body, and they would have been able to grasp the significance of this fact in relation to the Sun-Spirit. To speak pictorially again: the disciples of Zarathustra would have honoured their Sun-Spirit with an offering of shining gold, the symbol of wisdom.

If we go further still into the Chaldean-Egyptian culture-epoch, we find that the possibility of understanding Christ Jesus would have again decreased; but it would not have narrowed down as far as it did in the fourth post-Atlantean epoch, the Graeco-Latin epoch, when even the Gnosis was not powerful enough to understand this manifestation. It would have been understood that a Star from spiritual heights had appeared and had been born in a human being. This divine-spiritual line of descent from spheres beyond the earthly would have been clearly grasped; and myrrh would have been brought as an offering. And if we enter into the souls of those who figure in the Bible as the three Magi, who come from the East and are the guardians of the treasures of wisdom derived from the three preceding culture-epochs, we find the Bible itself indicating that a certain understanding was present, since these three Magi do at least appear at the birth of the Jesus-child.

One thing that very few people think about today will certainly strike us—that the Bible is in a strange position with regard to the three Magi. For does it not wish to say that here were three men of exceptional wisdom who even at the time of the birth understood its significance? But one might ask—where were the three Wise Men later on? What came of their wisdom in the end? Have we anything that could lead us back to an understanding of the Christ manifestation by way of these three Wise Men? This must be thrown out only as a question. It is one of the many questions which must certainly be put to the Bible, and which will be more significant than all the pedantic Bible-criticism of the nineteenth century.

When we come to the fourth post-Atlantean epoch, we can say of it: Now there is present a body in which the Christ can incarnate. It was not there in the preceding epochs; but now it is there. In this fourth epoch, however, men lack the possibility of finding their way to a real understanding of what is happening. Indeed a strange paradox, is it not? For the fact that confronts us is actually this: the Christ appeared on Earth in an epoch that was least adapted to understanding Him. And when we look at all the attempts that were made in subsequent centuries to understand the nature of Christ Jesus, we find endless theological wrangling; and finally in the Middle Ages a sharp distinction is drawn between knowledge and faith—which implies a complete abandonment of any knowledge about the being of Christ Jesus ... not to speak of modern times, which up to the present have remained powerless in face of this manifestation.

A truly remarkable phenomenon! The Christ was born in the very epoch that was least adapted to understanding Him. And if in the evolution of humanity the essential thing had been for Christ to work on the understanding of human souls on Earth, then—one must say it—this working would have been in a sad way. One might perhaps call that putting it very strongly; but in order not to be misunderstood I want to say this: To anyone who looks from the standpoint of Spiritual Science at the history of theology in relation to the Christ Event, it must seem as though theology had deliberately set out to place one hindrance after another in the way of understanding the Christ Being. For theological erudition seems to take a course which leads it farther and farther away from this understanding. That is radically expressed, but anyone ready to enter into this way of putting it will be able to grasp the deeper meaning of my words.

Now, fundamentally speaking, it is certainly not easy to unravel the riddle I have been speaking of, and I avow that in the course of time I have tried to come near it through the most varied ways of spiritual research. Obviously there is not time to speak of these ways now. But there is one way among the many that I should like to mention. It is the way that leads round at the beginning of our era through a very remarkable manifestation of spiritual life, the life of the Sibyls.

These Sibyls were indeed a remarkable phenomenon, with a prophetic character entirely their own. External scholarship cannot say from which language the word ‘Sibyl’ comes. As soon as we start looking at the fairly detailed knowledge about the Sibyls that external documents provide, we come upon something quite extraordinary, at the very beginning of the Sibylline age. From about the eighth century B.C. onwards we encounter the first abode of the Sibyls, in Ionian Erithrea; from there the first Sibyls sent out into the world their manifold prophecies. And these prophecies, even in the form handed down by external tradition, show that they arose from strange subconscious regions of human nature and soul-life. As though out of chaotic psychic depths the Sibyls utter all kinds of prophecies about the future development of this or that people, telling mainly of awful things to come, but sometimes also of good things. Far removed from anything like orderly thought, the utterances of the Sibyls pour out in such a way that—if they are studied with the means of Spiritual Science—it seems as one listens that every Sibyl is a spiritual fanatic who wants to force upon people what she has to say. She does not wait to be questioned, in the manner of the Greek Pythian oracle; she steps forth, the people assemble, and her utterances about men and peoples and Earth-cycles seem to ring out with overbearing force.

It is remarkable, as I said, that the Sibyls should appear first in Ionia, for Ionia was at the same time the birthplace of Greek philosophy: the wisdom which from Thales and Aristotle on into the Roman epoch is so preeminently an expression of a well ordered soul life, entirely opposed to anything chaotic. It draws forth from the soul-life all that can be expressed in clear, lucid, light-filled concepts. From Ionia sprang the philosophy of clarity and light, which with Plato—one might say—became the philosophy of the heavenly. And like its shadow appear the Sibyls, with their psychic products emanating from the chaos of the soul, often shedding a true illumination on the future, but also often announcing things which their followers had to falsify in order to make it seem that the prophecy had been fulfilled.

And then we see further how the Sibyls, always accompanying the fourth culture-epoch like a shadow of its wisdom, spread through Greece, through Italy. We hear tell of the most varied kinds of Sibyls, and we see Sibyllism spreading on through Italy, until we come to the time of the Mystery of Golgotha. Then we see how Sibyllism gains influence over the Roman poets; how it even plays into the poems of Virgil; how it is just the intellectuals who try to shape their lives by appealing to the sayings of the Sibyls. How much importance was attached to these sayings is shown by the so-called Sibylline Books, which were turned to for guidance. And again in the external world we see how in connection with the Sibylline sayings great intelligence is chaotically mixed up with arrant humbug. And then we see Sibyllism even gaining a foothold in Christianity. We hear its voice in Thomas of Celano's hymn:*

Dies irae, Dies illa,
Solvet saeclum in favilla,
Teste David cum Sibylla.²

And so, right into the time of the development of Christianity, many minds were aware of the Sibyls and their prophecies, especially those that bore on doom and destruction and the coming of a new world-order. Hence one can say that through many, many centuries—indeed all through the fourth post-Atlantean epoch and with an influence extending, if only sparsely, into the fifth epoch—the Sibyls are encountered in the history of mankind. Only someone dominated by present day rationalistic ideas can overlook the far-reaching influence of Sibyllism on the world in which Christianity grew up. As I have often said, the history we are given to read is in many respects a fable convenue, especially where anything of a spiritual nature is concerned. Until quite recent centuries the ideas of all classes of people were influenced much more widely than is generally believed by what came from the Sibyls. Sibyllism is a remarkable, enigmatic phenomenon, occurring as it did in the fourth post-Atlantean epoch.

What really went on in the souls of the Sibyls must be of interest to us, for through spiritual research we must unearth such things from beneath the layer of materialistic culture which covers them nowadays. In this condition they are useless; they must be brought to light and renewed by the resources of spiritual research which are available in our epoch. But attention must also be drawn to the fact that in comparatively recent times the nature of Sibyllism was not forgotten to the extent it is today. We have indeed an important work of art which points to the traditions concerning the significance of Sibyllism. Perhaps we do not always look at this work with an awareness of its significance in this respect, but the significance exists and should give occasion for reflection. I mean the great paintings in the Sistine Chapel, where Michelangelo depicted not only the development of Earth and Humanity, but also the Prophets and the Sibyls. And in looking at these paintings we ought to notice the way in which Michelangelo portrays the Sibyls, and particularly how he contrasts them with the Prophets. In this contrast, if we look at it impartially, we find something which through Spiritual Science we can recognise as having to do with various hidden aspects of the fourth post-Atlantean epoch, during which the Mystery of Golgotha was fulfilled.

In this wonderful work of art we see first the portrayal of the Prophets—Zechariah, Joel, Isaiah, Ezekiel, Daniel, Jeremiah, Jonah. And ranged with them are the Sibyls—the Persian, Delphic, Erythrean, Libyan and Cumaean Sibyls. Almost all the Prophets, we find, have to a greater or lesser degree something of the character which strikes us immediately in Jeremiah and comes out with particular significance in Zechariah; they are deeply reflective men, for the most part absorbed in books or something similar, quietly taking into well-ordered minds whatever it is they are studying. In the countenances of these Prophets we encounter the calmness of their souls. Daniel looks like a slight exception, but only an apparent one. He stands before a book which is supported on the back of a boy; he has in his hand something to write with, in order to write down in another book what he is reading. Here there is a slight effect of transition from reading the world-secrets to writing them down; while the other Prophets remain in meditation, calm and relaxed in soul, entirely devoted to the world-secrets. In gazing at them we see—and this must be kept firmly in mind—that they are all absorbed in super-earthly things; their souls are at rest in the spiritual and they are seeking to fathom the emergence of humanity, from out of the spiritual. We see that in their thinking they are far removed from their immediate surroundings, far above human passion and fanaticism, untouched by the ecstasy that may spring from these emotions; they are not only beyond human ken, but beyond anything a human being can experience in himself in so far as he is a man on Earth. That is the greatness of this portrayal of the Prophets by Michelangelo.

Then we turn our gaze to his depiction of the Sibyls. Here we have first the Persian Sibyl, close to the Prophet Jeremiah, contrasting remarkably with his meditative demeanour. She raises her hand as though wishing to force on humanity what she has experienced; as though in the style of a bad speaker she wants to add all possible emphasis to her words; as though impelled by the passion of a fanatic to impose with imperious gesture her message on all mankind. Then we turn to the Erythrean Sibyl; we see how she is connected with everything that can accrue to man from the elemental secrets of the Earth. Above her head is a lamp; a naked boy is lighting the lamp with a torch. How could the intention of the painting be more clearly expressed? Here is human passion kindling out of the unconscious soul-forces the message that is to be instilled with all the power of prophecy into mankind.

The Prophets are devoted in their souls to the primal eternity of the spirit; the Sibyls are carried away by the earthly, in so far as the earthly reveals the psychic-spiritual. The Delphic Sibyl shows this particularly clearly; we see how her hair is even blown to one side by a gust of wind, and the same wind catches her blue veil, so that she has the air element to thank for what she imparts. In this gust of wind we see pictured what the Earth wished to reveal through the lips of this Sibyl, with forcibly persuasive power. Then the Cumaean Sibyl! She speaks with half-open mouth, as though muttering; as though stammering out a prophecy from the unconscious, the unknown. The Libyan Sibyl, the hasty one, looks as though she is turning round to grasp something from which secrets can be read—something like that! In these Sibyls everything is devoted, so to speak, to the immediate element of Earth.

Much was entrusted to images of this kind in the days when—as we can readily understand—things could be much more effectively expressed in paintings and other forms of art than they would be in our time, when concepts and ideas are more to the purpose.

What then is the special character of these Sibyls? What are they? What does their prophesying signify? We must penetrate deeply into the mysteries of human evolution if we want to fathom what went on in the souls of these Sibyls.

With this aim in view, let us ask again: Why would it have been so easy for the old Indian Rishis, with their scarcely conceivable wisdom, to understand Christ Jesus? It seems trivial, yet it is true to say—because they had the necessary concepts and gifts of wisdom, and in the fourth post-Atlantean epoch these were lacking. They had everything for which the Gnostics, and the anti-Gnostics, and the Apostolic Fathers, as they are called, thirsted in vain. They had it all, but in what form did they have it? Not as ideas that had been worked out, somewhat as the ideas of Plato and Aristotle were worked out, but as inspirations, as something that stood before them with the full power of concrete inspirations. Their astral bodies were laid hold of by that which streamed into them from the great Universe, and out of this working of the Cosmos on their astral bodies came the concepts which could have conjured up before their souls the Being of Christ Jesus. One might say that this was given to them. They had not worked it up for themselves; it came as though showered forth from the depth of the astral body. And with wonderful clarity it showered upon the holy Rishis and their pupils, and fundamentally speaking upon the whole Indian culture of the first post-Atlantean epoch. It became more and more narrowed down, but in the second and third post-Atlantean epochs it was still there, and the remains of it passed over into the fourth epoch. But what was this remainder?

If we were to examine what things were like in the third post-Atlantean epoch, we should find that at least those who had raised themselves to the height of their epoch—and proportionately there were many more spiritually developed persons than there are today—had ideas about the interconnections of the super-earthly and the symbolic significance of the starry heavens. They could read world-secrets in the motions of the stars. It is quite certain that the third post-Atlantean epoch, if Christ had appeared on Earth then, would have known from the writing in the stars what relationship it had with Him. But—in accordance with the principle we have often mentioned with regard to the evolution of humanity—it was necessary that the gift of entering into relation with the mysteries of the world through living pictures should recede more and more into the background of the astrality of man. These pictures became increasingly chaotic. That which flowed by this channel into the human soul became less and less authoritative—I am not saying that it lost all authority—but it became less and less authoritative as a means of fathoming the real mysteries of the Universe.

And so two quite different developments can be traced. On the one hand there was the world of concepts, let us say of Plato and Aristotle: a world of ideas which could be called the most attenuated form of the spiritual world, a world which had in it the least of spirit, a world grasped and explored directly by the Ego and no longer experienced through the astral body. For that is the distinguishing mark of Greek philosophy: there for the first time the spirit spoke out of the Ego, as it can do, in concepts that were perfectly lucid, but far removed from real spiritual life. But the Greek philosopher still felt that his thoughts emanated from the spiritual world, whereas a modern philosopher is by necessity a doubter, a sceptic, because he no longer feels any connection between his thoughts and the mysteries of the world. In modern times there has been a decline in the faculty for saying: When I think, the world-spirit is thinking in me. As I have tried to show in The Threshold of the Spiritual World, it is necessary to gain, through meditation, a little of that confidence in the forming of concepts and ideas which came naturally to the Greek philosopher, because he was able to accept his thoughts as thoughts of the world-spirit itself. Only the outermost fringe of the world-spirit approached humanity through Greek philosophy, but it was a fringe permeated with the actual life of the world-spirit; and this was felt to be so.

The second element which persisted from older times was atavistic, an heirloom, and it persisted most plainly in the prophecies of the Sibyls. Out of the chaos of their inner life they brought forth once more the human soul forces which had worked harmoniously during the second and third post-Atlantean epochs and now gave confused glimpses of the spiritual world.

Let us take a hypothesis which in our present context is perhaps permissible: What would have happened if neither the Christ nor Greek philosophy had come into the world? Humanity would then have had to get along with what it had received as inheritance from the past, and in the fourth post-Atlantean epoch this had reached the stage of Sibyllism. Imagine this developing on its own lines in the West, without the Christ Impulse and without philosophy, and without the science that followed philosophy—then you will have a picture of the spiritual chaos that would have overtaken the West, arising inevitably from all that had been active in the souls of the Sibyls. But forces have after effects. If with the resources of Spiritual Science one examines this elemental strength, through which the spiritual powers connected with wind and water and fire find expression in the immediate circumference of the Earth, and if one studies how these powers would have found an abode in human souls—especially if one tests the strength with which the spirits of wind and fire, water and earth, would have taken possession of the souls of men—then one can see how harmony and order had faded out of the old way of knowing the world, prevalent during the first three post-Atlantean epochs, and how the forces only would have remained in human souls.

Human souls would have lost the capacity for relating themselves truly to the great phenomena of the Cosmos, but they would have assuredly had a relation with the spirits of wind and water, fire and earth, and particularly with the whole tribe of spectres and demons which would have got loose from their cosmic connections. Men would have fallen quite under the sway of the elemental spirits; their teachers would have been of the Sibylline kind, and the force would have been so strong that it would have persisted right up to the present, and indeed up to the very end of Earth days. And if we ask why this has not happened, and who has brought it about that the force so apparent in the Sibyls has gradually declined, then we must answer: the Christ, who through the Mystery of Golgotha infused the Earth's aura with His Being; thus He destroyed the Sibylline force in the souls of men and has driven it away.

And so on the ground of Spiritual Science we observe the remarkable fact that men with their wisdom have not understood much about the Christ Impulse: their concepts and ideas have turned out to be virtually powerless in this respect. But the essential thing is not that the Christ Impulse came into the world primarily as a teaching. The essential thing is the character of the facts, the direct impulse that flowed from the Mystery of Golgotha. And this we must look for not only in what is taught or understood, but in what is accomplished for human souls. And one of these deeds, the struggle waged by Christ, who had permeated the Earth-aura, against Sibyllism—it is this deed that I wished to bring before you today.

Thus the Christ had in fact to fulfil the office of a judge. This was misunderstood by those who took it materialistically to imply that Christ would return soon after His resurrection. Human concepts at that time could not reach to an understanding of these things. But in the chaotic ideas of an early return there was the truth that there had been this early manifestation of Christ. He had manifested on ground which (as we shall see tomorrow) had been prepared externally by Paul; but above all He had manifested in the region behind the sense-world where the spiritual conflict between Christ and the Sibyls had been waged. We must pierce the veil that shows us the spreading of Christianity on the physical plane. We must look behind the physical plane at the spiritual conflict whereby the souls of men were freed from that chaotic element which would otherwise have gone on from strength to strength. And this fact is seen in a false light by anyone who fails to comprehend that through this supra-physical deed something of endless value was accomplished for mankind by the Christ. But who were they who achieved at least something, indeed much, towards this comprehension? They were the writers of the Gospels, and Paul, who were endowed with a certain inspiration or revelation from the spiritual world.

We shall have to appreciate from other points of view the emergence of the Evangelists and of Paul. But we can now see how Paul stands in the midst of a world where something is going on beyond the reach of his words, beyond all that he could contribute through his powerful, fiery words towards an understanding of the Mystery of Golgotha. And yet—particularly if one grasps the nature of the struggle waged by the Christ against the Sibyls—one has a feeling about Paul that I would like to sum up in a few concluding words. With Paul it always seems that there is much more between his words than one gets from simply reading them. It is as though the Damascus vision had come to expression through him; as though there penetrated into humanity through him a note which was opposed to the prophetic note of the Sibyls; as though through him there rang out again the note of the old Prophets whom Michelangelo has represented so beautifully in his paintings. As I have said, the Sibyls had something that came from the elementals of the Earth; something that could not have been there if the elemental spirits of the Earth had not spoken to them. With Paul there was something similar, something which external scholarship has noted in a remarkable but quite exoteric way; and this, if one examines it from the standpoint of Spiritual Science, really leaves one standing before a world of amazement.

Paul also, in a certain way, created something out of the elemental nature of the Earth, but in a distinctive region of the Earth. Naturally one can understand Paul quite well in a theological, rationalistic, abstract way if one leaves out of account what I am going to say, for this cannot be explained in terms of external science. One can understand Paul quite well, if one wants to understand him only from the standpoint of ordinary rationalism. But if one wants to grasp what it was that lived spiritually in Paul, in and between his words, and why one feels through his words something akin to the prophecies of the Sibyls, but with him proceeding from a good element in Earth evolution, then one comes to the phenomenon which answers the question: How far does Paul's world extend? What are its boundaries? And the remarkable answer we receive is: Paul is great throughout the world where the olive tree is cultivated. I know I am saying something strange, but we shall see that this strangeness explains itself, in a certain sense, when tomorrow we enter a little into the character of Paul.

Geographically, too, the world is full of secrets. And the region of the Earth where the olive tree flourishes is different from the regions where flourish the oak or the ash. Man as a physically embodied being has a relationship with the elemental spirits. In the world of the olive tree the rustle and movement, the whisper and gesture, are not the same as in the world of the oak or the ash or the yew. And if we want to grasp the connection of the Earth-nature with human beings, we need to pay attention to such peculiar facts as this—the fact that Paul carries his message just as far over the Earth as the domain of the olive tree extends. The world of Paul is the world of the olive tree.

• 1. See, among others, the following references in lecture courses by Dr. Steiner: The Gospel of St. Luke, notably lectures 4 to 7; The Gospel of St. Matthew, notably lecture 6; The Spiritual Guidance of Man and of Mankind; Deeper Secrets of Human History in the Light of St. Matthew's Gospel.
• 2. Day of Wrath, O Day which leads this World-Age into destruction, according to the witness of David and of the Sibyl.

The post-Atlantean migrations. The Iranians and Turanians. Zarathustra

This is the third occasion on which I have had the opportunity of speaking in Switzerland of the greatest Event in the history of the earth and of man. The first time was at Basle, when I spoke from the aspect of this Event presented in the Gospel of John; the second was in accordance with descriptions of the event given by Luke; and now, the third time, the impulse for what I have to say will come from the Gospel of Matthew.

I have often pointed out how important it is that accounts of this Event are preserved in four documents apparently so different from one another. But what gives opportunity for so much adverse criticism from the side of the materialistic thought of the present day is precisely what strikes us as important according to our anthroposophical outlook. No one should permit himself to describe any fact or being that has been viewed only from one point. A man may photograph a tree from one side, but the result cannot be regarded as a true replica of the tree. If, however, he photographs it from four sides, he can, by comparing the four pictures, form a comprehensive idea of the appearance of the tree. If this is true as regards ordinary external things, how should one suppose that an Event comprising in itself such a sum of occurrences—the fullest measure of all the things essential to human existence—can be really grasped if described only from one side. Contradictions between the Gospels are only apparent; the explanation of them lies in the fact that each writer knew he was capable of describing one side only of this mighty Event. By recognizing this fact, and by comparing the different accounts, it is possible gradually to gain a complete picture.

Let us us then approach this, the greatest Event in earthly evolution, with patience, and with confidence in the four descriptions given in the New Testament, trusting that we may be able to enrich our knowledge of it through them.

It is customary to begin by giving an historical account of the origin of the Gospels. It will, however, give us the best result if what is to be said of the origin of the Matthew Gospel is said towards the end of the course, for as is natural, and as other sciences show, the comprehension of a thing should precede its history. No one, for instance, can usefully approach the history of arithmetic who has no knowledge of arithmetic. In other cases it is universal to place historical descriptions at the end of a study; where this is not done, the arrangement contradicts the natural needs of human knowledge. Thus an attempt will be made here, first, to prove the contents of the Gospel of Matthew, and afterwards to examine its historical origin.

When we allow the Gospels to affect us, even externally, we are soon aware of something distinctive in the way each is expressed, and this feeling is intensified when we keep in mind the lectures previously given on the Gospels of John and Luke. In seeking to understand the mighty communications of the Gospel of John, we feel overpowered by its spiritual grandeur; and must confess that in this Gospel—because it tells of the highest attainable by human wisdom—we find the highest to which human understanding can gradually attain. In it man seems to raise his eyes to a summit of world existence and say to himself: ‘However small I may be as man, the Gospel of John permits me to divine that something has entered my soul with which I am united, and which overcomes me with a feeling of the infinite.’ The spiritual greatness of a Cosmic Being with whom humanity is related sinks into the human soul when we speak of the Gospel of John.

Recall your feelings on reading what was said concerning the Gospel of Luke; what filled your soul then was something quite different.

In the Gospel of John it is chiefly the revelation of spiritual greatness that arouses longing in the receptive human soul, and fills it as with a breath of magic; in the the Gospel of Luke we encounter an inwardness of soul-nature, the intensity of the power of love and of sacrifice in the world when these are experienced by the human heart. John describes the Being of Christ Jesus in its spiritual grandeur. Luke shows us this Being in its immeasurable capacity of sacrifice, and gives us some idea of the nature of that force which as sacrificial love pulsates through the world in the way other forces do, permeating the whole evolution of the world and all the deeds of men.

We live mainly in the element feeling when we let the influence of the Gospel of Luke work in us; and it is the element of understanding, speaking of the ultimate ends and aims of knowledge, that meets us in the Gospel of John. John speaks more to our understanding, Luke to our hearts. This can be felt from the Gospels themselves, but it is also our endeavour to give out what we are able to add to these documents through the revelation of spiritual science. Those to whom these Gospels are only words have not by any means heard all that can be heard. There was a profound difference both in language and style between the cycle of lectures on the Gospels of John and that of Luke. These must again be different when we approach the Gospel of Matthew.

In the Gospel of Luke, it is as if all that ever existed in the evolution of mankind as human love were seen to be concentrated within the Being, Who at the beginning of our era, is called Christ Jesus.

To merely external perception the Gospel of Matthew appears more many-sided than the other two, even more many-sided than the three others, but when we come to consider the Gospel of Mark we shall find that unlike the others it is in a certain sense one-sided.

The Gospel of John reveals the greatness of the wisdom of Christ Jesus; the Gospel of Luke, the power of His love; the Gospel of Mark, mainly the power of the creative forces and the splendour permeating universal space. From this Gospel we divine something stupendous in the out-pouring of the cosmic forces which seem to rush towards us from all directions of space.

While that which breathes from Luke fills the soul with inward warmth, and that which springs from John fills it with hope, that which emerges from the Gospel of Mark is the overwhelming power and splendour of the cosmic forces before which the soul feels almost shattered. All three elements are present in the Gospel of Matthew—the deep warmth of the love-element, the hopeful reaching forth of the understanding, and the majestic greatness of the universe. But in a certain sense they are present in a weaker form and therefore seem to be more closely related to humanity than is the case in the other Gospels. Whereas we might be overwhelmed so that we almost prostrate ourselves before the love, the wisdom and the greatness of the other three, we feel more able to stand erect before the Gospel of Matthew, even to approach and place ourselves alongside of it. We are nowhere shattered by the Matthew Gospel, although it also brings something of that which in the other three Gospels can work shatteringly. It is, therefore, the most human document of them all, and more than the others it presents Christ Jesus as man. It is in a sense a commentary on the others, and by making clear what is too great for human understanding in the other Gospels, it throws a remarkable light upon them.

Let us take what is now to be said as referring more to the style of the different Gospels. The Gospel of Luke tells how the highest degree of love and sacrifice was reached in the Being to Whom we give the name of Christ Jesus. how this flowed out into the world and into men, and how for the salvation of men a human outpouring came down from out the primeval ages of earthly development, and it describes this same stream up to the earliest beginnings of man.

In the Gospel of John we are shown how man can look with his wisdom and knowledge to a beginning, and also to a goal, to which this understanding can attain; we are shown this from the very beginning of the Gospel, for here the description of Christ Jesus points to the creative Logos itself. The most exalted spiritual conception our minds can reach is defined in the opening sentences of this Gospel. It is otherwise in the Gospel of Matthew. The Gospel of Matthew treats of the man, Jesus of Nazareth; it refers at the very beginning to the origin of his lineage, showing how he sprang from a definite point in history. It traces the line of descent in a certain people. It shows how all the qualities we find in Jesus had been concentrated within the race of Abraham; how for three times fourteen generations the best it had to give had wed in the blood of this people, to prepare it for the perfect flowering of the highest human powers in one human individual.

While John points to the eternal quality of the Logos, Luke to the immensity of human evolution, taking us back to its very beginning—the Gospel of Matthew tells us of a man, Jesus of Nazareth, who belonged to a people able to trace the descent of its qualities through three times fourteen generations—to Abraham, the founder of the race.

It is only possible to hint here at what is necessary before any real understanding of what the Gospel of Mark seeks to explain, can be reached. This is, that we must learn in a certain way to know the cosmic forces streaming through the whole course of the world's development. For in this Gospel, Christ Jesus is presented to us as an essence from the cosmos working within a human agency; an essence of that which previously had dwelt in the infinity of space as cosmic force. Mark seeks to describe the acts of Christ as an extract of cosmic activity; to him the divine man, Christ Jesus, walking on the earth, is a quintessence of the Sun-force in its boundless activity. Thus it is stellar forces working through a human agency which Mark describes.

In a certain way, the writer of the Gospel of Matthew touches also upon this stellar activity, for, at the very beginning, when describing the birth of Jesus of Nazareth he leads us to a point where we are shown that cosmic facts are connected with the birth of a man; this is, when he speaks of the star guiding the three Magii to the birthplace of Jesus.

But he does not describe a cosmic activity as is done in the Gospel of Mark; he does not demand that we raise our eyes to this cosmic activity; he shows us three men—the Magi—and the effect these cosmic events had upon them. We can turn to these three men and divine their feelings. Thus, if we would rise to what is cosmic, Matthew directs our gaze, not to boundless space, but to man, to the action of the cosmos in human hearts.

These hints should only be accepted as showing the difference in style of the Gospels. The main characteristic of each Gospel is that it gives a description from a different point of view, and each has its own special manner and method of describing this, the greatest event in human and earthly evolution.

The most important facts at the commencement of the Gospel of Matthew concern the near blood-relations of Jesus of Nazareth. We are told how the physical person of Jesus was created; and how the qualities of a whole people, since its originator Abraham, were contained as an extract in one human being, Jesus of Nazareth. Therefore it had to be shown how the blood of Jesus reached back by way of the generations to the Father of the Hebrew people; and how on this account the nature of this people—that for which they particularly stood in regard to human and earthly evolution—was concentrated within the physical personality of Jesus of Nazareth. It is necessary, therefore, in order to understand the point of view of the writer of the Gospel, to know something of the nature of the Hebrew people, and to be able to answer the question: ‘What was it that the Hebrew people, by virtue of their special character, were able to impart to mankind?’ External materialistic history gives little attention to the facts emphasized here. The fact that no one people in human evolution has the same task as another, that each has its own special mission, is hardly noticed; to those who understand human evolution, however, this is all-important. All peoples, down even to physical details, are formed in accordance with their destiny. Thus the bodies of any one race reveal a certain construction in their physical as well as in their etheric and astral sheaths; and the way these interpenetrate one another produces the most appropriate instrument for that people's contribution to humanity.

The question can now be modified to: ‘What was the special contribution of the Hebrew people to humanity, and how was this built into the physical body of Jesus of Nazareth?’

To understand correctly the answer to this question it will be necessary to enter more exactly into the whole evolution of mankind, already dealt with in an Outline of Occult Science, and in other courses of lectures. It is well to take the Atlantean catastrophe as a starting point. The Atlanteans journeyed from the west towards the east; one principal stream passed through Europe to the regions round the Caspian Sea in Asia; the other on a more southerly course, through the Africa of to-day. A kind of union of these two wanderings took place in yonder Asia, as when two floods meet and form a kind of whirlpool.

The thing that chiefly interests us is the whole soul-formation and point of view of these peoples, or at least the main part of those who journeyed from ancient Atlantis to the East.

The whole attitude of soul of these people of the first post-Atlantean Age was quite different from that of the men of to-day. They possessed a more clairvoyant perception of their environment than was later the case. To a certain extent they could perceive the spirit. What to-day is perceived by physical sight was then seen in a more spiritual manner. Yet it is important to note that their clairvoyance differed again in certain respects from that of the more ancient Atlanteans when this development was at its height. During the bloom of their development the Atlanteans had been able to see into the spiritual world in a very pure way, and to receive spiritual revelations as an impulse for good. The greater their capacity for perception, the greater the impulse for good they received through it; the less they were able to perceive, the less the impulse for good they received. The changes that took place on the earth during the last third of the Atlantean period, and at the opening of the post-Atlantean Age, were associated with a weakening of this clairvoyant faculty. The perception of what was good gradually diminished, until it was only retained in a high degree by those who underwent a special training in the schools of initiation. For the majority, clairvoyant perception became at last too weak to perceive the good and saw instead what was bad—the tempting and misleading forces of existence. There was indeed, in certain regions peopled by these post-Atlantean races, a form of clairvoyance that was by no means good; it was clairvoyance that was really itself a form of temptation.

With the decline of clairvoyant power was associated the gradual development or blossoming of sense-perception as is normal for the men of to-day. The things that were seen by the men of early post-Atlantean times with ordinary eyes and are also seen by the men of to-day, were not then in the least misleading, because the soul-forces now open to temptation did not as yet exist. The vision of external objects which gives men so much enjoyment to-day, even if it is misleading, was not felt by the post-Atlantean to be a temptation. On the other hand, he was led into temptation by the inherited tendencies of the old clairvoyance. The good side of the spiritual world he hardly saw any more, but the deceptive and misleading forces of Lucifer and Ahriman worked on him with great power. Thus he beheld the forces and powers which tempted and deceived—the Luciferic and Ahrimanic forces—by the power of the old inherited forces of clairvoyance. The outcome of this was that the leaders and guides of human evolution, who received from the Mysteries the wisdom by which they were able to guide men, undertook, in spite of this fact, to lead them ever more and more towards understanding and goodness.

Now the people who had spread eastwards after the great Atlantean catastrophe were at very different stages of evolution; the farther east we go, the more moral and more highly spiritual was their evolution. External perception worked on them educatively with ever greater clearness: it was like the opening of a new world, revealing as it did the vastness and splendour of the external world of the senses. This increased the farther east they travelled, and was more especially noticeable in those who dwelt north of the India of to-day towards the Caspian Sea, as far as the Oxus and Jaxartes. Here in this central region of Asia a people settled who provided the material for many nationalities which then spread in all directions, as well as of that people often mentioned by us in regard to their spiritual world-concept—the ancient Indian race.

In this settlement in Central Asia even soon after the Atlantean catastrophe, and indeed partly during the catastrophe itself, the sense for external actuality became very strongly developed. At the same time, however, among those who incarnated in this part of the world there was still a living recollection of what they had experienced in Atlantis. This recollection was strongest among those who then journeyed down to India. On the one hand, they had a great and real understanding for the splendour of the external world, while, on the other hand, they were a people in whom the remembrance of the old spiritual powers of perception of Atlantean times was most strongly developed. Therefore there arose in them an intense desire for the spiritual world which they remembered, and it was comparatively easy for them to gaze again into this world. Compared to the reality of the spiritual world, they felt that what the external world presented was illusion—Maya. Therefore, there was an inclination among these people to undervalue the sense-world and to do everything possible that by training—that is, by Yoga—their souls might again be raised to what in the age of Atlantis they had received directly from the spiritual world.

To undervalue the external world and treat it as illusion, and so to develop the impulse to penetrate to what was spiritual, was less marked among the peoples who remained in the north of India. The position of this community was tragic. The endowments of the Indian peoples consisted in the fact that they could go through a Yoga training with comparative ease, and by this means could again enter into the realms in which they had dwelt during the Atlantean Age. It was easy for them to overcome what they regarded as illusion. They overcame it through knowledge. The height of knowledge for them consisted in the conviction: ‘This world of the senses is illusion, is Maya; but when I take trouble to develop my soul, I can attain to a world that is behind the world of the senses Thus the Indian overcame, through an inner process, what he regarded as illusion, and this conquest was the object of his desire.

It was different with regard to the northern peoples named by history in a narrow sense, Aryans. These were the Persians, Medes, Bactrians, and others. In them the power of external sight was strongly developed, also the power of the intellect; but the inward urge to develop themselves through Yoga and thus attain what the Atlantean had lost, was not specially strong in them. The living memory of the past was not so keen in these northern peoples that they should set themselves to overcome the illusion of the world through knowledge. These northern people had not the same soul-nature as the Indian. The Iranians, Persians, or Medes felt what we can express in modern language as follows: If once we dwelt as men in a spiritual world, perceiving spiritual realities, and now find ourselves in a physical world which we see with our eyes and understand by means of the intellect bound to our brain, the cause of this is not to be sought in man alone; what has to be overcome cannot be overcome only in man's inner nature. The Iranian felt: It is not only in man that a change has taken place; everything in Nature, everything on earth was also changed at the descent of man. It was therefore not enough for man simply to say: All this is Maya, is illusion, let us raise ourselves to the spiritual world! We shall then certainly have changed ourselves, but not all that has become changed in the world around us.’ So the Iranian did not say: ‘Around me is Maya on every side—I will rise above this Maya, will overcome it in myself, and so attain to spiritual worlds.’ No, he said: ‘Man belongs to the world around him; he is but a part of it. Therefore if that which is divine in him, and which descended with him from spiritual heights is to be changed, then not only man must be changed back again, but everything that surrounds him must also be changed back to what it was.’ This feeling gave this people a special impulse to enter energetically into the task of transforming and changing the world. While the Indian said: ‘The world has changed, deteriorated; what we now behold is Maya,’ the people of the north said: ‘Certainly the world has come down, but we must so change it that it is made into something spiritual once more!’

Contemplation and wisdom were the fundamental characteristics of the Indian people; they had no further interest in the world which they regarded as Maya, or illusion. Activity, energy, and the desire to transform and work upon external nature was what characterized the Iranians and the other northern peoples. They said: ‘What we see around us has come down from divinity, and the mission of humanity is to lead it back to this divinity once more.’

This tendency, which was already perceptible in the Iranian people, was raised to its highest form and inspired with the greatest energy through the spiritual leaders who proceeded from the Mysteries.

What took place east and south of the Caspian Sea can only be fully understood, even externally, when it is compared with what took place to the north, that is, in the regions we to-day call Siberia and Russia, and the regions extending even into Europe. Here a people dwelt who had preserved to a great extent their ancient clairvoyance, men who, in a certain sense, held the balance between the old and the new, between the old spiritual perception and the new sense-perception associated with rational thought. Many of them were still capable of looking directly into the spiritual world; but for the majority, indeed for the greater part of humanity, spiritual perception had deteriorated to a lower astral clairvoyance. This had a certain consequence for human evolution. (The men who had this kind of clairvoyance were of a quite distinct type; through it they acquired a distinctive character. Their environment urged them to demand the necessities of life from Nature with the minimum of exertion. They did not doubt the existence of spiritual beings in what they beheld, for they perceived them as man to-day perceives plants and animals; and in the existence in which these divine beings had placed them they demanded provision for themselves without much personal effort. Much could be said regarding the outward expression of the mental attitude in the peoples endowed with this astral clairvoyance. At this time, which it is now important for us to consider, most of those who were endowed with a clairvoyance that had fallen into decadence, were nomadic peoples, people without a settled dwelling-place, wandering shepherds careless of earthly possessions, and ready to destroy anything if its destruction might serve their needs. Such people were not suited to raise the level of culture, to conserve the gifts of Nature, or cultivate the earth.

Hence arose the greatest opposition that has existed in post-Atlantean civilization, the great opposition between these more northern people and the Iranians. A longing arose in the Iranians to take hold of their environment and to live a settled life; to satisfy their human needs by work, and transform Nature by their human spiritual forces. Immediately to the north of them wandered the people who were on what one might call familiar terms with the spiritual beings, who disliked labour, and were not interested in advancing the culture of the physical world. This is perhaps the greatest difference that external history has to show in early post-Atlantean times and is purely the result of a difference in soul-development. The contrast is recognized in history, the great contrast between Iranian and Turanian; but the cause is not known. Here we now have the causes.

The Turanians in the north towards Siberia, who had inherited a lower astral clairvoyance, had no desire to establish external civilization, and their passive disposition, influenced by many priests who practised magic, led them frequently to occupy themselves with lower magic, and even black magic. To the south, the Iranians, with an inclination to influence the sense-world by their human spiritual force, were working in a primitive way at the beginnings of civilization.

This is the great contrast between Iranians and Turanians. These facts are expressed in a beautiful myth, the legend of Djemjid. Djemjid was a king who led his people from the north towards Iran, and who received from the God, whom he called Ahura Mazdao, a golden dagger, by means of which he was to fulfil his mission on earth.

In this golden dagger of King Djemjid, who tried to educate his people beyond the mass of the backward Turanians, we have to recognize the gift of an impulse towards a knowledge connected with man's external forces; a knowledge that sought to redeem his decadent powers and permeate them with spiritual forces that can be acquired by him on the physical plane. This golden dagger has, like a plough, turned the earth over, has transformed it into arable land, has brought about the earliest and most primitive inventions, and has been the impulse for all the attainments of civilization of which man is so proud. The golden dagger received by King Djemjid from Ahura Mazdao was something of very great importance. It represents a force given to man by which he can manipulate and transform external nature.

The giver of the golden dagger was the same being who inspired Zarathustra, or Zoroaster, or Zerdutsch, the great leader of the Iranians. It was he who in primeval times, soon after the Atlantean catastrophe, poured out upon this people the treasures he drew from the Holy Mysteries, that they might be induced to use the forces of the human spirit upon external culture; thus giving to those who had lost the Atlantean clairvoyant vision, a new outlook and a new hope of the spiritual world. He opened out a new path to these people. He pointed towards the sunlight as the external body of a high Spiritual Being, and to distinguish it from the small human aura, he called it the 'Great Aura' Ahura Mazdao. In his teaching he indicated that this as yet remote Being, would one day descend to earth in order to unite with its substance, and that this would be an historical event affecting the whole future of mankind. Thus in speaking of Ahura Mazdao, Zarathustra referred to the Being known later in history as the Christ. Such was the mighty mission of Zarathustra.

To the new post-Atlantean humanity, who had lost touch with divinity, he revealed the way of return to what was spiritual. He gave them the hope, through power poured down to them on the physical plane, of yet attaining to spirituality. The ancient Indian could attain to spirituality in a certain way through Yoga-training, but a new way was to be opened for men by Zarathustra.

Now Zarathustra had an important patron or protector—but I must emphasize that in speaking here of Zarathustra I do not refer to the man of that name who lived in the time of Darius, but to an individuality who was placed, even by the Greeks, about 5000 years before the Trojan War. This Zarathustra of those far-off times had a protector who may be described by the name that became customary later, that of Guschtasb.

In Zarathustra we have, therefore, a mighty priestly nature, one who pointed the way to the great Sun Spirit, Ahura Mazdao, the Being who is to guide humanity back from the externally physical to the spiritual plane. And in Guschtasb we have a kingly nature, one capable of doing all that was necessary in the external world to spread abroad the mighty inspirations of Zarathustra.

It was therefore inevitable that these inspirations and intentions should bring the Iranians into conflict with the people dwelling to the north—the Turanians. And actually through this conflict arose one of the greatest wars that have ever been fought, of which external history records rery little, since it falls in primeval ages. It lasted, not for tens, but for hundreds of years, and from it arose a certain attitude that persisted for a long time in Central Asia: an attitude which must be expressed somewhat as follows.

The Iranians—the people who followed Zarathustra—would have expressed this attitude in the following way: ‘All around us, wherever we look, we see a world that has most surely come down from what is divinely spiritual, but all we now see has declined from its former high estate. We must acknowledge that the animal, plant, and mineral worlds were formerly more noble than they are now, that they have fallen into decadence. Man, however, has the hope of leading these back again to what they were.’ Let as try and translate this feeling that dwelt in the typical Iranian into our language. Speaking as a teacher to his pupils he might say: ‘Look at everything around you—formerly this was of a spiritual nature; it has now fallen into decadence. Take, for instance, the wolf. The animal that is in the wolf you see, as a creature of the sense-world, has declined from what it once was. Formerly it did not show bad qualities; but you, when you have developed good qualities and have acquired spiritual power, will be able to tame this animal; you will be able to implant your own qualities in it, and tame it, making of the wolf a dog to serve you.’ In the wolf and in the dog there are two natures which correspond to two great tendencies in the world. Here are two opposing forces. On the one side are those who employ their spiritual forces to work upon the world, who were able to tame animals and raise them to a higher stage; on the other, those who instead of using their powers for this purpose leave the animals to sink lower and lower. The one can be seen in the following mood: ‘If I leave Nature as she is, then she will sink lower and ever lower; and everything will be wild and savage. But I can raise my spiritual eyes to a good Power, whom I acknowledge, and this good Power then helps me, and I can then lead up again what is deteriorating. This Power to whom I can look up can give me hope for further development'. The Iranian identified this Power with Ahura Mazdao, and he said to himself: ‘Everything a man can do to ennoble the forces of Nature, to elevate them, can be done, if he will attach himself to Ahura Mazdao, to the power of Ormuzd. Ormuzd is an ascending stream. But if a man leaves Nature as she is, then everything becomes a wilderness and reverts to savagery. This comes from Ahriman.’ Add now the following mood developed in the Iranian regions: ‘To the north of us many people are going about; they are in the service of Ahriman. They are Ahriman's people, who only roam about gathering what Nature offers them; they will not raise a hand towards the spiritualization of Nature. But we wish to unite ourselves with Ormuzd, Ahura Mazdao.’

So a duality was felt at that time to be rising in the world. Thus it was that the Iranians, the Zarathustra-men felt, and they expressed these feelings in laws or rules. They wished to arrange their life so that eternal law gave, in its expression, the impulse upwards. That was the external result of Zarathustrianism. Here we see the contrast between Iran and Turan.

The profound difference between the Turanians and Iranians explains the war between Ardschasb, king of Turania, and Guschtasb, king of Irania, the protector of Zarathustra, of which occult history gives so many and such precise accounts.

The most important fact to be grasped in this connection is the wonderful and widespread influence of Zarathustra on the soul-life of mankind.

I had in the first place to describe the nature, the whole milieu, within which Zarathustra was placed; for you are aware that the individual who incarnated in the blood which passed from Abraham through three times fourteen generations, and who appears in the Gospel of Matthew as Jesus of Nazareth, was the Zarathustra individuality. He is met with here for the first time in post-Atlantean times, and we are faced with the question: ‘Why was the blood which flowed through the generations from Abraham in Asia Minor best suited for the subsequent return of Zarathustra in bodily form?’ For one of the subsequent incarnations of Zarathustra is that of Jesus of Nazareth. Before this question is asked it was necessary to ask and answer another regarding his special essence, the essence which found expression in this blood. In Zarathustra this special essence which incarnated in the blood of the Hebrew people is to be found.

In the next lecture we will explain why it must be precisely from this blood, from this race, that Zarathustra drew his bodily nature.

In the background of all these considerations stands a question which is looked upon in the present age in the light of materialism, and which is far more materialistic in its fundamental conceptions than can be imagined. This question refers to the origin of certain historical events. People speak of historical necessity; namely, that the events which took place, for instance, in the past year, were historically the result, as it were, of events which took place in the preceding years.

What I characterize here as “historical” reaches, of course, into everything that proceeds out of human actions—that is, into social life and civilized life in general. The materialistic conception does not only consist in leading spiritual phenomena back to the sphere of natural science or to a material cause, but it also consists in many other things. The materialistic conception would like to investigate the idea of free will in a full light. It would also like to interpret the events taking place in the course of history in the same way in which it contemplates scientific matters; namely, that a preceding cause always produces, with a certain necessity, something which follows it as an effect. Then people say, and believe they are thinking very clearly when they say this, that all events, also those that have broken into our world-happenings with such a catastrophic force, are a necessity.

In this sense, that is, in the meaning of scientific necessity, this is perfect nonsense, although the expression—all events are a necessity—is justified in other directions. If you consider the things that passed before our souls yesterday—namely, the complicated organization of human nature, you will gain an insight, not only with your understanding but also with your feeling, into the depths of the universal order of laws. You will also gradually lose the habit of thinking that this reality can be embraced in abstract scientific ideas limited to strict laws. Then your gaze will fall on certain phenomena in Nature that reveal many things, if they are looked upon in their true light. For instance, a phenomenon like the following one: Every year a great number of life-germs develop in the ocean, germs which do not become living beings. The life-germs, or eggs, are laid—and perish. Only a small part of these grow into real living beings. This, of course, does not only happen in the wide ocean, but in the whole of Nature. Consider how many life-germs are supposed to become living beings, even in the short space of one year! How much is meant to become alive and does not attain life, when eggs are laid which do not develop! Must we not say that all these germs of life contain causes that do not produce effects? Indeed, anyone who does not consider Nature with theoretical prejudices, especially not with the precise theoretical opinion that every cause has its effect and every effect has its cause—anyone who considers Nature in an unprejudiced way will find that there are countless things in Nature which must be designated, in the fullest meaning of the word, as causes, although they do not produce effects such as should be the case if the causes would live themselves out completely. There are countless instances where life is interrupted, as it were, and does not attain its goal.

This is something that you can see outside in physical Nature. If the spiritual investigator asks himself what corresponds to this in the spiritual world—he will find something very strange. He will find something which corresponds, in a certain sense, exactly to this standing still of life in Nature, but in the way in which spiritual things correspond to things in Nature. Many considerations have shown us that often, not always, the spiritual must be characterized as follows:—Its qualities are the exact opposite of the qualities to be found in Nature—they are the exact opposite. Just as we have seen natural causes that bring about no results—that is, the process is interrupted and what is inherent in the cause (“inherent” is one of the worst possible words for the comprehension of reality) does not develop further—so spiritual investigation shows us that effects arise in the spiritual world; we can say just as little that these are determined by causes, as in the cases which we have just characterized. Yet here we have effects.

Let us ask concretely:—What does the spiritual investigator see when the eye of his soul sees such repressed processes of life? The physical eye sees that eggs, or germs, perish in this case, but the eye of the soul, or of the spirit, sees that where such eggs apparently perish, something endowed with being arises in an earlier stage, in a stage which is not as yet material. If we wish to investigate what really happens in such a case in which material causes have, as it were, no results, then we must dream in a cosmic sense, if I may use this expression. In our usual consciousness we can only dream egoistically. When we dream at night, our dreams are connected with the organism; in our dreams we are not connected with the surroundings. If we are connected with the surroundings and develop the same forces that we develop otherwise in dreams, we experience in the form of imaginations. What is kept back in the processes of Nature and does not reach the stage of physical living beings, becomes something which can very well be experienced in the consciousness of imaginative thought. Beings arise from such repressed life-germs that are only accessible to imaginative thought.

If we would not dream as human beings, but as beings belonging to the Hierarchy of the Angeloi, we could dream of them. In fact, if I may use ttii.s expression, the Angeloi dream of the beings that rise up every year in great numbers from the sea and from the earth, as elementary forms; these are nothing but the products of the life-germs that have apparently perished.

If you try to picture this very vividly, you can see a kind of elementary life rising out of the earth; in this elementary life we ourselves are embedded with our own soul. But we are in this elementary life more intensely still, for we take part in the process I have just mentioned. As human beings we participate very intensely in this process, and also the animals take part in this. How? Well, there is no difference between that which happens when a certain quantity of fish eggs are laid in the sea—eggs that do not develop and only give rise to elementary existence—and that which happens when we see the seeds growing out of the earth, let us say wheat. How many grains of wheat are predestined to become wheat halms,¹ and yet they do not grow into halms because we eat them! In this case we ourselves and our processes are linked up with the universe; we connect ourselves with what arises as elementary existence.

In the grains of wheat and in other products that we use for our food, we interrupt the progressive process. We do not allow the life germs to become real beings, but through our own existence we cause that, which was destined for something else, to become an elementary process, which can be seen only through imagination. But the reality that lies at the foundation of this imaginative life takes place because we ourselves are placed into the process and participate in it. From the grains of wheat or rye, from everything else in Nature which we consume in this way, from all this, an elementary life arises. This elementary life permeates us. We take up this elementary life and are placed within it.

You have here the foundation of elementary life. We can, as it were, exist only because we interrupt another progressive process and spiritualize it. Even when we eat, we spiritualize a process that would otherwise take a purely material course.

The opposite is to be found in the spiritual world. There we find effects which have no causes, for instance, like a moving billiard ball which moves because another one hits it these effects exist as it were without a cause, no cause can be indicated in their case; when we contemplate such things, the idea of cause and effect loses its meaning. Effects arise in the life of our soul and spirit, effects from the spiritual world, of which we cannot say that they have been caused. We face the elementary results (which arise as it were in the form of vapor from the processes just described) with desires arising from necessities of life. We must eat; hence we must spin ourselves into these elementary processes. Just as we face such elementary processes with a certain lust, or desire, so we face spiritual effects, which are in a certain sense devoid of causes, with antipathy, inasmuch as we are human beings on the physical plane. Inasmuch as we are physical human beings, we strive to prevent these effects from the spiritual world from entering into us.

If you try to grasp this somewhat subtle thought, you will see that we are, as it were, surrounded by a spiritual will, which strives to enter into us; at first we do not face it with desire; we are not even inclined to accept it. It is as if will motions were constantly floating around us in the air, motions which we reject. When the clairvoyant consciousness develops, it soon comes into the insight that imaginative things surround us and that we are hindered by inner obstacles from taking up this imaginative element.

Let us consider this imaginative element as a reality. Just as here on the earth a certain number of life-germs perish every year, so do spiritual imaginative things live in the world that always surrounds us as a spiritual world; they can indeed be reached through imagination, but through our human disposition we place obstacles in the way. These obstacles are not to be looked upon in an abstract way, or in general; they must be grasped as concrete and differentiated obstacles. What develops every year from physical life as an ascending elementary life, develops spiritually at some other time. Then it descends and becomes something that we reject in another period. These periods of time are not very regular, for there are times in which the spiritual life surges around us very strongly and many things wish to come to us. There are other times in which the spiritual air around us is not so full. We may take up a more or less receptive attitude, although generally speaking we do not feel inclined to take up this imaginative kind of existence that can be reached only through imagination. But certain conditions may enable us to take up a receptive attitude—we shall still speak of this—or we may take up an entirely rejecting attitude.

Let us suppose that in a certain period of time many such Beings are there, Beings who wish, as it were, to approach man in a spiritual way, and that man is disinclined to accept them. What will happen? It then happens that by rejecting these spiritual beings who wish to come to him, man creates the possibility (he creates the opportunity within mankind itself) for a continuation of the old processes within him, processes that have withered, and continue to spin their dry threads, so that they produce dead results instead of bringing about a living result. It is just the same as if a plant that has reached the end of its life were not taken away, but were to continue as a dried-up, lifeless plant to the damage of its surroundings.

In the course of historical events this takes place in the following way:—An age approaches—the beginning of the 20th century was essentially such an age—in which spiritual Beings wait, as it were, to approach man, an age in which man is called upon in every way to open his soul to new revelations. Yet he does not take up these new revelations, but rejects them. Then the old continues to spin beyond its limits, for this old needs to be fertilized anew through man. This does not happen. What has not been fertilized continues to spin on in a dry and barren way and this causes such events as the present catastrophic one.

One of the most important causes to be found in the spiritual world is the fact that, as the 20th century approached, evolution took a course that made human beings oppose the new revelation, for reasons which we shall still discuss. One might say that the spiritual world was full of all that was offered to mankind in the form of new spiritual knowledge, new spiritual impulses, yet mankind rejected this. Why? Undoubtedly such things are connected with conditions of human evolution. We know that the materialistic age had to come—it has its good qualities from certain other aspects. The materialistic age came, and one of its consequences was that man formed ideas which were connected only with one side of human nature. Think of what we discussed yesterday.

Yesterday we said that the human being, consisting of four members, physical, etheric, and astral body and ego (roughly speaking) is really of a different age, as far as each one of these members is concerned. When a human being is 28 years old, he is 28 only as far as his physical body is concerned (I said this yesterday); as far as his so-called etheric body is concerned he is 21; as far as the astral body is concerned, 14; and as far as the ego is concerned only 7 years old. Yesterday's considerations can very well show you this. A human being of 28, is really 28 years old only as a physical human being. The ego lives in him, for instance (without considering the other members) and lives more slowly, so that it is still a child of 7 years when the human being has reached the age of 28. When a man is 28 years old according to his physical body, this child of 7 is indeed connected with quite different worlds from the one where scientific necessity is to be found. But in the materialistic age man has become accustomed to form only those ideas that can be applied to the relationship of the physical body with its surroundings, and everything is judged according to this. The human being, such as he stands in the world, is really a complicated being, as we have seen yesterday from many aspects. What a human being believes that he knows about himself, what he says about himself in our materialistic age, is only a quarter of all that concerns man. It is only that part which concerns the physical body. We can speak of a scientific necessity only in regard to the relationship of the physical body with its surroundings. Of what must we speak when we consider, for instance, what is contained, as a child of 7, in a man of 28 (without taking into consideration the other members)? Here we must speak of something quite different, something from which this illuminated age, this infinitely clever age, has turned away completely. Strange as it may sound to a modern human being, we must speak in this case of wonders, of miracles. Wonders in the sense in which people often imagine them, or as they are imagined by people who like to go to spiritistic séances, are things which cannot be considered by a real spiritual science. Wonders lie in entirely different spheres; wonders lie in spiritual happenings. Just as necessities lie in the outer events of Nature, so do wonders lie in spiritual events. No human being who enters the physical world from the spiritual world, and proceeds to a physical incarnation, is a physical necessity. He is a necessity only inasmuch as he himself determines this necessity, because he has taken the superconscious decision in the spiritual world to connect himself with a certain hereditary stream. The cause need not lie in father and mother; they merely provide an opportunity. The appearance of every human being in the physical world is a miracle, a wonder. The entrance into the physical world of the human being that is 7 years old when the physical body is 28 is always a true wonder, and in respect to this, every question from a scientific point of view concerning the "cause" is nonsense. It is nonsense to ascribe to heredity that part in us which lives so slowly that it is only 7 years old, when we are 28. If we really want to find out its origin, and ask whence comes that which is only 7 years old when we are 28, we reach the spiritual world, the world that we share with the so-called dead, and in which we lived before descending to our body. Men who were able to think in an unprejudiced way could, indeed, form thoughts concerning such things, even though with great difficulty in our materialistic age.

Think how much Goethe occupied himself with scientific thoughts and how exemplary his scientific thoughts are. He had, as you know a constant longing to go to Italy before he ever saw Italy. And when he finally saw the great works of art in Italy which gave him a conception of the creative artistic activity of the Greek, he wrote to his friends at Weimar: “Here is necessity—here is God.” He wrote of a necessity that is not the one of natural science. His previous scientific thoughts gave him an inkling of the other necessity—the necessity that shines from the spiritual world and is the same as wonder, or miracle. This is what he felt when he saw Italy.

But our age is an illuminated one; our contemporaries are very clever. For this reason they have not only rejected the unjustified conception of “wonder,” but have banished wonder as such even from the spiritual world. But to banish wonder from the spiritual world implies nothing less than to do everything possible in order to misunderstand the spiritual world thoroughly. For the things coming from the spiritual world appear to us only as effects; if we look for the causes we cannot find them. For a spiritual investigator, this is an unquestionable truth. At the end of the 19th century men had no feelings of wonder and reverence for that which sought to come to them as a revelation from the spiritual world; this lack of feeling had increased to such an extent that there was an aversion to such revelations. For these revelations come to man in the same measure in which he develops reverence for all that is profound in the world.

That which can enter into the world's order of laws as wonders may also not take place—not be there. This dulling of human feelings in respect to wonder is the consequence of the omissions in the age approaching the 20th century. If we wish to speak of the causes of our present catastrophic events, we will find that these causes are not things done by human beings. Instead these causes are sins of omission. This is the essential point.

In lectures which I have held repeatedly in past years, I have pointed out that an excellent philosopher lived in the middle of the 19th century, Karl Christian Planck. In many places I have seized the opportunity of drawing attention to Karl Christian Planck, because he wrote a book that is, as it were, his philosophical, literary testament. This book sketches the details, even the spiritual details, of the present world catastrophe. Indeed, one may say that he describes them in advance. The book was written in 1880. Why? Because Karl Christian Planck belongs to those spirits who saw at the right time what was taking place. If you have a house that begins to grow dilapidated, it must be repaired in time. If you wait until it cannot be repaired any more, it falls together and the catastrophe occurs. Our present catastrophe is nothing but a collapse. If we look at it from a real aspect it is a collapse. The right time to bring about what might have taken place instead was during the decades 1870, 1880 of the past century. Men like Karl Christian Planck, who pointed out what was bound to come, never become—as we all know—leading personalities in outer life. When a leading personality is sought, when a statesman or someone similar must be found, one does not naturally turn to those who know something in the sense of Karl Christian Planck! These cannot be used—is it not so? Instead one chooses others, who very often can do nothing to repair and support the falling house. If we only look into the backgrounds of life, it can be proved historically (Karl Christian Planck is not the only one, there are many others) that the revelations from the spiritual world were given to many men at the right moment—the revelation of the event which mankind was facing. There might still have been time to avert the course of such an event. Of course, no one listened to Karl Christian Planck, and even now, who listens to those who speak of what must be said years before the catastrophe takes place, if this is to be averted?

Unfortunately we must say that the way in which humanity has lived through this catastrophic event up to now clearly shows that if it lasts another four years, human beings will have grown accustomed to it and will accept it as they accept normal life. Indeed, this has progressed to a high degree. He who understand the times, however, asks today:—What must take place? For, if something does not take place, the consequences will necessarily arise after decades, because something was left undone at the right time.

But what should take place according to the present conditions of time cannot be discovered in the surrounding physical world. If we wish to hear the right things it is, indeed, necessary today to listen to those who are able to speak out of the spiritual world. Of course, in less important things, events take place more quickly. One may say, in five years perhaps, human beings will recognize that they ought to have listened to many things, and they might already have known many things, if they had listened at the right moment. But they do not like to hear these things. They only like to hear things that show visible signs in the outer physical world. But this physical world has no significance for the historical course of events. It does not show the impulse, the motive force behind events. That which is to be the starting point and impulse for events in the social and ethical life must come from the spiritual world.

In our age humanity should be educated to understand a very great event in the course of human evolution, namely, to believe in free will also in historical evolution. At a certain point of spiritual life humanity today should be led with the greatest force to believe in freedom or free will—and wonder is identical with this. This point lies in the conception of the Christ impulse, of the Mystery of Golgotha. In earlier times humanity took an entirely different attitude toward the Mystery of Golgotha, and the more we go back in history the greater we find this difference. We have often spoken of this. Today it is not possible for human beings—especially for those human beings who are most advanced in the sense of the spirit of the age—to understand the Event of Golgotha as an historical event resembling other historical events. As a foundation for the argument to be dealt with here, I only need to point out that the significance of the Gospels as historical documents has, as you know, been shaken. We cannot consider the Gospels as historical documents in the same way in which we consider the documents concerning Socrates, Plato, Alcibiades, or Caesar as historical documents. We cannot, according to methods of historical research, consider the Gospels or the other writings in the New Testament dealing with the Event of Golgotha, as documents in the same sense. The way of thinking adopted in modern historical research loses every possibility of considering the Gospels as historical documents and of looking upon the Event of Golgotha, described in the Gospels, as an historical event, in the sense in which other historical events and facts are historically proved. It is not possible to speak of Christ Jesus as an historical personality in the same way in which one speaks of Charlemagne as an historical personality, according to so-called historical sources.

He who sees through such things will realize that the time has come in which those who love truth and try to understand things through truth must say that what used to be considered as historical sources for the Mystery of Golgotha has been shaken, owing to the attitude adopted by modern historical investigation. One must, indeed, be very dull—for instance like Adolph Harnack, the famous theologian, to stand up again and again and state that what can be asserted concerning Christ Jesus on a quarto page constitutes an historical document in the meaning of modern history! Of course, these things standing on a quarto page are just as little historical documents as the Gospels—according toe Harnack—are historical documents. But an attempt like the one of Harnack (to which hundreds and hundreds of others may be added) is connected with the lack of truthfulness of our age in regard to such things; it is never willing to draw radical conclusions, nevertheless just these are the right conclusions.

The conclusion which must be drawn is that, in accordance with what lies before us, we must confess that it is impossible to find Christ Jesus if we seek him in an outward historical way; we cannot find him in this way. We must find him through spiritual investigation. But in this way we shall surely find him. We shall find the historical event of Golgotha. Why? Because the historical event of Golgotha occurred in human evolution through freedom—freedom of will, in a much higher sense than in the case of other historical events; and because this free event must approach the human being in our age in such a way that nothing compels him to accept it as valid; instead he must accept its validity through inner freedom. Events that can be proved historically cannot be accepted freely. Events for which there is no outer historical proof are accepted for spiritual reasons, and on a spiritual foundation we are free. One becomes Christian through freedom, and in our modern age we must understand, above all, that one can be a Christian in a real sense only through complete freedom and not through the compulsion of historical documents. The task destined for our age is that Christianity shall gain the truth through which it will become the great impulse for the human understanding of freedom. That this shall be understood belongs to the fundamental truths of our age—then an insight must be gained into the fact that the evidence for Christianity must be sought in the spiritual world.

If this insight becomes as intense in human nature as it should become it will produce further insight—it will give rise to other things. What it should produce first of all is that man should learn to answer for himself this question:—How shall I make myself more receptive for the recognition of that which is not forced upon me from the physical world, against which I may at first even feel an aversion, an antipathy? What makes me more inclined toward this?

I am not led by personal vanity or conceit, but only because I wish to bring a concrete example. I have pointed out again and again, on similar occasions, that I began my literary career by refraining, at first, from setting forth my own opinions; instead everything which I set forth was connected with Goethe's spirit, in a conscious retrospect of a spirit who ascended to the spiritual kingdom of the so-called dead, already in the year 1832. But read what I wrote in connection with Goethe, in the time that preceded my The Philosophy of Spiritual Activity. The so-called Goethe investigators study these books chiefly with respect to the question, whether or not they render Goethe's opinions. They find Goethe-opinions only if the writer is a literary "ruminant," in other words, if he ruminates what Goethe said during his incarnation up to 1832. I was always of the opinion that schoolmasters, and also I myself, really need not repeat what Goethe said, for Goethe himself said far better what he wished to say. It is always better to read Goethe's own works than the opinions of schoolmasters, even when they are such excellent schoolmasters as, for instance, Lewes, who wrote the famous Goethebiography. What I tried to write is based on the inspiration of a Goethe who is no longer on the earth—It is the continuation of his ideas in a certain sphere after death. I wrote what could be written out of a certain feeling of a living relationship with so-called deceased souls. I mention this as an example and indeed not out of conceit and vanity, but because it is connected with the question as to what human beings must do in order to become more receptive for that which comes out of the spiritual world.

Human beings must seek a connection with the dead; they must find the way into the worlds where the dead live, but in a sensible, sound way, in a really fitting way and not spiritistically. The dead continue to speak after their death and we have seen that what they say, and what they send down as impulses, is alive. It is alive, not in the experiences we gain through our sense and not in our thoughts, but in our feelings, and in the reality of the impulses of our will. This is where it lives. But then we must also find within us that which inclines us to approach the spiritual world. Antipathy for imaginations is connected with unbelief in the possibility of being able to approach the spiritual world—antipathy for imaginations which wish to enter from the spiritual world in the form of impulses permeating our actions, and wish to enter also the social events and the moral, ethical events in human evolution. They alone can make human beings free.

Two things are needed in our age: To realize that the acknowledgement of the Mystery of Golgotha must be a free deed of the human soul and to penetrate wholly into this truth. And then, to seek in a real way the bridge to the dead, not merely in an abstract way, or in an abstract faith. In our age there is a great aversion also to this. People do not see at once through all that speaks against it. What ideal have human beings today, as far as social life is concerned? They think: “We are clever people; we were born and went to school—and that is why we are so clever; we are clever human beings, and consequently we know very well what must happen in social life. We call together meetings, elect officers, councilors, parliaments, and whatever all the rest may be called. There people discuss what must happen in social life. Naturally, for we are clever; and when such clever people as those of the present age come together, the right things must result”—This is the idea, but it is based on an assumption which is not correct—namely, that people know right away what is right.

Have you met anyone who knows what is the right thing for the year 1917 (the year of this lecture)? Not those who are now twenty years old, and love to sit in Parliament in order to talk and determine what is the right thing for 1917! Those who died long ago know this best of all. We should ask them what attitude we should adopt. This answers to a great extent the question as to how we can improve our social life—When we learn to consult the dead.

As physical human beings up to the end of our life, we know as a rule only what is convenient to us personally. Only when we are dead does our knowledge become really mature. Then it is mature to such an extent that it can really be applied to social life. But one must not think that the dead can have a direct influence, as it were, physically in the course of events, more or less like physical human beings. The dead know more than the living what must happen socially, but human beings must listen to them. And the human beings living on the physical plane must be the instruments carrying out the knowledge of the dead. Modern human beings must learn above all to become instruments. But—let us use this expression even though it is an unpleasant one—parliaments where human being will strive to let the dead be heard also will not exist for a long time to come. But no well-being can come in certain spheres unless the dead are consulted, unless social life is spiritualized also from this direction. Before believing that the knowledge gained here on earth through birth, surroundings, and schooling is ripe for social impulses, we should penetrate into that which has really become ripe for social impulses—the wisdom of those who have already laid aside the physical body, a wisdom which can reveal significant points of view if we really investigate it. Just imagine how much deeper the life of feeling becomes, what a deepening the human soul experiences, when that which I have now expressed in the form of thoughts becomes feeling, and when the ancient myths which connected human beings with their ancestors are replaced by the link which I have mentioned—when a concrete spiritual life will again permeate our spiritual atmosphere, and what can thus be grasped through spiritual science, in the form of thoughts, passes into the soul and feelings, and human beings will really live in this!

• 1. haulm: stems of beans and peas and potatoes and grasses collectively as used for thatching and bedding.

We are going to continue on the same theme, as this will provide a background for the evaluation of the significant events which now present themselves to the human mind, events in which humanity is now caught up and which are more significant than is often realized today. I have sought to show that momentous occurrences in the spiritual world form the background to these events. I have also spoken of the profoundly significant battle which took place in the spiritual regions of the world between the early 1840s and the autumn of 1879. This was one of the battles which occur repeatedly in world and human evolution and are customarily represented by the image of Michael or St George fighting the dragon. Michael won one such victory over the dragon on behalf of the spiritual worlds in 1879. At that time the spirits of darkness who worked against the Michaelic impulses were cast down from the spiritual realm into the human realms. As I said, from that time onwards they have been active in the feeling, will and mind impulses of human beings. Present-day events can therefore only be understood if one turns the inner eye to the spiritual powers which are now moving among us.

Inevitably the question must arise as to the actual nature of the battle which raged in the spiritual regions between the 1840s and the 1870s, and of the activity of the spirits of darkness since November 1879.

The story of what was behind this significant battle, or we might say behind the scenes of world history, can only unfold slowly and gradually. Today we shall first of all consider some ways in which a reflection of the battle was cast on human regions. I have often drawn attention to the great turning-point in the evolution of modern cultural spheres which came in the early 1840s. This was the turning-point which brought the full impulse for the development of materialism. Materialism could only develop in consequence of major occurrences in the spiritual world which then continued in a downward direction and gradually caused materialistic impulses to be instilled into humanity. If we consider how events in spiritual regions were reflected here on earth, two things are particularly evident.

The first is that the purely physical intellect and a culture based on this showed a tremendous upsurge in the 1840s, 50s, 60s and 70s, much more so than people imagine today—future observers will see this more clearly. It is reasonable to say that anyone who studies the evolution of humanity and has an eye for more subtle elements in human life will note that there has never been such an upsurge in subtlety of conception, acumen and critical faculties for the adherents of materialism as during those decades. All the thinking I have characterized, thinking that leads to technical inventions, to criticism and to brilliant definitions, is physical thinking and is bound to the brain. A materialist who wanted to describe human evolution would have reason to say: ‘Humanity has never been as clever as during those decades.’ It really was clever. If you study the literature—here I mean not only fine literature—you will find that at no other time were ideas so well defined and critical thinking so well developed as in those years, and this was in all kinds of areas. We see a mirror-reflection develop in human souls of the aims certain spirits of darkness were seeking to achieve in the 40s, 50s, 60s and 70s of the last century, always hoping for victory.

They sought to get possession of an ancient inheritance of humanity. This was something we referred to yesterday: Through millennia, the progressive spirits of light guided humanity by means of blood bonds. They brought people together in families, tribes, nations and races, uniting those who belonged together on the basis of truly ancient human and world karma. With their feeling for those blood bonds people then also had a feeling for missions which went a very long way back in the world, missions designed to make the blood bonds—which, of course, came from the earth—part of the general human karma. If one turns one's attention to the spiritual world during the 1820s and 1830s, when the souls which were later to enter into human bodies were still in that world, one finds that the souls which were about to descend had certain impulses which, among other things, were due to the fact that for millennia they had been bound to particular families, tribes, nations and races each time they were on earth. From the 1840s onwards these souls were meant to make the decision to enter into particular bodies. For the spirits of light who sent their impulses into human souls were, of course, guiding human evolution according to the old blood bonds. And so the human souls in the spiritual worlds had certain impulses to follow the ancient human karma on entering into bodies which were to be the population in the second half of the nineteenth and the early twentieth centuries. The spirits of light were using the old measures of controlling and guiding those souls.

The spirits of darkness wanted to gain control over this. They wanted to drive the impulses of the spirits of light from those human souls and bring in their own impulses. If the spirits of darkness had won the battle in 1879, the relationship between human bodies and souls would have been utterly different from what it actually has become in people born after 1879. Different souls would have been in different bodies, and the plan according to which human affairs on earth were ordered would have been according to the ideal of the spirits of darkness. But it is not. Thanks to the victory that Michael won over the dragon in the autumn of 1879, this could not happen.

During the 1840s, 50s, 60s and 70s, the battle was reflected on earth in the particular acumen, critical faculty and so on, which I have described. As I have said before, mere speculation does not get us anywhere; it needs genuine spiritual observation. Speculation could never show that the very qualities of the physical intellect which I have mentioned are a reflection here on earth of the battle over reproduction, over the way in which generation follows generation. These things have to be observed. Anyone who thinks that the right connections between the physical and the spiritual worlds can be found by using the physical intellect is very much in error. This approach will normally give the wrong result, because the rules of logic used are those of the physical sciences. These apply only to the physical world, however; they do not apply to the relationship between the physical and the spiritual worlds. This, then, was one way in which the battle for the blood was reflected.

The other way—this again is something I have mentioned before—was the emergence of spiritualism in the 1840s and later. Certain groups, and they were far from small, sought to explore the connections with the spiritual world by using mediums, that is essentially by physical means. If this had succeeded, if the spirits of darkness had been strong enough to gain the victory over Michael's adherents in 1879, spiritualism would have spread enormously. For spiritualism gets its impulses not only from the earth, but is also governed by influences coming from the other world. It is important to be very clear that this is not a matter of choice; it is not possible to be easygoing and say: ‘Either we accept such things or we refuse to accept them.’ It certainly is not like this. The things that happened in spiritualistic circles partly represented a significant intrusion of the spiritual world; they certainly arose from impulses which came from the spiritual world and were often closely bound up with human destinies. They were nevertheless a mirror-reflection of the battle which had been lost in the spiritual region. This is also why spiritualism lost momentum and became so strangely corrupted after that point in time. It would have been the means by which people's attention would have been drawn to the spiritual world, and it would have been the only means if the spirits of darkness had gained the victory in 1879. If they had won, we would live in a world of indescribable acumen which would apply to all kinds of different spheres in life. Speculations on the Stock Exchange, which are sometimes quite dimwitted nowadays, would have been made with incredible acumen. This is one aspect. On the other hand, people far and wide would have sought to satisfy their spiritual needs by using mediums. So there you have what the spirits of darkness intended: physical acumen on the one hand, and a way of seeking connection with the spiritual world based on reduced consciousness on the other. Above all else, the spirits of darkness wanted to prevent spiritual experiences, living experience of the spirit, from coming down into human souls; this was bound to come about gradually after their fall in 1879.

The kind of spiritual experience which is utilized in the spiritual science of anthroposophy would have been impossible if the spirits of darkness had been victorious, for they would then have kept this life and activity in the spiritual regions. It is only because of their fall that instead of merely critical, physical intelligence and the mediumistic approach, it has been and will increasingly be possible to gain direct experiences in the spiritual world. It is not for nothing that I recently told you how the present age is dependent on spiritual influences to a far greater extent than people believe. Our age may be materialistic and want to become even more materialistic, but the spiritual worlds reveal themselves to human beings in many more places than one would think. Spiritual influences can be felt everywhere, though at the present time they are not always good ones.

People often find it embarrassing to admit to others their knowledge of spiritual influences, but many things they do, or initiate, are done because something appeared to them in a dream which was a genuine spiritual influence. Ask poets why they have become poets. Speaking of the time when they first began to be poets they will tell you that they had spiritual experiences which came as in a dream, and this gave them the impulse to be creative. Ask people who have started journals why they did so—I am giving you facts—and they will speak of what they call dreams, though this was actually the transmission of impulses from the spiritual to the physical world. And there is much more of this, also in other areas, but people will not admit to it, for they think if they tell someone: ‘I've done something or other because some spirit or other appeared to me in a dream,’ the other person will call them idiots. This, of course, is not a nice thing to hear. It is the reason why we know so little about what really goes on among people today. The things which now happen sporadically in one place or another are merely the vanguard of what will happen more and more: spirituality will come to human beings because Michael won his victory in 1879. The fact that we have a science of the spirit is also entirely due to this. Otherwise the truths concerned would have remained in the spiritual worlds; they could not have come to dwell in human brains and would not exist for the physical world.

You have been given images which may serve to demonstrate the intentions of the spirits of darkness in the 1840s, 50s, 60s and 70s when they fought the followers of Michael. These spirits have been down here among human beings from the autumn of 1879. They have failed to achieve their aims: spiritualism will not become the general human persuasion; people will not grow so clever from the materialistic point of view that they fall over themselves with their cleverness. The spiritual truths will take root among human beings.

On the other hand, the spirits of darkness are now among us. We have to be on guard so that we may realize what is happening when we encounter them and gain a real idea of where they are to be found. The most dangerous thing you can do in the immediate future will be to give yourself up unconsciously to the influences which are definitely present. For it makes no difference to their reality whether they are recognized or unrecognized.

It will be the main concern of these spirits of darkness to bring confusion into the rightful elements which are now spreading on earth, and need to spread in such a way that the spirits of light can continue to be active in them. They will seek to push these in the wrong direction. I have already spoken of one such wrong direction, which is about as paradoxical as is possible.¹ I have pointed out that while human bodies will develop in such a way that certain spiritualities can find room in them, the materialistic bent, which will spread more and more under the guidance of the spirits of darkness, will work against this and combat it by physical means. I have told you that the spirits of darkness are going to inspire their human hosts, in whom they will be dwelling, to find a vaccine that will drive all inclination towards spirituality out of people's souls when they are still very young, and this will happen in a roundabout way through the living body. Today, bodies are vaccinated against one thing and another; in future, children will be vaccinated with a substance which it will certainly be possible to produce, and this will make them immune, so that they do not develop foolish inclinations connected with spiritual life—‘foolish’ here, of course, in the eyes of materialists.

A beginning has already been made, though only in the literary field where it is less harmful. As I have mentioned,² learned medical experts have published books on the abnormalities of certain men of genius. As you know, attempts have been made to understand the genius of Conrad Ferdinand Meyer, Viktor Scheffel, Nietzsche, Schopenhauer and Goethe, by showing them to suffer from certain abnormalities. And the most astounding thing in this field is that people have also sought to understand Jesus Christ and the Gospels from this point of view. Two publications are now in existence in which the origins of Christianity are said to be due to the fact that at the beginning of our era there lived an individual who was mentally and psychologically abnormal; this individual went about in Palestine as Jesus Christ and infected people with Christianity.

These, as I said, are the beginnings in the field of literature. The whole trend goes in a direction where a way will finally be found to vaccinate bodies so that these bodies will not allow the inclination towards spiritual ideas to develop and all their lives people will believe only in the physical world they perceive with the senses. Out of impulses which the medical profession gained from presumption—oh, I beg your pardon, from the consumption they themselves suffered—people are now vaccinated against consumption, and in the same way they will be vaccinated against any inclination towards spirituality. This is merely to give you a particularly striking example of many things which will come in the near and more distant future in this field—the aim being to bring confusion into the impulses which want to stream down to earth after the victory of the spirits of light.

The first step must be to throw people's views into confusion, turning their concepts and ideas inside out. This is a serious thing and must be watched with care, for it is part of some highly important elements which will be the background to events now in preparation.

I am choosing my words with great care. I am saying ‘in preparation’ because I am fully aware that to say ‘in preparation’, after the events which have taken place in the last three years, is something significant. Anyone who is able to see more deeply into these matters knows them to be preparations. Only superficial people can believe that this war, which is not a war of the old kind, will tomorrow or the day after be followed by a peace of the old kind. You have to be very superficial to believe this. Many will believe it, of course, if outer events appear to be in accord with the notions some people have; they will fail to realize what actually lies dormant beneath the surface.

It is interesting to consider the decades from the 1840s onwards, both in general and in detail. We have had a general characterization of them in these last weeks, and I have to some extent gone over this again today. A study of representative figures—the spiritual impulses which power evolution come to expression in such figures—will show that the general insights gained also prove true in individual instances. Let me give you an example which may seem to be a minor one. It is something I also mentioned last year.³

Numerous commentaries have been written on Goethe's Faust. Oswald Marbach's⁴ commentaries do not lack depth; they are in some respect profound. It is fair to say that the people who have been least profound are the literary historians, for it is their academic duty to understand such matters, which, of course, tends to be an obstacle to real understanding. Oswald Marbach wrote well about Faust because he was not really a literary historian. He lectured on Goethe's Faust, mathematics, mechanics and technology at Leipzig University, and at the present time the mysteries of the cosmos are easier to penetrate by studying Marbach's mechanics and technology than by applying the ‘modern science’ of historians and literary historians. However, we do find something quite peculiar in the case of Oswald Marbach. He spoke on Goethe's Faust during the 1840s but had ceased to do so by the end of the 1840s, nor did he speak about it in the 50s, 60s and 70s. He only started to lecture on Goethe's Faust again in the late 70s. In between he spoke only on mathematics, mechanics and technology, that is he devoted himself to the sciences which offered the best opportunity, especially at the time, to foster one's acumen and critical faculties. It is most interesting to see how he refers to this in his preface: “Thirty or forty years ago, I used to lecture on Goethe's Faust at Leipzig University—the book was published in 1881—but I have only taken the subject up again in recent years (1875). Why such a long interval? Many factors were involved, outer and inner ones, both subjective and objective. I grew older and finally old and so did my students: semester by semester they grew more and more morose. (People were getting more clever, but for anyone who looked more deeply also more morose!) Open interest of the spirit in the spirit was getting less and less and we lived in an age when usefulness counted more than beauty. For thirty years I yielded to necessity rather than to my own inclination and put philosophy and poetry aside, teaching the exact sciences of mathematics, physics and mechanics instead.”

This was the time of materialistic acumen. One sentence in the preface is tremendously interesting, for it points directly to what mattered at this time. Marbach states that in his conscious mind he always thought he was doing exactly what he wanted to do in the past, whether interpreting Faust or lecturing on technology. However, when he took up Faust again to interpret the work, he had to confess he had been under an illusion, for he had merely obeyed the spirit of the time. It would be good if many people could realize the extent to which they are under illusions. For it was the ideal of the spirits of darkness before 1879, and has been even more so since they walk among us in the human realms since 1879, to spin a web of illusion over human beings and into human brains and let illusions stream through human hearts.

Something else is of interest when one considers such an individual who is representative, as it were, of the influences which heaven brought to bear on earth. He says—and this is in accord with history—that in the 1840s he would mostly speak about Faust, Part 1 at the university, for there was no interest in Part 2. When he started to lecture on Faust again—and we can now say this was after Michael's victory over the dragon—his exposition would mostly be on Part 2. The age of acumen and critical faculties was indeed a time when access to Part 2 of Goethe's Faust was difficult. Even today this work, which is one of the greatest affirmations of Goetheanism, is relatively little understood. Efforts at understanding are, of course, liable to make us feel ill at ease, for nowhere else is the atmosphere in which people live today treated with such humour, such irony, as in Part 2 of Goethe's Faust. People live in a social atmosphere today which has been gradually evolving since the sixteenth century. They hail everything which has been achieved from the sixteenth century onwards as great and glorious achievements of our time and positively wallow in those achievements. Goethe was not only a man of his time; he was inwardly able to look ahead to the twentieth century and wrote Part 2 of Faust for the twentieth, twenty-first and later centuries. This will be only understood in the future. Hidden below the surface is a humorous and ironical look at developments since the sixteenth century, written in grand style. Consider the way Goethe lets the much admired advances on which civilizations live today be presented to Faust as a contrivance of Mephistopheles. Thus not only the paper spectre of the golden florin,⁵ but all the glorious developments from the sixteenth century onwards were the creation of Mephistopheles. In time to come, humanity will see the magnificent irony with which the creations of that time are treated in Part 2 of Faust. On the one hand, we have Faust in his quest for the spirit, and on the other, Mephistopheles, representative of the spirits of darkness, who invents everything humanity has come to depend on and will depend on more and more, especially in the twentieth century.

Much which will help us to be on our guard may be found hidden in Part 2 of Faust. It is a profoundly significant symptom that someone who had used physics, mechanics, mathematics and technology to learn the secrets of the age felt drawn to speak about Part 2 exactly when the victory had been won over the dragon. For decades before this he would speak only of Part 1, which alone could be understood at the time.

We have seen, especially also in the course of last year, that anthroposophy is gradually helping us to bring life into things which Goethe was only able to present in images, and to discover their deeper meaning in Part 2 of Faust.⁶ Anthroposophy clearly cannot be derived from a study of Faust, but it is certainly true that anthroposophy throws a new and much clearer light on the impressive images Goethe has given in Part 2, and in his magnificent discourses in Wilhelm Meister's Journeyman Years.

Here we touch on a trend which will have to gain ground under the influence of the progressive spirits of light as time goes on, to counter the efforts of the spirits of darkness; and it will gain ground if human beings are on their guard against the spirits of darkness. These last three years have been a challenge to be watchful and on our guard, though the numbers of souls able to perceive the call are as yet far from adequate. We have been able to see the opposite trend at work here, there and everywhere. It is particularly when spiritual life is beginning to be possible that the spirits of hindrance are very much to the fore. We have seen characteristic things and we shall see more of them. Even just to hint at such things is liable to create continuous misunderstanding. The spiritual atmosphere in which people live today is impregnated with the will to misunderstand to such an extent that one's words are immediately interpreted as something different from what they actually mean to convey. One has to use human words, and these have all kinds of associations.

Today, so many people base their judgement on national passions that if one has in some way to characterize someone who belongs to a particular nation, simply as a human individual who is here on earth, this is taken amiss by people who also belong to that nation, despite the fact that something said about individuals who are involved in current events, for example, has nothing to do with one's views of some nation or other. The belief that the tempest now raging is caused by the things that everybody is talking about today is especially harmful because it is especially senseless. The causes are much more deeply hidden and initially have really nothing to do with national aspirations in some respects—please note I am saying in some respects. National aspirations are merely made use of by certain powers, but the majority of people are so superficial that they do not want to know about this. It will be some time before an objective view is taken in this area.

Large sections of humanity find it easiest to ascribe greatness and far-sightedness to ideas which have arisen in a brain as limited as that of someone just out of teacher training college who is let loose not just on a class of school children, but in this case on the whole of humanity. As I said on a number of occasions, it did not need this terrible time which has come upon us to form an objective opinion on Woodrow Wilson from the point of view of spiritual science. I spoke of this in the lectures I gave in Helsingfors in 1913; you can read it up in The Occult Significance of the Bhagavad Gita.⁷ There I spoke of the world schoolmastery of Woodrow Wilson and the shallow superficiality of the man. In those days, however, you were outside the Spirit of the time when you spoke about Woodrow Wilson like this, for his grammar-schoolboy essays on independence, culture and literature were then still being translated into European languages. It will be a long time yet before people will feel embarrassed at taking seriously the grammar school level policies of Woodrow Wilson.

Spirits of darkness are at work everywhere to befog human minds. One day people will waken from the mists and vapours in which they are now asleep and they will find it hard to understand how people could have allowed themselves to be kept on leading-reins by Woodrow Wilson and his wisdom in the early twentieth century without feeling embarrassed. A moment of waking will only come when people begin to feel embarrassed at policies which are possible today.

It is difficult to say truth-inspired things today because they sound too much in opposition to the ideas which have been inculcated into people's heads. And it is difficult to form an independent judgement in the atmosphere which has been produced not only during the last three years, but also through everything I have called a social carcinoma in the lectures I gave in Vienna.⁸ It is necessary to take these things with profound seriousness and not apply to them the concepts and ideas which people have been in the habit of using as their criteria. It will be necessary to realize that the present time demonstrates the inadequacy and indeed the utter uselessness of the ideas humanity has come to accept, and that in terms of world history it is indecent for people to base their judgement on the very ideas which have led to present events when those events clearly show them to have been wrong. Do people think they can cure the ills of the present time by applying the same principles which have brought them about? If so, they are utterly deceiving themselves.

Humanity has a certain sum total of cultural achievements which come from older times. These are now being used up. Every day brings evidence of their being used up without anything new taking their place. People are so little prepared today to understand and see through such things in their full seriousness. Many are still thinking exactly the as they did in 1913, in the belief that the understanding they had in 1913 will also be adequate for 1917; they do not have enough sense of reality to see that this kind of thinking has a great deal to do with the events of the year 1917, having brought them about, and that it cannot cure the ills we experience now, in 1917.

The need of the present time is that we go deeply into the events which have occurred since the fall of the spirits of darkness; we must gain as much insight as possible into the events of the 1880s, 1890s, and the first two decades of the twentieth century. People are utterly confused in their judgement with regard to them.

Neither do they have a real idea of the radical difference in the way people felt and reacted after 1879 compared to the way they did before 1879. Going into something like Part 2 of Goethe's Faust will also help us to progress; this work could not be understood in Goethe's time because it is a critique of what Goethe perceived to be the content of the twentieth century. Characteristically, someone like Oswald Marbach only found access to Part 2 after the fall of the spirits of darkness.

These are the insights and impulses which will help us to grow inwardly so that we may meet the needs of our time. Many of the needs sown before 1879 have not come to fruition, and in connection with this there is a significant question which should really cast its shadow on every human soul. Today I want to put it merely as a question.

The events in which we are caught up today indicate where humanity stands now. What matters now is not merely to understand them, but to find a way out of them. Yet while there is so little will to penetrate the deeper, real impulses which have led to the present age, practical minds will not be able to understand these matters. It is wrong to think that no one has sufficient insight into the current situation. People simply do not want to listen to them, just as they do not want to know about such a thing as Goetheanism, which is also like the voice of the twentieth century. Yet this voice will only be rightly understood if people seek to understand, seriously and in all dignity, the profound significance of the fall of the spirits of darkness in the autumn of 1879. To understand the present time, it will be necessary to understand the spiritual evolution of humanity. That is why I spoke of Oswald Marbach, whose poem I gave you last year to let you see how he looks at the past and ahead to the future. He wrote the poem to mark the anniversary when Goethe found entry into communities then called Masonic or the like, though in the eighteenth century this meant something different from what it means today. Goethe's viewpoint allowed him insight into many of the mysterious impulses which go through the world, things that people are too superficial to want to see. Oswald Marbach wrote these verses to mark the anniversary of Goethe finding his way to the world of the spirit:

With you, my brother, father, sublime master,
We now join hands across a hundred years
To mark the steadfast love which does unite
And closely bind all independent minds;
Greatest of spirits, mind most independent,
All our endeavour is to reach your heights;
We dedicate ourselves to you! We dedicate our sons,
So that one day achievement be the crown.
You strove as we now strive; yet the soul of your endeavour
To gain self-knowledge that will lead to wisdom
Was always life itself with vigour lived,
Was power creative, actively progressing
To works which rise into the light,
In glorious beauty for eternity:
Like Israel you struggled against God
Until you won the victory o'er yourself!
The mystery which now for ever binds us
Will not be told to unenlightened souls;
Yet make it known to all the world
In deeds of purest love that never tire,
In the clear light which spirit gives to spirit,
In life eternal which shall never fade.
Lead on then, Master! Where you went before
We're drawn to follow in most ardent longing.

Such is the mood that must unlock the ‘gates of fulfilment’.

• 1. See fourth to last paragraph of lecture 5.
• 2. See lecture 5.
• 3. Geisteswissenschaftliche Erlaeuterungen zu Goethes “Faust”. Band I. GA 272. Not available in English.
• 4. Oswald Marbach (1810–1890), Professor of Technology in Leipzig, poet and writer; head of ‘Balduin zur Linde’ Freemasons' Lodge. Goethes Faust, Teil I and II erklaert, 1881.
• 5. Faust 2, Act 1, Scene 2: in the imperial palace, Mephistopheles tells the emperor and his advisers that paper money will solve the financial crisis. Scene 4 describes the rapid spread of paper money.
• 6. During 1916, the work on stage productions with eurythmy of scenes from Part 2 of Goethe's Faust which had started in 1915, culminated in a number of performances. See the lecture of 4 November 1916 (GA 172) in The Karma of Vocation, tr. by 0. D. Wannamaker, rev. by G. Church. Anthroposophic Press, Hudson NY, 1984.
• 7. Steiner, R. The Occult Significance of the Bhagavad Gita. Tr. by G. M. Adams, rev. by D. M. Bugbey. Anthroposophic Press, Hudson NY, 1984.
• 8. See Note 2 of lecture 1.