The Rudolf Steiner Archive

[ 1 ] Between birth and death man, at his present evolutionary stage, lives in ordinary life through three soul states: waking, sleeping, and the state between them, dreaming. Dreaming will be briefly considered later on in this book. Here let us first consider life in its two chief alternating states—waking and sleeping. Man acquires a knowledge of higher worlds if he develops a third soul state besides sleep and waking. During its waking state the soul surrenders itself to sense-impressions and thoughts that are aroused by these impressions. During sleep the sense-impressions cease, but the soul also loses its consciousness. The experiences of the day sink into the sea of unconsciousness. Let us now imagine that the soul might be able during sleep to become conscious despite the exclusion of all sense-impressions as is the case in deep sleep, and even though the memories of the day's experiences were lacking. Would the soul, in that case, find itself in a state of nothingness? Would it be unable to have any experiences? An answer to these questions is only possible if a similar state of consciousness can actually be induced, if the soul is able to experience something even though no sense-activities and no memory of them are present in it. The soul, in regard to the ordinary outer world, would then find itself in a state similar to sleep, and yet it would not be asleep, but, as in the waking state, it would confront a real world. Such a state of consciousness can be induced if the human being can bring about the soul experiences made possible by spiritual science; and everything that this science describes concerning the worlds that lie beyond the senses is the result of research in just such a state of consciousness.—In the preceding descriptions some information has been given about higher worlds. In this chapter—as far as it is possible in this book—we shall deal with the means through which the state of consciousness necessary for this method of research is developed.

[ 2 ] This state of consciousness resembles sleep only in a certain respect, namely, through the fact that all outer sense-activities cease with its appearance; also all thoughts are stilled that have been aroused through these sense-activities. Whereas in sleep the soul has no power to experience anything consciously, it is to receive this power from the indicated state of consciousness. Through it a perceptive faculty is awakened in the soul that in ordinary life is only aroused by the activities of the senses. The soul's awakening to such a higher state of consciousness may be called initiation.

[ 3 ] The means of initiation lead from the ordinary state of waking consciousness into a soul activity, through which spiritual organs of observation are employed. These organs are present in the soul in a germinal state; they must be developed.—It may happen that a human being at a certain moment in the course of his life, without special preparation, makes the discovery in his soul that such higher organs have developed in him. This has come about as a sort of involuntary self-awakening. Such a human being will find that through it his entire nature is transformed. A boundless enrichment of his soul experiences occurs. He will find that there is no knowledge of the sense world that gives him such bliss, such soul satisfaction, and such inner warmth as he now experiences through the revelation of knowledge inaccessible to the physical eye. Strength and certainty of life will pour into his will from a spiritual world.—There are such cases of self-initiation. They should, however, not tempt us to believe that this is the one and only way and that we should wait for such self-initiation, doing nothing to bring about initiation through proper training. Nothing need be said here about self-initiation, for it can appear without observing any kind of rules. How the human being may develop through training the organs of perception that lie embryonically in the soul will be described here. People who do not feel the least trace of an especial impulse to do something for the development of themselves may easily say, “Human life is directed by spiritual powers with whose guidance no one should attempt to interfere; we should wait patiently for the moment when such powers consider it proper to open another world to the soul.” It may indeed be felt by such human beings as a sort of insolence or as an unjustified desire to interfere with the wisdom of spiritual guidance. Individuals who think thus will only arrive at a different point of view when a certain thought makes a sufficiently strong impression upon them. When they say to themselves, “Wise spiritual guidance has given me certain faculties; it did not bestow them upon me to be left unused, but to be employed. The wisdom of this guidance consists in the fact that it has placed in me the germinal elements of a higher state of consciousness. I shall understand this guidance only when I feel it obligatory that everything be revealed to the human being that can be revealed through his spiritual powers.” If such a thought has made a sufficiently strong impression on the soul, the above doubts about training for a higher state of consciousness will disappear.

[ 4 ] Other doubts, however, can still arise about such training. We may say, “The development of inner soul capacities penetrates into the most concealed holy of holies of the human being. It involves a certain transformation of his entire nature. The means for such a transformation cannot, by its very nature, be thought out by ourselves. For the way of reaching higher worlds can only be known to him who knows the way into these worlds through his own experience. If we turn to such a personality, we permit him to have an influence over the soul's most concealed holy of holies.”—Whoever thinks thus would not be especially reassured even though the means of bringing about a higher state of consciousness were presented to him in a book. For the point of the matter is not whether we receive this information verbally or whether someone having the knowledge of this means presents it in a book that we then read. There are persons, however, who possess the knowledge of the rules for the development of the spiritual organs of perception and who are of the opinion that these rules ought not to be entrusted to a book. Such people usually do not consider it permissible to publish certain truths relating to the spiritual world. This view, however—considering the present stage of human evolution—must, in a certain sense, be declared outmoded. It is correct, in regard to the publication of the rules in question, that we may do so only to a certain point. Yet the information given leads far enough for those who employ it for soul training to reach a point in the development of their knowledge from which they can then continue on the path. One can only visualize the further direction of this path correctly by what one has experienced previously on it. From all these facts, doubts may arise about the spiritual path of knowledge. These doubts disappear if one holds in mind the nature of the course of development that is indicated by the training appropriate to our age. We shall speak here about this path. Other methods of training will only be briefly touched upon.

[ 5 ] The training to be described here places in the hands of the person who has the will for his higher development the means for undertaking the transformation of his soul. Any dangerous interference with the inner nature of the disciple would only occur were the teacher to undertake this transformation by means that elude the consciousness of the pupil. No proper instruction for spiritual development in our age employs such means. A proper instruction does not make the pupil a blind instrument. It gives him the rules of conduct, and he then carries them out. There is no need to withhold the reason why this or that rule of conduct is given. The acceptance of the rules and their employment by a person who seeks spiritual development need not be a matter of blind faith. Blind faith should be completely excluded from this domain. Whoever considers the nature of the human soul, as far as it is possible through ordinary self-examination without spiritual training, may ask himself after encountering the rules recommended for spiritual training, “How can these rules be effective in the life of the soul?” It is possible to answer this question satisfactorily prior to any training by the unprejudiced employment of common sense. We are able to understand correctly the way of working of these rules prior to their practice. But it can be experienced only during training. The experience, however, will always be accompanied by understanding if we accompany each step with sound judgment, and at the present time a true spiritual science will only indicate rules for training upon which sound judgment may be brought to bear. Anyone who is willing to surrender himself to such training only, and who does not permit himself to be driven to blind faith by prejudice of any kind, will find that all doubts disappear. Objections to a proper training for a higher state of consciousness will not disturb him.

[ 6 ] Even for a person whose inner maturity can lead him sooner or later to self-awakening of the spiritual organs of perception such training is not superfluous, but on the contrary it is quite especially suited to him. For there are but few cases in which such a person, prior to self-initiation, is not compelled to pass through the most varied, crooked and useless byways. Training spares him these deviations. It leads straight forward. If self-initiation takes place for such a soul, it is caused by its having acquired the necessary maturity in the course of previous lives. It may easily happen, however, that just such a soul has a certain dim presentiment of its maturity and through this presentiment is inclined to reject the proper training. This presentiment may produce a certain pride that hinders faith in a true spiritual training. It is possible that a certain stage of soul development may remain concealed up to a certain age in human life and only then appear, but training may be just the right means of bringing forth this stage. If the individual pays no heed to such training, it may happen that his ability remains concealed during his present life and will only reappear in some subsequent life.

[ 7 ] In regard to the training for supersensible knowledge described here, it is important to avoid certain obvious misunderstandings. One of these may arise through thinking that training would transform man into a different being in regard to his entire life-conduct. It cannot, however, be a question of giving man general instructions for his conduct of life, but of telling him about soul-exercises which, properly performed, will give him the possibility of observing the supersensible. These exercises have no direct influence upon the part of his life-functions that lies outside the observation of the supersensible. In addition to these life-functions the human being acquires the gift of supersensible observation. The function of this observation is as much separated from the ordinary functions of life as the state of waking is from that of sleeping. The one cannot disturb the other in the least. Whoever, for example, wishes to permeate the ordinary course of life with impressions of supersensible perception resembles an invalid whose sleep would be continually interrupted by injurious awakenings. It must be possible for the free will of the trained person to induce the state in which supersensible reality is observed. Training, to be sure, is indirectly connected with certain instructions concerning conduct in as far as, without an ethically determined conduct of life, an insight into the supersensible is impossible or injurious. Consequently, much of what leads to the perception of the supersensible is at the same time a means of ennobling the conduct of life. On the other hand, as a result of insight into the supersensible world, higher moral impulses are recognized that are also valid for the sensory-physical world. Certain moral necessities are only recognized from out this world.—A second misunderstanding would arise were it believed that any soul function leading to supersensible knowledge might produce changes in the physical organism. Such functions have nothing whatsoever to do with anything in the realm of physiology or other branches of natural science. They are pure soul-spirit processes, entirely devoid of anything physical, like sound thinking and perception. Nothing happens in the soul through such a function—considering its character—that is different from what takes place when it thinks or judges in a healthy fashion. Just as much or as little as sound thinking has to do with the body, so do the processes of true training for supersensible cognition have to do with the body. Anything that has a different relationship to man is not true spiritual training, but its distortion. What follows is to be taken in the sense of what has been said here. Only because supersensible knowledge is something that proceeds from the entire soul of man will it appear as if things were required for this training that would transform man into something else. In truth it is a question of instruction about functions enabling the soul to bring into its life moments in which the supersensible may be observed.

[ 8 ] The attainment of a supersensible state of consciousness can only proceed from everyday waking consciousness. In this consciousness the soul lives before its elevation. Through the training the soul acquires a means of lifting itself out of everyday consciousness. The training that is under consideration here offers among the first means those that still may be designated as functions of everyday consciousness. The most important means are just those that consist of quiet activities of the soul. They involve the opening of the soul to quite definite thoughts. These thoughts exercise, by their very nature, an awakening power upon certain hidden faculties of the human soul. They are to be distinguished from the visualizations of everyday waking life, which have the task of depicting outer things. The more truly they do this, the truer they are, and it is part of their nature to be true in this sense. The visualizations, however, to which the soul must open itself for the purpose of spiritual training have no such task. They are so constructed that they do not depict anything external but have in themselves the peculiarity of effecting an awakening in the soul. The best visualizations for this purpose are emblematic or symbolical. Nevertheless, other visualizations may also be employed, for it is not a question of what they contain, but solely a question of the soul's directing its powers in such a way that it has nothing else in mind but the visualized image under consideration. While the powers of everyday soul-life are distributed in many directions—the visualized mental representations changing very rapidly—in spiritual training everything depends upon the concentration of the entire soul-life upon one visualization. This visualization must, by means of free will, be placed at the center of consciousness. Symbolic visualized images are, therefore, better than those that represent outer objects or processes, for the latter have a point of attachment to the outer world, making the soul less dependent upon itself than when it employs symbolic visualizations that are formed through the soul's own energy. The essential is not what is visualized; what is essential is the fact that the visualization, through the way it is visualized, liberates the soul from dependence on the physical.

[ 9 ] We understand what it means to immerse ourselves in a visualized image if we consider, first of all, the concept of memory. If, for instance, we look at a tree and then away from it so that we can no longer see it, we are then able to re-awaken the visualization of the tree in the soul by recollecting it. This visualization of the tree, which we have when the eye no longer beholds the latter, is a memory of the tree. Now let us imagine that we preserve this memory in the soul; we permit the soul, as it were, to rest upon the visualized memory picture; and at the same time we endeavor to exclude all other visualizations. Then the soul is immersed in the visualized memory picture of the tree. We then have to do with the soul's immersion in a visualized picture or image; yet this visualization is the image of an object perceived by the senses. But if we undertake this with a visualized image formed in the consciousness by an act of independent will, we shall then be able by degrees to attain the effect upon which everything depends.

[ 10 ] We shall now endeavor to describe an example of inner immersion in a symbolic visualization. Such a visualization must first be fashioned in the soul. This may happen in the following way. We visualize a plant as it roots in the earth, as leaf by leaf sprouts forth, as its blossom unfolds, and now we think of a human being beside this plant. We make the thought alive in the soul of how he has characteristics and faculties which, when compared with those of the plant, may be considered more perfect than the latter. We contemplate how, according to his feelings and his will, he is able to move about hither and thither, while the plant is chained to the earth. Furthermore we say that the human being is indeed more perfect than the plant, but he also shows peculiarities that are not to be found in the plant. Just because of their nonexistence in the plant the latter may appear to me in a certain sense more perfect than the human being who is filled with desire and passion and follows them in his conduct. I may speak of his being led astray by his desires and passions. I see that the plant follows the pure laws of growth from leaf to leaf, that it opens its blossom passionlessly to the chaste rays of the sun. Furthermore, I may say to myself that the human being has a greater perfection than the plant, but he has purchased this perfection at the price of permitting instincts, desires, and passions to enter into his nature besides the forces of the plant, which appear pure to us. I now visualize how the green sap flows through the plant and that it is an expression of the pure, passionless laws of growth. I then visualize how the red blood flows through the human veins and how it is the expression of the instincts, desires, and passions. All this I permit to arise in my soul as vivid thought. Then I visualize further how the human being is capable of evolution; how he may purify and cleanse his instincts and passions through his higher soul powers. I visualize how, as a result of this, something base in these instincts and desires is destroyed and how the latter are reborn upon a higher plane. Then the blood may be conceived of as the expression of the purified and cleansed instincts and passions. In my thoughts I look now, for example, upon the rose and say, In the red rose petal I see the color of the green plant sap transformed into red, and the red rose, like the green leaf, follows the pure, passionless laws of growth. The red of the rose may now become the symbol of a blood that is the expression of purified instincts and passions that have stripped off all that is base, and in their purity resemble the forces active in the red rose. I now seek not merely to imbue my intellect with such thoughts but to bring them to life in my feelings. I may have a feeling of bliss when I think of the purity and passionlessness of the growing plant; I can produce within myself the feeling of how certain higher perfections must be purchased through the acquirement of instincts and desires. This can then transform the feeling of bliss, which I have felt previously, into a grave feeling; and then a feeling of liberating joy may stir in me when I surrender myself to the thought of the red blood which, like the red sap of the rose, may become the bearer of inwardly pure experiences. It is of importance that we do not without feeling confront the thoughts that serve to construct such a symbolic visualization. After we have pondered on such thoughts and feelings for a time, we are to transform them into the following symbolic visualization. We visualize a black cross. Let this be the symbol of the destroyed base elements of instincts and passions, and at the center, where the arms of the cross intersect, let us visualize seven red, radiant roses arranged in a circle. Let these roses be the symbol of a blood that is the expression of purified, cleansed passions and instincts.¹ Such a symbolic visualization should be called forth in the soul in the way illustrated above through a visualized memory image. Such a visualization has a soul-awakening power if we surrender ourselves to it in inward meditation. We must seek to exclude all other thoughts during meditation. Only the characterized symbol is to hover in spirit before the soul as intensely as possible.—It is not without significance that this symbol is not simply given here as an awakening visualized picture, but that it has first been constructed by means of certain thoughts about plant and man. For the effect of such a symbol depends upon the fact of its having been constructed in the way described before it is employed in inner meditation. If we visualize the symbol without first having fashioned it in our own souls, it remains cold and much less effective than when it has received, through preparation, its soul-illuminating power. During meditation, however, we should not call forth in the soul all the preparatory thoughts, but merely let the visualized picture hover vividly before our inner eye, at the same time letting the feeling hold sway that has appeared as a result of the preparatory thoughts. Thus the symbol becomes a token alongside the feeling-experience, and its effectiveness lies in the dwelling of the soul in this inner experience. The longer we are able to dwell in it without the intervention of other, disturbing, thoughts, the more effective is the entire process. It is well, nevertheless, for us, outside the period dedicated to the actual meditation itself, to repeat the construction of the symbol by means of thoughts and feelings of the above described kind, so that the experience may not fade away. The more patience we exercise in this renewal, the more significant is the symbol for the soul. (In my book, Knowledge of the Higher Worlds and Its Attainment, other examples of means for inner meditation are given. Especially effective are the meditations characterized there about the growth and decay of the plant, about the slumbering creative forces in the plant seed, about the forms of crystals, and so forth. In the present book, the nature of meditation was to be described by a single example.)

[ 11 ] Such a symbol, as is described here, portrays no outer thing or being that is brought forth by nature. But just because of this it has an awakening power for certain purely soul faculties. To be sure, someone might raise an objection. He might say, It is true, the symbol as a whole is certainly not produced by nature, but all its details are, nevertheless, borrowed from nature—the black color, the red roses, and the other details. All this is perceived by the senses. Anyone who may be disturbed by such an objection should consider that it is not the pictures of sense-perceptions that lead to the awakening of the higher soul faculties, but that this effect is produced only by the manner of combining these details, and this combination does not picture anything that is present in the sense world.

[ 12 ] The process of effective meditation was illustrated here by a symbol, as an example. In spiritual training the most manifold pictures of this kind can be employed and they can be constructed in the most varied manner. Also certain sentences, formulae, even single words, upon which to meditate may be given. In every case these means to inner meditation have the objective of liberating the soul from sense-perception and of arousing it to an activity in which the impression upon the physical senses is meaningless and the development of the inner slumbering soul faculties becomes the essential. It may also be a matter of meditation upon mere feelings and sensations. This shows itself to be especially effective. Let us take, for example, the feeling of joy. In the normal course of life the soul may experience joy if an outer stimulus for it is present. If a soul with normal feelings perceives how a human being performs an action that is inspired by kindness of heart, this soul will feel pleased and happy about it. But this soul may then meditate on an action of this sort. It may say to itself, an action performed through goodness of heart is one in which the performer does not follow his own interest, but the interest of his fellow-man, and such an action may be designated morally good. The contemplating soul, however, may now free itself from the mental picture of the special case in the outer world that has given it joy or pleasure, and it may form the comprehensive idea of kindness of heart. It may perhaps think how kindness of heart arises by the one soul absorbing, so to speak, the interests of the other soul and making them its own, and it may now feel joy about this moral idea of kindness of heart. This is not the joy in this or that process in the sense world, but the joy in an idea as such. If we attempt to keep alive such joy in the soul for a certain length of time, then this is meditation on inner feeling, on inner sensation. The idea is not then the awakening factor of the inner soul faculties, but the holding sway, for a certain length of time, of the feeling within the soul that is not aroused through a mere single external impression.—Since supersensible knowledge is able to penetrate more deeply into the nature of things than ordinary thinking, it is able through its experiences to indicate feelings that act in a still higher degree upon the unfolding of the soul faculties, when they are employed in inner meditation. Although this is necessary for higher degrees of training, we should remember the fact that energetic meditation on such feelings and sensations, as for example have been characterized in the observation of kindness of heart, is able to lead very far.—Since human beings are varied in character, so are the effective means of training varied for the individual man.—In regard to the duration of meditation we have to consider that the effect is all the stronger, the more tranquilly and deliberately this meditation is carried out. But any excess in this direction should be avoided. A certain inner discretion that results through the exercises themselves may teach the pupil to keep within due bounds.

[ 13 ] Such exercises in inner meditation will in general have to be carried on for a long time before the student himself is able to perceive any results. What belongs unconditionally to spiritual training is patience and perseverance. Whoever does not call up both of these within his soul and does not, in all tranquility, continuously carry out his exercises, so that patience and perseverance form the fundamental mood of the soul, cannot achieve much.

[ 14 ] It will have become evident from the preceding exposition that meditation is a means of acquiring knowledge about higher worlds, but it will also have become evident that not just any content of thought will lead to it, but only a content that has been evolved in the manner described.

[ 15 ] The path that has been indicated here leads, in the first place, to what may be called imaginative cognition. It is the first stage of higher cognition. Knowledge that rests upon sense-perception and upon the working over of the sense-perceptions through the intellect bound to the senses may be called, in the sense of spiritual science, “objective cognition.” Beyond this lie the higher stages of knowledge, the first of which is imaginative cognition. The expression “imaginative” may call forth doubts in those who think “imagination” stands only for unreal imaginings, that is, a visualization of something that has no corresponding reality. In spiritual science, however, “imaginative” cognition is to be conceived as something coming into existence through a supersensible state of consciousness of the soul. What is perceived in this state are spiritual facts and beings to which the senses have no access. Because this state is awakened in the soul by meditating on symbols or “imaginations,” the world of this higher state of consciousness may be named the “imaginative” world, and the knowledge corresponding to it “imaginative” cognition. “Imaginative,” therefore, means something which is “real” in a different sense from the facts and beings of physical sense-perception. The content of the visualizations that fill imaginative experience is of no importance, but of utmost importance is the soul faculty which is developed through this experience.

[ 16 ] An obvious objection to the employment of the characterized symbolic visualizations is that their fashioning corresponds to a dreamlike thinking and to arbitrary imagining and therefore can bring forth only doubtful results. In regard to the symbols that lie at the foundation of true spiritual training, doubts of this character are unjustified. For the symbols are chosen in such a way that their connection with outer sense reality may be entirely disregarded and their value sought merely in the force with which they affect the soul when the latter withdraws all attention from the outer world, when it suppresses all impressions of the senses, and shuts out all thoughts that it may cherish as a result of outer stimuli. The process of meditation is best illustrated by a comparison with the state of sleep. On the one hand it resembles the latter, on the other it is the complete opposite. It is a sleep that represents, in regard to everyday consciousness, a higher waking state. The important point is that through concentration upon the visualization or picture in question the soul is compelled to draw forth much stronger powers from its own depths than it employs in everyday life or in everyday cognition. Its inner activity is thereby enhanced. It liberates itself from the bodily nature just as it does during sleep, but it does not, as in the latter case, pass over into unconsciousness, but becomes conscious of a world that it has not previously experienced. Although this soul state may be compared with sleep in regard to the liberation from the body, yet it may be described as an enhanced waking state when compared with everyday waking consciousness. Through this the soul experiences itself in its true inner, independent nature, while in the everyday waking state it becomes conscious of itself only through the help of the body because of the weaker unfolding of its forces in that state, and does not, therefore, experience itself, but is only aware of the picture that, like a reflection, the body (or properly speaking its processes) sketches for it.

[ 17 ] The symbols that are constructed in the above described manner do, by their very nature, not yet relate to anything real in the spiritual world. They serve the purpose of detaching the human soul from sense-perception and from the brain instrument to which the intellect is bound at the outset. This detachment cannot occur in man prior to his feeling the following: I now visualize something by means of forces in connection with which my senses and my brain do not serve me as instruments. The first thing that the human being experiences on this path is such a liberation from the physical organs. He may then say to himself, “My consciousness is not extinguished when I disregard the sense-perceptions and ordinary intellectual thinking; I can lift myself out of them and then feel myself as a being alongside the one I was previously.” This is the first purely spiritual experience: the observation of a soul-spirit ego being. This, as a new self, has lifted itself out of the self that is only bound to the physical senses and the physical intellect. If without meditation the pupil had released himself from the world of the senses and intellect, he would have sunk into the “nothingness” of unconsciousness. The soul-spirit being, naturally, existed before meditation had taken place, but it did not yet have any organs of observing the spiritual world. It was somewhat similar to a physical body without eyes to see, or ears to hear. The force that was employed in meditation first has fashioned the soul-spirit organs out of the previously unorganized soul-spirit nature. The individual beholds first, therefore, what he has created. Thus, the first experience is, in a certain sense, self-perception. It belongs to the essence of spiritual training that the soul, through the practice of self-education, is at this point of its development fully conscious of the fact that at first it perceives itself in the world of pictures—imaginations—which appear as a result of the exercises described. Although these pictures appear as living in a new world, the soul must recognize that they are, at the outset, nothing but the reflection of its own being, strengthened through the exercises, and it must not only recognize this with proper discretion, but it must also have developed such a power of will that it can extinguish, can eliminate these pictures from consciousness at any time. The soul must be able to act within these pictures completely free and fully aware. This belongs to true spiritual training at this stage. If the soul were not able to do this it would be in the same circumstances, in the sphere of spiritual experience, in which a soul would find itself in the physical world, were its eyes fettered to the object upon which they gaze, powerless to withdraw them. Only one group of inner imaginative experiences constitutes an exception to this possibility of extinction. These experiences are not to be extinguished at this stage of spiritual training. They correspond to the kernel of the soul's own being, and the student of the spiritual recognizes in these pictures what, in himself, passes through repeated earth lives as his fundamental being. At this point the sensing of repeated earth lives becomes a real experience. In regard to everything else the independence of the experiences mentioned must rule, and only after having acquired the ability to bring about this extinction does the student approach the true external spiritual world. In place of what has been extinguished, something else appears that is recognized as spiritual reality. The student feels how he grows in his soul from the undefined into the defined. From the self-perception he then must proceed to an observation of an outer world of soul and spirit. This takes place when the student arranges his inner experiences in the sense that will be further indicated here.

[ 18 ] In the beginning the soul of the student of the spiritual is weak in regard to everything that is to be perceived in the spiritual world. He will have to employ great inner energy in order to hold fast in meditation to the symbols or other visualizations that he has fashioned from the stimuli of the world of the senses. If, however, he wishes besides this to attain real observation in a higher world, he must be able not only to hold fast to these visualizations, but he must also, after he has done this, be able to sojourn in a state in which no stimuli of the sensory world act upon the soul, but in which also the visualized imaginations themselves, characterized above, are extirpated from consciousness. What has been formed through meditation can only then appear in consciousness. It is important now that sufficient inner soul power be present in order really to perceive spiritually what has been formed through meditation, so that it may not elude the attention. This is, however, always the case with but weakly developed inner energy. What is thus constructed in the beginning as a soul-spirit organism and what is to be taken hold of by the student in self-perception is delicate and fleeting, and the disturbances of the outer world of the senses and its after-effects of memory are great, however much we may endeavor to hold them back. Not only the disturbances that we observe come into question here, but much more, indeed, those of which we are not conscious at all in everyday life.—The very nature of the human being, however, makes possible a state of transition in this regard. What the soul at the beginning cannot achieve in the waking state on account of the disturbances of the physical world, is possible in the state of sleep. Whoever surrenders to meditation will, by proper attention, become aware of something in sleep. He will feel that during sleep he does not “fall into a complete slumber,” but that at times his soul is active in a certain way while sleeping. In such states the natural processes hold back the influences of the outer world that the waking soul is not yet able to prevent by means of its own power. If, however, the exercises of meditation have already been effective, the soul frees itself during sleep from unconsciousness and feels the world of soul and spirit. This may happen in a twofold way. It may be clear to the human being during sleep that now he is in another world; or he may have the memory on awaking that he has been in another world. To the first belongs, indeed, greater inner energy than to the second. Therefore the latter will be more frequent for the beginner in spiritual training. By degrees this may go so far that the pupil feels on waking that he has been in another world during the whole sleep period, from which he has emerged on waking, and his memory of the beings and facts of this other world will become ever more definite. Something has taken place for the student of the spiritual in one form or another that may be called the continuity of consciousness. (The continuity of consciousness during sleep.) It is not at all meant by this, however, that man is always conscious during sleep. Much, however, has already been gained in the continuity of consciousness if the human being, who otherwise sleeps like ordinary man, has at certain times during sleep intervals in which he can consciously behold a world of soul and spirit, or if, after waking, he can look back again in memory upon such brief states of consciousness. It should not be forgotten, however, that what is described here may be only understood as a transitional state. It is good to pass through this state in the course of training, but one should certainly not believe that a conclusive perception in regard to the world of soul and spirit should be derived from it. The soul is uncertain in this state and cannot yet depend upon what it perceives. But through such experiences it gathers more and more power in order to succeed, also while awake, in warding off the disturbing influences of the physical outer and inner worlds, and thus to acquire the faculty of soul-spirit observation when impressions no longer come through the senses, when the intellect bound to the physical brain is silent, and when consciousness is freed even from the visualizations of meditation by means of which we have only prepared ourselves for spiritual perception.—Whatever is revealed by spiritual science in this or that form should never originate from any other soul-spirit observation than from one that has been made during the state of complete wakefulness.

[ 19 ] Two soul experiences are important in the process of spiritual training. Through the one, man may say to himself, “Although I now disregard all the impressions the outer physical world may offer, nevertheless, I do not look into myself as though at a being in whom all activity is extinguished, but I look at one who is conscious of himself in a world of which I know nothing as long as I only permit myself to be stimulated by sense impressions and the ordinary impressions of the intellect.” At this moment the soul has the feeling that it has given birth, in the manner described above, to a new being in itself as the kernel of its soul nature, and this being possesses characteristics quite different from those that previously existed in the soul. The other experience consists in now having the old being like a second alongside the new. What, up to the present, the student knew as enclosing him becomes something that now confronts him, in a certain sense. He feels himself at times outside of what he had otherwise called his own being, his ego. It is as though he now lived in full consciousness in two egos. One of these is the being he has known up to the present. The other stands, like a being newly born, above it. The student feels how the first ego attains a certain independence of the second, just as the body of the human being has a certain independence of the first ego.—This experience is of great significance. For through it the human being knows what it means to live in the world that he strives to reach through training.

[ 20 ] The second, the new-born ego, may now be trained to perceive within the spiritual world. There may be developed in this ego what, for the spiritual world, has the same significance the sense organs possess for the sensory-physical world. If this development has advanced to the necessary stage, then the human being will not only feel himself as a new-born ego, but he will now perceive spiritual facts and spiritual beings in his environment, just as he perceives the physical world through the physical senses. This is a third significant experience. In order completely to find his way about at this stage of spiritual training the human being must realize that, with the strengthening of soul powers, self-love and egotism will appear to a degree quite unknown to everyday soul-life. It would be a misunderstanding if someone were to believe that at this point only ordinary self-love is meant. This self-love increases at this stage of development to such a degree that it assumes the appearance of a nature force within the human soul, and in order to vanquish this strong egotism a rigorous strengthening of the will is necessary. This egotism is not produced by spiritual training; it is always present; it only comes to consciousness through spiritual experience. The training of the will must go hand in hand with the other spiritual training. A strong inclination exists to feel enraptured in the world that we have created for ourselves, and we must, in the manner described above, be able to extinguish, as it were, what we have striven to create with such great effort. In the imaginative world that has thus been reached the student must extinguish himself. Against this however, the strongest impulses of egotism wage war.—The belief may easily arise that the exercises of spiritual training are something external, disregarding the moral evolution of the soul. It must be said concerning this that the moral force that is necessary for the indicated victory over egotism cannot be attained unless the moral condition of the soul is brought to a corresponding level. Progress in spiritual training is not thinkable without a corresponding moral progress. Without moral force the described victory over egotism is not possible. All talk about true spiritual training not being at the same time moral training does not conform to facts. Only the person who does not know such an experience can make the following objection by asking, “How are we to know that we are dealing with realities and not with mere visions, hallucinations, and so forth, when we believe we have spiritual perceptions?”—The facts are such, however, that the student who has reached the characterized stage by proper training is just as able to distinguish his own visualization from spiritual reality as a man with a healthy mind is able to distinguish the thought of a hot piece of iron from an actual one that he touches with his hand. Healthy experience, and nothing else, shows the difference. In the spiritual world also, life itself is the touchstone. Just as we know that in the sense world the mental picture of a piece of iron, be it thought ever so hot, will not burn the fingers, the trained spiritual student knows whether or not he experiences a spiritual fact only in his imaginings or whether real facts or beings make an impression upon his awakened spiritual organs of perception. The general rules that we must observe during spiritual training in order not to fall victim to illusions in this regard will be described later.

[ 21 ] It is of greatest importance that the student of the spiritual has acquired a quite definite soul state when he becomes conscious of a new-born ego. For through his ego the human being attains to control of his sensations, feelings, thoughts, instincts, passions, and desires. Perception and thought cannot be left to themselves in the soul. They must be regulated through attentive thinking. It is the ego that employs these laws of thinking and through them brings order into the life of visualization and thought. It is similar with desires, instincts, inclinations, and passions. The ethical principles become guides of these soul powers. Through moral judgment the ego becomes the guide of the soul in this realm. If the human being now draws a higher ego out of his ordinary ego, the latter becomes independent in a certain sense. From this ego just as much of living force is withdrawn as is bestowed upon the higher ego. Let us suppose, however, the case in which the human being has not yet developed a sufficient ability and firmness in the laws of thought and in his power of judgment, and he wishes to give birth to his higher ego at this stage of development. He will be able to leave behind for his everyday ego only so much thought power as he has previously developed. If the measure of regulated thinking is too small, then there will appear a disordered, confused, fantastic thinking and judgment in the ordinary ego that has become independent. Because the new-born ego can only be weak in such a personality, the disturbed lower ego will gain domination over supersensible perception, and man will not show equilibrium in his power of judgment in observing the supersensible world. If he had developed sufficient ability in logical thinking, he would be able, without fear, to permit the ordinary ego to have its independence.—This is also true in the domain of the ethical. If the human being has not attained firmness in moral judgment, if he has not gained sufficient control over his inclinations, instincts, and passions, then he will make his ordinary ego independent in a state in which these soul powers act. It may happen that the human being in describing the knowledge he has experienced in the supersensible is not governed by the same high sense of truth that guides him in what he brings to his consciousness in the physical outer world. With such a demoralized sense of truth, he might believe anything to be spiritual reality that in truth is only his own fantastic imagining. Into this sense of truth there must act firmness of ethical judgment, certainty of character, keenness of conscience, which are developed in the lower, first ego, before the higher, second ego becomes active for the purpose of supersensible cognition.—What is said here must not discourage training, but it must be taken very seriously.

[ 22 ] Anyone who has the strong will to do what brings the first ego to inner certainty in the exercise of its functions need not recoil from the liberation of his second ego, brought about through spiritual training for the sake of supersensible cognition. But he must keep in mind that self-deception has great power over the human being when it is a question of his feeling himself “mature” enough for some step. In the spiritual training described here, man attains such a development of his thought life that it is impossible for him to encounter the dangers of going astray, often presumed to be inevitable. This development of thought acts in such a way that all necessary inner experiences appear, but that they occur in the soul without being accompanied by damaging aberrations of fantasy. Without corresponding thought development the experiences may call forth a profound uncertainty in the soul. The method stressed here causes the experiences to appear in such a way that the student becomes completely familiar with them, just as he becomes familiar with the perceptions of the physical world in a healthy soul state. Through the development of thought life he becomes, as it were, an observer of what he experiences in himself, while, without this thought life, he stands heedless within the experience.

[ 23 ] In a factual training certain qualities are mentioned that the student who wishes to find his way into the higher worlds should acquire through practice. These are, above all, control of the soul over its train of thought, over its will, and its feelings. The way in which this control is to be acquired through practice has a twofold purpose. On the one hand, the soul is to be imbued with firmness, certainty, and equilibrium to such a degree that it preserves these qualities, although from its being a second ego is born. On the other hand, this second ego is to be furnished with strength and inner consistency of character.

[ 24 ] What is necessary for the thinking of man in spiritual training is, above all, objectivity. In the physical-sensory world, life is the human ego's great teacher of objectivity. Were the soul to let thoughts wander about aimlessly, it would be immediately compelled to let itself be corrected by life if it did not wish to come into conflict with it. The soul must think according to the course of the facts of life. If now the human being turns his attention away from the physical-sensory world, he lacks the compulsory correction of the latter. If his thinking is then unable to be its own corrective, it must become irrational. Therefore the thinking of the student of the spiritual must be trained in such a manner that it is able to give to itself direction and goal. Thinking must be its own instructor in inner firmness and the capacity to hold the attention strictly to one object. For this reason, suitable “thought exercises” are not to be undertaken with unfamiliar and complicated objects, but with those that are simple and familiar. Anyone who is able for months at a time to concentrate his thoughts daily at least for five minutes upon an ordinary object (for example a needle, a pencil, or any other simple object), and during this time to exclude all thoughts that have no bearing on the subject, has achieved a great deal in this regard. (We may contemplate a new object daily, or the same one for several days.) Also, the one who considers himself a thinker as a result of scientific training should not disdain to prepare himself for spiritual training in this manner. For if for a certain length of time we fasten our thoughts upon an object that is well known to us, we can be sure that we think in conformity with facts. If we ask ourselves what a pencil is composed of, how its materials are prepared, how they are brought together afterward, when pencils were invented, and so forth, we then conform our thoughts more to reality than if we reflect upon the origin of man, or upon the nature of life. Through simple thought exercises we acquire greater ability for factual thinking concerning the Saturn, Sun, and Moon evolutions than through complicated and learned ideas. For in the first place it is not at all a question of thinking about this or that, but of thinking factually by means of inner force. If we have schooled ourselves in regard to factuality by a physical-sensory process, easily surveyed, then thought becomes accustomed to function in accordance with facts even though it does not feel itself controlled by the physical world of the senses and its laws, and we rid ourselves of the habit of letting our thoughts wander without relation to facts.

[ 25 ] The soul must become a ruler in the sphere of the will as it must be in the world of thought. In the physical-sensory world, it is life itself that appears as the ruler. It emphasizes this or that need of the human being, and the will feels itself impelled to satisfy these needs. In higher training man must become accustomed to obey his own commands strictly. He who becomes accustomed to this will be less and less inclined to desire the non-essential. Dissatisfaction and instability in the life of will rest upon the desire for things the realization of which we cannot conceive clearly. Such dissatisfaction may bring the entire mental life into disorder when a higher ego is about to emerge from the soul. It is a good practice if one gives oneself for months, at a certain time of the day, the following command: Today, at this definite time, I shall perform this or that action. One then gradually becomes able to determine the time for this action and the nature of the thing to be done so as to permit its being carried out with great exactness. Thus one lifts oneself above the damaging attitude of mind found in, “I should like this, I want that,” in which we do not at all consider the possibility of its accomplishment. A great personality—Goethe—lets a seeress say, “Him I love who desires the impossible.”² And Goethe himself says, “To live in the idea means to treat the impossible as though it were possible.”³ Such expressions must not be used as objections to what is presented here. For the demand of Goethe and his seeress, Manto, can only be fulfilled by someone who has trained himself to desire what is possible, in order then to be able, through his strong will, to treat the “impossible” so that it is transformed through his will into the possible.

[ 26 ] In regard to the world of feeling the soul should attain for spiritual training a certain degree of calmness. It is necessary for that purpose that the soul become ruler over expressions of joy and sorrow, of pleasure and pain. It is just in regard to the acquiring of this ability that much prejudice may result. One might imagine that one would become dull and without sympathy in regard to one's fellowmen if one should not feel joy with the joyful and with the painful, pain. Yet this is not the point in question. With the joyful the soul should rejoice, with sadness it should feel pain. But it should acquire the ability to control the expression of joy and sorrow, of pleasure and pain. If one endeavors to do this, one will soon notice that one does not become less sensitive, but on the contrary more receptive to all that is joyous and sorrowful in one's environment than one was previously. To be sure, if one wishes to acquire the ability with which we are concerned here, one must strictly observe oneself for a long period of time. One must see to it that one is able fully to sympathize with joy and sorrow without losing one's self-control so that one gives way to an involuntary expression of one's feelings. It is not the justified pain that one should suppress, but involuntary weeping; not the horror of an evil action, but the blind rage of anger; not attention to danger, but fruitless fear, and so forth.—Only through such practice does the student of the spiritual attain the tranquility of mind that is necessary to prevent the soul at the birth of the higher ego, and, above all, during its activity, from leading a second, abnormal life like a sort of Doppelganger—soul double—along side this higher ego. It is just in regard to these things that one should not surrender oneself to any sort of self-deception. It may appear to many a one that he already possesses a certain equanimity in ordinary life and therefore does not need this exercise. It is just such a person who doubly needs it. It may be quite possible to be calm when confronting the things of ordinary life, but when one ascends into a higher world, the lack of equilibrium that heretofore was only suppressed may assert itself all the more. It must be grasped that for spiritual training what one already appeared to possess previously is of less importance than the need to practice, according to exact rules, what one lacks. Although this sentence appears contradictory, it is, nevertheless, correct. Even though life has taught us this or that, the abilities we have acquired by ourselves serve the cause of spiritual training. If life has brought us excitability, we should break ourselves of the habit; if life has brought us complacency, then we should through self-education arouse ourselves to such a degree that the expression of the soul corresponds to the impression received. Anyone who never laughs about anything has just as little control of his life as someone who, without any control whatever, is continually given to laughter.

[ 27 ] For the control of thought and feeling there is a further means of education in the acquirement of the faculty that we may call positiveness. There is a beautiful legend that tells of how the Christ Jesus, accompanied by some other persons, passed by a dead dog lying on the roadside. While the others turned aside from the hideous spectacle, the Christ Jesus spoke admiringly of the animal's beautiful teeth. One can school oneself in order to attain the attitude of soul toward the world shown by this legend. The erroneous, the bad, the ugly should not prevent the soul from finding the true, the good, and the beautiful wherever it is present. This positiveness should not be confused with non-criticism, with the arbitrary closing of the eyes to the bad, the false, and the inferior. If you admire the “beautiful teeth” of a dead animal, you also see the decaying corpse. But this corpse does not prevent your seeing the beautiful teeth. One cannot consider the bad good and the false true, but it is possible to attain the ability not to be deterred by evil from seeing good, and by error from seeing truth.

[ 28 ] Thought linked with will undergoes a certain maturing if we permit ourselves never to be robbed by previous experiences of the unbiased receptivity for new experiences. For the student of the spiritual the following thought should entirely lose its meaning, “I have never heard that, I do not believe that.” It should be his aim, during specific periods of time, to learn something new on every occasion from everything and everybody. From every breath of air, from every leaf, from the babbling of children one can learn something if one is prepared to bring to one's aid a certain point of view that one has not made use of up to the present. It will, however, be easily possible in regard to such an ability to go wide of the mark. One should not in any way disregard, at any particular stage of life, one's previous experiences. One should judge what one experiences in the present by one's experiences of the past. This is placed upon one scale of the balance; upon the other, however, must be placed the inclination of the student continually to experience the new. Above all, there must be faith in the possibility that new experiences may contradict the old.

[ 29 ] Thus we have named five capacities of the soul that the student must make his own by correct training: Control of the direction of thought; control of the impulses of will; calmness in joy and sorrow; positiveness in judging the world; impartiality in our attitude toward life. Anyone who has employed certain consecutive periods of time for the purpose of acquiring these capacities will still be subject to the necessity of bringing them into harmonious concord in his soul. He will be under the necessity of practicing them simultaneously, in pairs, or three and one, and so forth, in order to bring about harmony.

[ 30 ] The exercises just characterized are indicated by the methods of spiritual training because by being conscientiously carried out they not only effect in the student what has been designated above as a direct result, but indirectly much else follows, which is needed on the path to the spiritual worlds. Whoever carries out these exercises to a sufficient degree will encounter in the process many short comings and defects in his soul-life, and he will find precisely the means required by him for strengthening and safeguarding his intellectual life, his life of feeling, and his character. He will certainly have need of many other exercises, according to his abilities, his temperament, and character; such exercises will follow, however, when those named are sufficiently carried out. The student will indeed notice that the exercises described yield, indirectly and by degrees, what did not in the first place appear to be in them. If, for example, someone has too little self-confidence, he will be able to notice after a certain time that through the exercises the necessary self-confidence has developed. It is the same in regard to other soul characteristics. (Special and more detailed exercises may be found in my book, Knowledge of the Higher Worlds and Its Attainment.)—It is significant that the student of the spiritual be able to increase the indicated abilities to ever higher degrees. He must bring the control of thought and feeling to such a stage that the soul acquires the power of establishing periods of complete inner tranquility, during which the student holds back from his spirit and heart all that everyday outer life brings of joy and sorrow, of satisfaction and affliction, indeed, of duties and demands. During such periods only those things should enter the soul that the soul itself permits to enter during the state of meditation. In regard to this, a prejudice may easily arise. The opinion might develop that the student might become estranged from life and its duties if he withdraws from it in heart and spirit during certain periods of the day. In reality, however, this is not at all the case. Anyone who surrenders himself, in the manner described, to periods of inner tranquility and peace will, during these periods, engender so many and such strong forces for the duties of outer life that as a result he will not, indeed, perform his duties more poorly, but, certainly, in a better fashion.—It is of great benefit if in such periods the student detaches himself completely from the thoughts of his personal affairs, if he is able to elevate himself to what concerns not only himself but mankind in general. If he is able to fill his soul with the communications from the higher spiritual world and if they are able to arouse his interest to just as high a degree as is the case with personal troubles or affairs, then his soul will gather from it fruit of special value.—Whoever, in this way, endeavors to regulate his soul-life will also attain the possibility of self-observation through which he observes his own affairs with the same tranquility as if they were those of others. The ability to behold one's own experiences, one's own joys and sorrows as though they were the joys and sorrows of others is a good preparation for spiritual training. One gradually attains the necessary degree of this quality if, after one has finished one's daily tasks, one permits the panorama of one's daily experiences to pass before the eyes of the spirit. One must see oneself in a picture within one's experiences; that is, one must observe oneself in one's daily life as though from outside. One attains a certain ability in such self-observation if one begins with the visualization of detached portions of this daily life. One then becomes increasingly clever and skillful in such retrospect, so that, after a longer period of practice, one will be able to form a complete picture within a brief span of time. This looking at one's experiences backward has a special value for spiritual training for the reason that it brings the soul to a point where it is able to release itself in thinking from the previous habit of merely following in thought the course of everyday events. In thought-retrospect one visualizes correctly, but one is not held to the sensory course of events. One needs this exercise to familiarize oneself with the spiritual world. Thought strengthens itself in this way in a healthy manner. It is therefore also good not only to review in retrospect one's daily life, but to retrace in reverse order, for instance, the course of a drama, a narrative, or a melody.—More and more it will become the ideal for the student to relate himself to the life events he encounters in such a way that, with inner certainty and soul tranquility, he allows them to approach him and does not judge them according to his soul condition, but according to their inner significance and their inner value. It is just by looking upon this ideal that he will create for himself the soul basis for the surrender of himself to the above described meditations on symbolic and other thoughts and feelings.

[ 31 ] The conditions described here must be fulfilled, because supersensible experience is built upon the foundation on which one stands in everyday soul life before one enters the supersensible world. In a twofold manner all supersensible experience is dependent upon the starting point at which the soul stands before it enters into this world. Anyone who, from the beginning, does not consider making a healthy judgment the foundation of his spiritual training will develop in himself supersensible faculties with which he perceives the spiritual world inexactly and incorrectly. His spiritual organs of perception will, so to speak, unfold incorrectly. Just as one cannot see correctly in the sense world with eyes that are faulty and diseased, one cannot perceive correctly with spiritual organs that have not been constructed upon the foundation of a healthy capacity for judgment.—Whoever makes the start with an immoral soul condition elevates himself to the spiritual world in a way by which his spiritual perception becomes stupefied and clouded. He stands confronting the supersensible worlds like someone observing the sensory world in a stupor. Such a person will, to be sure, make no important statements. The spiritual observer in his state of stupor is, however, more awake than a human being in everyday consciousness. His assertions, therefore, will become errors in regard to the spiritual world.

[ 32 ] The inner excellence of the stage of imaginative cognition is attained through the fact that the soul meditations described are supported by what we may call familiarizing oneself with sense-free thinking. If one forms a thought based upon observation in the physical sense world, this thought is not sense-free. It is, however, not a fact that man is able to form only such thoughts. Human thought does not need to become empty and without content when it refuses to be filled with the results of sense-observations. The safest and most evident way for the student of the spiritual to acquire such sense-free thinking is to make his own, in thinking, the facts of the higher world that are communicated to him by spiritual science. It is not possible to observe these facts by means of the physical senses. Nevertheless, the student will notice that they can be grasped mentally if he has sufficient patience and persistence. We are not able to carry on research in the higher worlds without training, nor can we make observations in that world; yet without higher training we are able to understand the descriptions of spiritual researchers, and if someone asks, “How can I accept in good faith what these researchers say since I am unable to perceive the spiritual world myself?” then this is completely unfounded. For it is entirely possible merely by reflecting on what is given, to attain the certain conviction that what is communicated is true, and if anyone is unable to form this conviction through reflection, it is not because it is impossible to believe something one cannot see, but solely because his reflection has not been sufficiently thorough, comprehensive and unprejudiced. In order to gain clarity in regard to this point we must realize that human thinking, when it arouses itself with inner energy, is able to comprehend more than is usually presumed. For in thought itself an inner entity is already present that is connected with the supersensible world. The soul is usually not conscious of this connection because it is accustomed to developing the thought faculty only by employing it in the sense world. It therefore regards communications from the super-sensible world as something incomprehensible. These communications, however, are not only comprehensible to a mode of thinking taught through spiritual training, but for every sort of thinking that is fully conscious of its own power and that wishes to employ it.—By making what spiritual research offers increasingly one's own, one accustoms oneself to a mode of thinking that does not derive its content from sense-observations. We learn to recognize how, in the inner reaches of the soul, thought weaves into thought, how thought seeks thought, although the thought associations are not effected by the power of sense-observation. The essential in this is the fact that one becomes aware of how the thought world has an inner life, of how one, by really thinking, finds oneself already in the region of a living supersensible world. span class="paragraphMarker">[ 33 ] One says to oneself, “There is something in me that fashions a thought organism; I am, nevertheless, at one with this something.” By surrendering oneself to sense-free thinking one becomes conscious of the existence of something essential flowing into our inner life, just as the characteristics of sense objects flow into us through the medium of our physical organs when we observe by means of our senses. The observer of the sense world says to himself, “Outside in space there is a rose; it is not strange to me, for it makes itself known to me through its color and fragrance.” One needs now only to be sufficiently unprejudiced in order to say to oneself when sense-free thinking acts in one, “Something real proclaims its presence in me that binds thought to thought, fashioning a thought organism.” But the sensations experienced by observing the objects of the outer sense world are different from the sensations experienced when spiritual reality manifests itself in sense-free thinking. The observer of sense objects experiences the rose as something external to himself. The observer who has surrendered himself to sense-free thought feels the spiritual reality announcing itself as though it existed within him, he feels himself one with it. Whoever, more or less consciously, only admits as real what confronts him like an external object, will naturally not be able to have the feeling, “Whatever has the nature of being in itself may also announce itself to me by my being united with it as though I were one with it.” In order in this regard to see correctly, one must be able to have the following inner experience. One must learn to distinguish between the thought associations one creates arbitrarily and those one experiences in oneself when one silences this arbitrary volition. In the latter case one may then say, “I remain quite silent within myself; I produce no thought associations; I surrender myself to what ‘thinks in me.’ ” Then one is fully justified in saying, “Something possessing the nature of being acts within me,” just as one is justified in saying, “A rose acts upon me when I see its red color, when I smell its fragrance.”—In this connection, there lies no contradiction in the fact that the content of one's thoughts is derived from the communications of the spiritual researcher. The thoughts are, indeed, already present when one surrenders to them; but one cannot think them if one does not, in every case, re-create them anew within the soul. What is important is the fact that the spiritual researcher calls up thoughts in his listeners and readers that they must first draw forth out of themselves, while the one who describes sense reality points to something that may be observed by listeners and readers in the sense world.

[ 34 ] (The path is absolutely safe upon which the communications of spiritual science lead us to sense-free thinking. There is, however, still another path that is safer and above all more exact, but it is also more difficult for many human beings. This path is presented in my books, A Theory of Knowledge Based on Goethe's World Conception, and Philosophy of Freedom. These writings offer what human thought can acquire if thinking does not give itself up to the impressions of the physical-sensory world, but only to itself. It is then pure thought, which acts in the human being like a living entity, and not thought that merely indulges in memories of the sensory. In the writings mentioned above nothing is inserted from the communications of spiritual science itself. Yet it is shown that pure thinking, merely active within itself, may throw light on the problems of world, life, and man. These writings stand at an important point intermediate between cognition of the sense world and that of the spiritual world. They offer what thinking can gain when it elevates itself above sense-observation, while still avoiding entering upon spiritual research. Whoever permits these writings to act upon his entire soul nature, stands already within the spiritual world; it presents itself to him, however, as a world of thought. He who feels himself in the position to permit such an intermediate stage to act upon him, travels a safe path, and through it he is able to gain a feeling toward the higher world that will bear for him the most beautiful fruit throughout all future time.)

[ 35 ] The object of meditation on the previously characterized symbolic mental images and feelings is, correctly speaking, the development of the higher organs of perception within the human astral body. They are created from the substance of this astral body. These new organs of observation open up a new world, and in this new world man becomes acquainted with himself as a new ego. The new organs of observation are to be distinguished from the organs of the physical sense world through the fact of their being active organs. Whereas eyes and ears remain passive, permitting light and sound to act upon them, the soul-spirit organs of perception are continually active while perceiving and they seize upon their objects and facts, as it were, in full consciousness. This results in the feeling that soul-spirit cognition is the act of uniting with the corresponding facts, is really a “living within them.”—The soul-spirit organs that are being individually developed may, by way of comparison, be called “lotus flowers,” according to the forms which they present imaginatively to supersensible consciousness. (Granted, it must be clear that such a designation has nothing more to do with the case than the expression “chamber” has to do with the case when we speak of the “chamber of the heart.”) Through quite definite methods of inner meditation the astral body is affected in such a way that one or another of the soul-spirit organs, one or another of the “lotus flowers,” is formed. After all that has been described in this book it ought to be superfluous to accentuate the fact that these “organs of observation” are not to be imagined as something that, in the mental representation of its sense-image, is a picture of its reality. These “organs” are supersensible and consist of a definitely formed soul activity; they exist only as far and as long as this soul activity is practiced. The existence of these organs in the human being produces nothing of a sensory character any more than human thinking produces some sort of a physical “vapor.” Whoever insists on visualizing the supersensory as something sensory becomes involved in misunderstandings. In spite of the superfluity of this remark, it is made here because again and again there are those who accept the supersensory as a fact, but who, in their thoughts, desire only what is sensory, and because again and again there appear opponents of supersensory cognition who believe that the spiritual researcher speaks of “lotus flowers” as though they were delicate, physical structures. Every correct meditation that is made in regard to imaginative cognition has its effect upon one or another organ. (In my book, Knowledge of the Higher Worlds and Its Attainment, certain methods of meditation, and exercises that affect one or another of the organs, are outlined.) Proper training sets up the several exercises of the student of the spiritual and arranges them to follow one another so that the organs are able to develop correspondingly, either singly, in groups, or consecutively. In connection with this development the spiritual student must have great patience and endurance. Anyone having only the measure of patience possessed, as a rule, by most human beings through the ordinary relationships of life will find that this does not suffice. For it takes a long time, often a very long time, before the organs are sufficiently developed to permit their employment by the spiritual student in perceiving the spiritual world. This is the moment when something occurs for him that may be called illumination, in contrast to the preparation or purification consisting of the exercises that develop the organs. (We speak of purification, because the corresponding exercises purify the student in a certain sphere of his inner life of all that springs only from the sensory world of observation.) It may happen that the student, even before his actual illumination occurs, may experience repeatedly “flashes of light” coming from a higher world. He should accept such experiences gratefully. Through them he can already become a witness for the spiritual world. But he should not waver if this does not occur during this period of preparation, which may perhaps seem to him altogether too long. If he exhibits any impatience whatever “because he does not yet see anything,” he has not yet gained the right attitude toward a higher world. This attitude can only be grasped by someone for whom the exercises performed in his training can be, as it were, an end in themselves. These exercises are, in truth, work performed on the soul-spirit nature, that is to say, on the student's own astral body, and although he “sees nothing,” he may “feel” that he is working on his soul-spirit nature. If, however, one forms a definite opinion right at the beginning of what one actually expects to “see,” one will not have this feeling. Then one will consider as nothing what in truth is of immeasurable significance. But one should be subtly observant of everything one experiences during the exercises and that is so fundamentally different from all experiences in the sense world. One will then certainly notice that one's astral body, upon which one is working, is not a neutral substance, but that in it there lives a totally different world of which one knows nothing in one's life of the senses. Higher beings are working upon the astral body, just as the outer physical-sensory world works upon the physical body, and one encounters this higher life in one's own astral body if one does not close oneself to it. If someone repeatedly says to himself, “I perceive nothing!” then, in most cases, he has imagined that spiritual perception must take place in this or that manner, and because he does not perceive what he imagines he should see, he says, “I see nothing!”

[ 36 ] If the student has acquired the right attitude toward the exercises of spiritual training, they will constitute something for him that he loves more and more for its own sake. He then knows that through the practice itself he stands in a world of soul and spirit, and with patience and serenity he awaits what will result. This attitude may arise in the consciousness of the student most favorably in the following words, “I will do everything that is proper in the way of exercises, and I know that just as much will come to me at the proper time as is important for me. I do not demand it impatiently, but I am ever ready to receive it.”

It is not valid to object that “the spiritual student must thus grope about in the dark, perhaps for an immeasurably long time; for he can only know clearly that he is on the right path in his exercises when the results appear.” It is untrue that only results can bring knowledge of the correctness of the exercises. If the student takes the right attitude toward them, he finds that the satisfaction he draws from the practice gives him the assurance that what he is doing is right; he does not have to wait for the results. Correct practice in the sphere of spiritual training calls forth satisfaction that is not mere satisfaction, but knowledge that is to say, the knowledge that he is doing something which convinces him that he is making progress in the right direction. Every spiritual student may have this knowledge at every moment, provided he is subtly attentive to his experiences. If he does not employ this attention then the experiences escape him, as is the case with a pedestrian who, lost in thought, does not see the trees on both sides of the road, although he would see them were he to direct his attention to them.—It is not at all desirable that a result be hastened different from the one that must always occur from correct practice. For this result might easily be only the smallest part of what should actually appear. In regard to spiritual development a partial success is often the reason for a strong retardation of the complete success. The movement among such forms of spiritual life that correspond to the partial success dulls the sensitivity in regard to the influences of the forces that lead to higher stages of evolution, and what we may have gained by having “peered” into the spirit world is only an illusion, for this “peering” cannot furnish the truth, but only a mirage.

[ 37 ] The psycho-spiritual organs, the lotus flowers, are fashioned so as to appear to supersensible consciousness, in the student undergoing training, as though located in the neighborhood of certain organs of the physical body. From among these soul organs the following will be mentioned here. First, the one that is felt between the eyebrows—the so-called two-petalled lotus flower; the one in the neighborhood of the larynx—the sixteen-petalled lotus flower; a third in the heart region—the twelve-petalled lotus flower; a fourth in the region of the solar plexus. Other similar organs appear in the neighborhood of other parts of the physical body. (The names “two-petalled” or “sixteen-petalled” may be used because the corresponding organs may be likened to flowers of a corresponding number of petals.)

[ 38 ] One becomes conscious of the lotus flowers through the astral body. The moment one has developed one or another of these organs, one is aware of its existence. One feels that one can employ it and through its use really enter into a higher world. The impressions that one receives from that world still resemble in many ways those of the physical-sensory world. He who possesses imaginative cognition will be able to speak of the new, higher world in such a way that he designates the impressions as sensations of heat or cold, as perceptions of tones and words, as effects of light and color, for he experiences them as such. But he is aware that these perceptions in the imaginative world express something quite different from sense reality. He recognizes that behind them stand not physical material, but soul-spirit causes. If he experiences something like an impression of heat, he does not, for instance, ascribe it to a piece of hot iron, but he considers it the outflow of a soul process that, up to the present, he has only known in his inner soul-life. He knows that behind imaginative perceptions stand soul and spiritual things and processes just as behind physical perceptions stand material physical beings and facts.—Beside this similarity of the imaginative with the physical world there is, however, a significant difference. Certain phenomena in the physical world appear quite different in the imaginative world. In the former can be observed a continual growth and decay of things, an alternation of birth and death. In the imaginative world a continual transformation of one thing into another takes the place of these phenomena. One sees, for example, the decay of a plant in the physical world. In the imaginative world, in proportion to the withering of the plant the growth of another formation makes its appearance that is not perceptible physically and into which the decaying plant is gradually transformed. When the plant has disappeared, this formation stands completely developed in its place. Birth and death are ideas that lose their significance in the imaginative world. In their place appears the concept of transformation of one thing into another.—Because this is so, the truths about the being of man become accessible to imaginative cognition, truths that have been described in Chapter 2 of this book, entitled “The Essential Nature of Mankind.” To physical-sensory perception only the processes of the physical body are perceptible. They occur in the “region of birth and death.” The other members of human nature—life body, sentient body, and ego—come under the law of transformation, and perception of them is acquired through imaginative cognition. Whoever has advanced to this point perceives the releasing itself from the physical body of what at death continues to live on in another state of existence.

[ 39 ] Development, however, does not stop with the imaginative world. The human being who might wish to stop in this world would perceive the beings undergoing transformation, but he would be unable to explain the processes of transformation; he would be unable to orientate himself in the newly attained world. The imaginative world is an unstable region. In it there exist everywhere constant motion and transformation; nowhere are there points of rest. Such points of rest are attained by man only when he has developed himself beyond the stage of imaginative cognition to the stage that may be called “cognition through inspiration.”—It is not necessary that a person who seeks cognition of the supersensible world develop himself in such a way that he advance first to the possession of a full degree of imaginative cognition, and then only advance to “Inspiration.” His exercises may be so arranged that what may lead to imagination and to inspiration proceeds hand in hand. He will then, after a certain time, enter a higher world in which he not only perceives, but in which he is able to orientate himself, and which he can interpret. To be sure, this progress will, as a rule, be of such a character that first of all some of the phenomena of the imaginative world manifest themselves to him; then after a time he will experience the feeling, “Now I am beginning to orientate myself.”—The world of inspiration is, nevertheless, something quite new in comparison with the world of mere imagination. Through the latter one perceives the transformation of one process into another; through the former one learns to know the inner qualities of beings who transform themselves. Through imagination one learns to know the soul-expression of beings; through inspiration one penetrates into their inner spiritual nature. One recognizes above all a host of spiritual beings and discerns a great number of relationships between one being and another. One has to deal with a multitude of individual beings also in the physical-sensory world; in the world of inspiration, however, this multitude is of a different character. There each being has a quite definite relationship to others, not as in the physical world through external influences, but through its inner constitution. If we perceive a being in the world of inspiration, there is no evidence of an outer influence upon another being, which might be compared with the effect of one physical being upon another, but a relationship exists between two beings through their inner constitution. Let us compare this relationship with a relationship in the physical world, by selecting for comparison the relationship between the separate sounds or letters of a word. Take, for instance, the word “man.” It is produced through the concordance of the sounds m-a-n. There is no impulse or other external influence passing over from the m to the a; both sounds act together within the whole through their inner constitution. Therefore observation in the world of inspiration may only be compared with reading,—and the beings in the world of inspiration act upon the observer like the letters of an alphabet, which he must learn to know and the interrelationships of which must unfold themselves to him like a supersensible script. Spiritual science, therefore, may call cognition through inspiration—speaking figuratively—the reading of secret or occult script.

[ 40 ] How we may read by means of this occult script, and how we may communicate what is read, will now be made clear by means of the preceding chapters of this book itself. How the human being takes shape out of various members was described at the very outset. It was then shown how the cosmic being, within which the human being develops, passes through the various states of Saturn, Sun, Moon, and Earth. The perceptions through which one can, on the one hand, cognize the members of the human being and, on the other, the consecutive states of the Earth and its preceding transformations, disclose themselves to imaginative knowledge. It is, however, also necessary that it be known what relationships exist between the Saturn state and the human physical body, the Sun state and the ether body, and so forth. It must be shown that the germinal human physical body has come already into existence during the Saturn state, and that it has evolved further to its present form during the Sun, Moon, and Earth states. It was necessary to show also, for example, what transformations have taken place within the human being as a result of the separation of the sun from the Earth, and similarly through the separation of the moon. It was necessary also to describe the powers and beings who co-operated in order that such transformations could occur in humanity as are expressed in the transformations during the Atlantean period and also during the successive periods of the ancient Indian, the ancient Persian, the Egyptian cultures, and the subsequent periods of culture. The description of these relationships does not result from imaginative perception, but from cognition through inspiration, by reading the occult script. For this sort of “reading” the perceptions of imagination are like letter symbols or sounds. This “reading,” however, is not only necessary for the purpose of explaining what has just been described, but it would be impossible to understand the life course of the whole human being were it only perceived through imaginative cognition. One would perceive, indeed, how the soul-spiritual members are released at death from what remains in the physical world, but one would not understand the relationships between what happens to the human being after death and the preceding and succeeding states, were one unable to orientate oneself within the imaginatively perceived.. Without cognition through inspiration the imaginative world would remain like writing at which we stare but which we cannot read.

[ 41 ] When the student of the spiritual advances from imagination to inspiration he soon sees how incorrect it would be to relinquish the understanding of the macrocosmic phenomena and to limit himself only to facts that, so to say, touch upon immediate human interests. Someone who is not initiated into these things might well say the following. “It appears to me only necessary to learn about the fate of the human soul after death; if I am told something about that, it will suffice; why does spiritual science wish to demonstrate such distant things as the Saturn or Sun state, and the sun and moon separation, and so forth?” Anyone properly informed about these things learns that real knowledge of what he wishes to know is never acquired without an understanding of what seems to him so unnecessary. A description of the human states after death remains completely unintelligible and worthless if man is unable to connect them with concepts that are derived from such remote matters. Even the simplest observation of the scientist of the supersensible makes his acquaintance with such things necessary. If, for example, a plant makes the transition from blossom to fruit, the human observer of the supersensible sees a transformation taking place in an astral being that during the period of flowering has overshadowed the plant from above and enclosed it like a cloud. Had the fructification not occurred, then this astral being would have made a transition into quite a different shape from the one it has assumed in consequence of fructification. Now one understands the entire process perceived by supersensible observation, if one has learned to understand its nature through the macrocosmic process through which the Earth and all its inhabitants have passed at the time of the sun separation. Before fructification, the plant is in a position similar to the entire Earth prior to the sun separation. After fructification, the plant blossom shows itself in a condition similar to the Earth after the sun had severed itself and the moon forces were still present in it. If one has made one's own the concepts that may be gained by studying the sun separation, one then understands adequately the meaning of the process of plant fructification. One will say that the plant is in a sun state before fructification, in a moon state after it. For it is a fact that even the smallest process in the world may be grasped only if we recognize that it constitutes a copy of macrocosmic processes. Otherwise its very nature remains unintelligible, just as Raphael's Madonna would remain unintelligible if nothing were to be seen but a small blue speck when the rest of the picture were covered up. Everything that occurs in the human being is a copy of macrocosmic processes that have to do with his existence. If one wishes to understand the observations of supersensible consciousness concerning the phenomena occurring between birth and death, and again between death and rebirth, one can do this if one has acquired the faculty of deciphering the imaginative observations through the concepts acquired by the study of the macrocosmic processes.—This study gives us the key to the comprehension of human life. Therefore, in the sense of spiritual science, observation of Saturn, Sun, and Moon is at the same time observation of man.

[ 42 ] Through inspiration one acquires the knowledge of the relationships between the beings of the higher world. It is possible through a higher stage of cognition to understand the inner nature of these beings themselves. This stage of cognition may be designated intuitive cognition. (Intuition is a word misused in everyday life for an obscure, uncertain insight into a fact, that is, for a certain idea which at times agrees with truth but the justification of which is at the time not provable. What is meant here has naturally nothing to do with this sort of intuition. Intuition denotes here a cognition of the highest, most illuminating clarity, and, if one has it, one is conscious in the fullest sense of its justification.)—To have knowledge of a sense-being means to stand outside it and to judge it according to the external impression. To have knowledge of a spiritual being through intuition means to have become completely one with it, to have become united with its inner nature. Step by step the student of the spiritual ascends to such knowledge. Imagination leads him to sense the perceptions no longer as outer characteristics of beings, but to recognize in them the outpouring of something psycho-spiritual; inspiration leads him further into the inner nature of beings. He learns through it to understand what these beings are to each other; with intuition he penetrates into the beings themselves.—The significance of intuition also may be shown by the descriptions given in this book. In the preceding chapters, not only the course of Saturn, Sun, and Moon evolutions was described, but it was told that beings participate in this development in the most varied ways. Thrones or Spirits of Will, Spirits of Wisdom, of Motion, and others were mentioned. In the Earth evolution mention was made of the spirits Lucifer and Ahriman. The construction of the cosmos was traced back to the beings who participate in it. What may be learned about these beings is won through intuitive cognition. This faculty is also necessary if one wishes to have a knowledge of the course of human life. What is released after death from the human bodily nature goes through various states in the subsequent period. The states directly after death might be described in some measure through imaginative cognition.

What, however, takes place when man advances further into the period between death and rebirth would have to remain quite unintelligible to imaginative cognition, if inspiration did not come to the rescue. Only inspiration is able to discover what may be said about the life of man in the land of spirits after purification. Then something appears for which inspiration no longer suffices, where it reaches, so to say, the limits of understanding. There is a period in human evolution between death and rebirth when the being of man is accessible only to intuition. This part of the being of man, however, is always present in him; and if we wish to understand it according to its true inner nature, we must investigate it by means of intuition also in the period between birth and death. Whoever wished to fathom the nature of man by means of imagination and inspiration alone, would miss the innermost processes of his being that take place from incarnation to incarnation. Only intuitive cognition, therefore, makes possible an adequate research into repeated earth lives and into karma. The truth communicated about these processes must originate from research by means of intuitive cognition.—If man himself wishes to have a knowledge of his own inner being, he can only acquire this through intuition. By means of it he perceives what progresses in him from earth life to earth life.

[ 43 ] Man is able to attain knowledge by means of inspiration and intuition only through soul-spirit exercises. They resemble those that have been described as meditation for the attainment of imagination. While, however, those exercises that lead to imagination are linked to the impressions of the sensory-physical world, this link must disappear more and more in the exercises for inspiration. In order to make clear to himself what has to happen there, let a person consider again the symbol of the rose cross. If he ponders upon this symbol he has an image before him, the parts of which have been taken from the impressions of the sense world: the black color of the cross, the roses, and so forth. The combining of these parts into a rose cross has not been taken from the physical sense world. If now the student of the spirit attempts to let the black cross and also the red roses as pictures of sense realities disappear entirely from his consciousness and only to retain in his soul the spiritual activity that has combined these parts, then he has a means for meditation that leads him by degrees to inspiration. One may place the following question before one's soul. What have I done inwardly in order to combine cross and rose into a symbol? What I have done—my own soul process—I wish to hold fast to; I let the picture itself, however, disappear from my consciousness. Then I wish to feel within me all that my soul has done in order to bring the image into existence, but I do not wish to hold the image itself; I wish to live quite inwardly within my own activity, which has created the image. Thus, I do not intend to meditate on an image, but to dwell in my own image-creating soul activity. Such meditation must be carried out in regard to many symbols. This then leads to cognition through inspiration. Another example would be the following. One meditates on the thought of a growing and decaying plant. One allows to arise in the soul the image of a slowly growing plant as it shoots up out of the seed, as it unfolds leaf on leaf, until it develops flower and fruit. Then again, one meditates on how it begins to fade until its complete dissolution. One acquires gradually by meditating on such an image a feeling of growth and decay for which the plant remains a mere symbol. From this feeling, if this exercise is continued with perseverance, there may arise the imagination of the transformation that underlies physical growth and decay. If one wishes, however, to attain the corresponding state of inspiration, one has to carry out the exercise differently. The student must recall his own soul activity that has gained the visualization of growth and decay from the image of the plant. He must now let the plant disappear completely from consciousness and only meditate upon what he has himself done inwardly. Only through such exercises is it possible to ascend to inspiration. In the beginning it will not be entirely easy for the student of the spirit to comprehend completely how he should go about such an exercise. The reason for this is that the human being who is accustomed to have his inner life determined by outer impressions immediately finds himself uncertain and wavering when he has to unfold a soul-life that has discarded all connection with outer impressions. In a still higher degree than in the acquiring of imagination the student must be clear, in regard to these exercises that lead to inspiration, that he ought only to carry them out when he accompanies them with all those precautionary measures that can lead to safeguarding and strengthening of his power of discrimination, his life of feeling, and his character. If he takes these precautions, then he will have a twofold result. In the first place, he will not, through these exercises, lose the equilibrium of his personality during supersensible perception; secondly, he will at the same time gain the faculty of being able actually to carry out what is required in these exercises. He will maintain in regard to them that they are difficult only so long as he has not yet acquired a quite definite soul condition, quite definite feelings and sensations. He will soon gain understanding and also ability for the exercises, if in patience and perseverance he fosters in his soul such inner faculties as favor the unfolding of supersensible knowledge. If he grows accustomed to withdrawing into himself frequently in such a way that he is less concerned with brooding on himself than with quietly arranging and working over his life-experiences, he will gain much. He will see that his thoughts and feelings are enriched if he brings one life-experience into relationship with another. He will become aware to what a high degree he experiences something new not only by having new impressions and new experiences, but also by permitting the old to work in him. If he sets to work in such a way that he lets his experiences, indeed, even his acquired opinions, play back and forth as though he were not at all involved in them with his sympathies and antipathies, with his personal interests and feelings, he will prepare an especially good soil for the forces of supersensible cognition. He will develop, in truth, what may be called a rich inner life. The question of chief importance here, however, is equanimity and equilibrium of the soul qualities. Man is only too easily inclined, if he surrenders himself to a certain soul activity, to fall into one-sidedness. For example, if he becomes aware of the advantage of inner meditation and of dwelling in his own thought world, he may develop such an inclination toward it that he begins to shut himself off from the impressions of the outer world. This, however, leads to the withering and devastation of the inner life. Those go the farthest who preserve, alongside the ability to withdraw inwardly, an open receptivity to all impressions of the outer world. One need not think here merely of the so-called important impressions of life, but every man in every situation—even in the poorest surroundings—may have sufficient experiences if he only keeps his mind sufficiently receptive. One need not seek the experiences; they are present everywhere.—Of special importance also is the way experiences are transformed in the human soul. For example, somebody may discover that a person revered by him or others has this or that quality that may be viewed as a fault of character. Such an experience may cause the human being to meditate in a twofold manner. He may simply say to himself, “Now, that I have recognized this fault, I can no longer revere this person in the same way as formerly.” Or he may pose the following question to himself, “How does it happen that this revered person is afflicted with this fault? Should I not consider that this fault is not merely a fault, but something due to the circumstances of this person's life, perhaps even to his great capacities?” A human being posing this question to himself will perhaps arrive at the result that his reverence is not in the least to be decreased by the discovery of such a fault. He will have learned something every time he goes through such an experience; he will have added something to his understanding of life. It would, however, certainly be disastrous to the human being were he to let himself be misled by the merit of such a view of life to excuse everything he possibly can in people and things for whom he has a preference, or even to form the habit of disregarding all faults because it brings him advantage for his inner development. This will not be the case if he has the subjective impulse not merely to censure faults but to understand them; it will occur when this attitude is demanded by the case in question, regardless of the gain or loss to him who judges. It is entirely correct that one cannot learn through condemning faults, but only through understanding them. If, however, because of understanding, one should entirely exclude disapproval, one would not get very far either. Here also it is not a question of one-sidedness in either direction, but of equanimity and equilibrium of the soul powers.—It is especially so with a soul quality that is of great significance for the development of the human being; this is what is called the feeling of reverence or devotion. Those who have developed this feeling in themselves or possess it from the outset through a fortunate gift of nature have an excellent basis for the forces of supersensible knowledge. The person who in childhood or youth has been able to look up with self-surrendering admiration to personalities as though to high ideals, possesses something at the foundation of his soul in which supersensible cognition thrives especially well. And whoever with mature judgment in later life looks upon the starry heavens and feels with wonder in complete surrender the revelation of exalted powers makes himself thus mature for knowledge of supersensible worlds. Something similar is the case with those who are able to admire the forces ruling in human life, and it is not of little importance if we, even as mature human beings, can have reverence to the highest degree for other men whose worth we divine or believe we know. Only where such reverence is present can the view into the higher world open up. The person who is unable to revere will in no way advance very far in his knowledge. Whoever does not wish to acknowledge anything in the world will find that the essential nature of things is closed to him.—The person, however, who permits himself to be misled, through an unrestrained feeling of reverence and surrender, to deaden in himself a healthy consciousness of self and self-confidence sins against the law of equanimity and equilibrium. The student will continually work on himself in order to make himself more and more mature; he is then justified in having confidence in his own personality and in having faith that its powers will continually increase. If he achieves correct feelings in this direction he may say to himself, “In me there lie hidden forces and I can draw them forth from my inner being. Therefore, when I see something that I must revere because it stands above me, I need not only revere it, but I may hope to develop myself to such a degree that I become similar to what I revere.”

[ 44 ] The greater the capacity of a human being to direct his attention to certain processes of life with which his personal judgment is not, at the outset, familiar, the greater the possibility for him to lay the foundation for a development into the spiritual worlds. An example may make this clear. A man is in a certain situation in life where he may perform a certain deed or leave it undone. His judgment suggests to him: Do this! But there may be a certain inexplicable something in his feelings that holds him back from the deed. Now it may be that he does not pay any attention to this inexplicable something that seeks to restrain him, but simply performs the deed, according to his capacity to judge. Or he may surrender to the urge of this inexplicable something and leave the deed undone. If he then follows up the matter further it may become evident that evil would have been the result had he followed his judgment, but that by non-performance of the deed, a blessing has ensued. Such an experience may lead man's thoughts into a quite definite direction. He may say to himself, “Something lives in me that is a better guide than my present capacity of judgment. I must hold my mind open to this ,something in me that cannot at all be reached by the present degree of my capacity of judgment.” The soul is benefited to the highest degree when it directs its attention toward such occurrences in life. It then becomes aware, as though in a state of healthy premonition, that something exists in man that transcends his present ability to judge. Through such attention the human being directs his efforts toward an extension of soul-life, but here also it is possible that one-sidedness may result that is dangerous. Whoever were to form the habit of disregarding his judgment because his “premonitions” impel him to this or that, would become the plaything of all sorts of uncertain impulses, and from such a habit it is not a great distance to complete lack of judgment and superstition.—Any sort of superstition is fatal to the student of the spiritual. He acquires the possibility of penetrating in a true way into the regions of spiritual life only by guarding himself carefully against superstition, fantastic ideas, and day-dreaming. No one can enter the spirit world in the right way who is happy in experiencing something that “cannot be grasped by the human mind.” A preference for the “inexplicable” certainly makes no one a student of the spirit. He must completely abandon the notion that “a mystic is someone who presumes wherever it suits him something inexplicable and unfathomable in the world.” The student shows the proper feeling by acknowledging this existence of hidden forces and beings everywhere, but also by assuming that the uninvestigated may be investigated if the necessary powers are present.

[ 45 ] There is a certain attitude of soul that is important for the student of the spirit at every stage of his development. This consists in not directing his desire for knowledge in a one-sided way by asking, “How may this or that question be answered?” but by asking, “How do I develop this or that ability in myself?” If then by inner patient work in himself this or that faculty is developed, the answer to certain questions is received. Students of the spirit will always foster this attitude of soul. Through this they are led to work on themselves, to make themselves more and more mature, and to renounce the desire to force answers to certain questions. They will wait until such answers come to them.—If, however, they become one-sided here also, they will not advance properly. The student may also have the feeling at a certain point of his development that he, with the degree of his ability, can himself answer the most sublime questions. Here also equanimity and equilibrium play an important role in the attitude of soul.

[ 46 ] Many more soul faculties could be described, the fostering and development of which are beneficial when the student strives by means of exercises to attain inspiration. In all of them, we should have to emphasize that equanimity and equilibrium are the soul faculties upon which everything depends. They prepare the understanding and the ability to carry out the exercises outlined for the purpose of acquiring inspiration.

[ 47 ] The exercises for the attainment of intuition demand that the student cause not only the images, to which he has surrendered himself in acquiring imagination, to disappear from his consciousness, but also the life within his own soul activity into which he has immersed himself for the acquirement of inspiration. He should then literally retain nothing in his soul of previously known outer or inner experiences. Were there to be, however, nothing left in his consciousness after this discarding of outer and inner experiences, that is to say, were his consciousness then entirely to disappear and he to sink down into unconsciousness, this would then make it clear to him that he had not yet made himself mature enough to undertake exercises for intuition; he would then have to continue the exercises for imagination and inspiration. A time will surely come when the consciousness is not empty after the soul has discarded all inner and outer experiences, but when, after this discarding, something remains in consciousness as an effect, to which we then may surrender in meditation just as we had previously surrendered to what owes its existence to outer or inner impressions. This something is of a quite special character. It is, in contrast to all preceding experiences, something entirely new. When one experiences it one knows, “This I have not known before. It is a perception just as the real tone, heard by the ear, is a perception, but this something can only enter my consciousness through intuition, just as the tone can only enter my consciousness through the ear.” Through intuition man's impressions are stripped of the last trace of the sensory-physical; the spiritual world now begins to open itself to cognition in a form that no longer has anything in common with the qualities of the physical world of the senses.

[ 48 ] Imaginative consciousness is attained through the development of the lotus flowers in the astral body. Through the exercises that are undertaken for acquiring inspiration and intuition, certain definite motions, forms, and currents appear in the human ether or life body that were not present previously. They are in fact the organs through which man adds to the scope of his faculties the “reading of the occult script,” and what lies beyond it. The changes in the ether body of a human being who has attained inspiration and intuition present themselves to supersensible cognition in the following manner. Somewhere in the neighborhood of the physical heart a new center becomes conscious in the ether body, which develops into an etheric organ. From this organ, movements and currents flow to the various members of the human body in the most manifold way. The most important of these currents flow to the lotus flowers, permeating them and their various petals, then proceeding outward, pouring themselves like radiations into external space. The more the human being is developed, the greater the sphere around him within which these radiations are perceptible. The center in the region of the heart does not, however, develop immediately at the start of correct training. It is first prepared. There appears, to begin with, a temporary center in the head; this then moves down into the neighborhood of the larynx and finally settles in the region of the physical heart. Were its development irregular, then the organ of which we have been speaking might immediately be formed in the neighborhood of the heart. In that case there would be danger that the student, instead of attaining quiet and factual supersensible perception, would become a visionary and fantast. As he develops further, the student acquires the ability to free the currents and structures of his ether body from his physical body and to use them independently. In doing this, the lotus flowers serve him as organs through which he brings the ether body into motion. Before this occurs, however, special currents and radiations must have formed in the sphere of the ether body, enclosing it like a fine network and making it into a self-contained being. If that has happened, the movements and currents taking place in the ether body are able to come into unhindered contact with the outer world of soul and spirit and to unite with it, so that outer occurrences in the realm of soul and spirit and inner events in the human ether body flow into one another. If that happens, the moment has arrived when man perceives the world of inspiration consciously. This cognition occurs in a different way from cognition in the sensory-physical world. In the latter we gain perceptions through the senses and form from them mental images and concepts. This is not the case with the knowledge derived from inspiration. What one knows is immediately present in the act; there is no reflection after perception. What sensory-physical cognition gains only afterwards in concepts is, in inspiration, given simultaneously with perception. Man would therefore merge with the environment of soul and spirit and would not be able to distinguish himself from it had he not developed the above characterized network in the ether body.

[ 49 ] If the exercises leading to intuition are carried out, their effect extends not only to the ether body, but right down into the supersensible forces of the physical body. One should not, however, think that in this way effects take place in the physical body that are accessible to everyday sensory observation. These are effects that only supersensory cognition can judge. They have nothing whatever to do with external cognition. They are the results of the maturity of consciousness, when the latter is able to have experiences in intuition, in spite of the fact that it has excluded all previously known outer and inner experiences.—The experiences of intuition are delicate, intimate, and subtle, and the human physical body is, at the present stage of its evolution, coarse in comparison. It offers therefore a strong hindrance to the success of intuition exercises. If these are continued with energy and persistence and with the requisite inner tranquility, the powerful hindrances of the physical body are finally overcome. The student notices this by the fact that gradually certain expressions of the physical body that formerly took place unconsciously now come under his control. He notices it also by the fact that for a short time he feels the need, for example, so to control the breath that it comes into a sort of concord or harmony with what the soul performs in the exercises or otherwise in inner meditation. The ideal of the development is that no exercises be made at all by means of the physical body itself, also no breathing exercises, but that everything that occurs in the physical body in this way should only come about as a consequence of pure intuition exercises.

[ 50 ] If the student of the spirit ascends upon the path into the higher worlds of knowledge, he notices at a certain stage that the cohesion of the forces of his personality assumes a different form from the one in the physical-sensory world, where the ego effects a uniform co-operation of the soul forces, of thinking, feeling, and willing. These three soul forces stand always in a certain relationship to each other in the conditions of ordinary human life. One sees, for example, a certain object in the outer world. It pleases or displeases the soul. That is to say, of necessity the visualizing of a thing will be followed by a feeling of pleasure or displeasure. One may, perhaps, desire the object or have the impulse to alter it in one way or another. That is, the power of desire and will associate with visualizing and feeling. [ 51 ] That this co-ordination takes place is caused by the ego uniting visualizing (thinking), feeling, and willing and in this way bringing order into the forces of the personality. This healthy order would be interrupted if the ego were to prove powerless in this regard; if, for example, desire should elect to go a different way from feeling or thinking. A human being would not be in a healthy soul condition who might think that this or that is right, but who might want something of which he is convinced that it is not right. The case would be similar if someone did not want what pleases him, but rather what displeases him. The human being now notices that on the path to higher knowledge thinking, feeling, and willing do indeed separate and each assumes a certain independence. For example, a certain thought has no longer an inward urge toward a certain feeling and willing. The matter is as follows. In thinking something may be perceived correctly, but in order to have any feeling or to come to a resolution of the will, we need again an independent impulse from ourselves. During supersensible perception thinking, feeling, and willing do not remain three forces that radiate from the common egocenter of the personality, but they become three independent entities, three personalities, as it were; one must now make one's own ego all the stronger, for it is not merely a matter of its bringing three forces into order, but of leading and directing three entities. This separation, however, must only exist during supersensible perception. Here again it becomes clear how important it is that the exercises for higher training be accompanied by those that give certainty and firmness to the power of judgment, and to the life of feeling and willing. For the person who does not bring these qualities with him into the higher world will soon see how the ego proves weak and unable to act as an orderly guide for thinking, feeling, and willing. If this weakness were present, the soul would be as though torn by three personalities in as many directions and its inner unity would cease. If, however, the development of the student proceeds in the right way the described transformation of forces signifies true progress; the ego remains master of the independent entities that now form its soul.—In the further course of this evolution the development continues. Thinking that has become independent stimulates the emergence of a special fourth soul-spirit being that may be described as a direct influx of currents into man, similar to thoughts. The entire cosmos then appears as a thought-structure confronting man as does the plant or animal world in the realm of the physical senses. Likewise, feeling and willing that have become independent stimulate two forces in the soul that act in it like independent beings. Still another seventh power and being appears that is similar to one's own ego itself.

[ 52 ] This entire experience is connected with yet another. Before his entrance into the supersensible world, man knew thinking, feeling, and willing only as inner soul experiences. As soon as he enters the supersensible world he perceives objects that do not express the physical-sensory, but the psycho-spiritual. Behind the characteristics of the new world now perceived by him stand soul-spirit beings. These now stand before him as an outer world, just as in the physical realm stones, plants, and animals stood before his senses. The student of the spiritual can now perceive an important difference between the world of soul and spirit that reveals itself to him, and the world that he was accustomed to perceiving through his physical senses. A plant in the world of the senses remains just as it is, whatever the human soul may feel or think about it. With the images of the world of soul and spirit this is, at the outset, not the case. They alter according to what the human being feels or thinks. In this way he gives them form that depends upon his own nature. Let us imagine that a certain picture appears before man in the world of imagination. If, at first, he remains indifferent to it in his soul, it then shows itself in a certain form. At the moment, however, when pleasure or displeasure is felt in regard to the picture, it changes its form. The pictures therefore, in the first instance, express not only what they are, independent of man, but they reflect what man is himself. They are permeated through and through by his own nature. The latter spreads like a veil over the supersensible beings. Although real beings confront him, he does not see them, but instead, his own creation. Thus he may have something true before him and, nevertheless, see something false. Indeed, this is not only the case in regard to what man notices in himself as his own essential nature, but everything that is in him affects this world. He may have, for example, hidden inclinations that do not come into evidence in life because of his education and character; they affect the world of the soul and spirit, which takes on a peculiar coloring through the whole being of man, no matter whether he himself knows much about this being or not.—In order to be able to advance further from this stage of development it is necessary that man learn to distinguish between himself and the outer spiritual world. It is necessary that he learn to eliminate all the effects of himself upon his soul-spirit environment. This cannot be done otherwise than by acquiring a knowledge of what he himself carries into the new world. It is therefore important that he first possess true, thoroughly developed self-knowledge, in order to be able to have a clear perception of the surrounding world of soul and spirit. Now, certain facts of human development demand that such self-knowledge must take place quite naturally at the time of the entrance into the higher world. Man develops his ego, his self-consciousness in the everyday physical-sensory world. This ego now acts as a center of attraction for everything belonging to man. All his inclinations, sympathies, antipathies, passions, and opinions group themselves, as it were, around his ego, and this ego is also the point of attraction for what may be designated as the karma of man. If this ego were to be seen unconcealed it would show that certain forms of destiny must still be encountered by it in this and in subsequent incarnations, according to the way it has lived in the preceding incarnations and has made this or that its own. Invested with all this, the ego must appear as the first image before the human soul when the latter ascends into the world of soul and spirit. This Doppelganger (double or twin likeness) of man must, according to a law of the spiritual world, emerge prior to everything else as his first impression in that world. One may easily make the law underlying this fact understandable if one considers the following. In the life of the physical senses man only perceives himself in so far as he experiences himself inwardly in his thinking, feeling, and willing. This, however, is an inner perception; it does not present itself to the human being like stones, plants, and animals. Also, man learns to know himself only partially through inner perception. He has something in himself that prevents his having more profound self-knowledge. This is an impulse to transform immediately a trait of character if he, as a result of self-knowledge, must admit to it and does not wish to deceive himself about himself.

[ 53 ] If he does not follow this impulse, if he simply turns his attention away from himself, remaining what he is, then he, naturally, also deprives himself of the possibility of self-knowledge in the point in question. If man, however, penetrates into himself and confronts himself without deception with this or that trait, then he will either be in the position to improve the trait, or he will be incapable of doing so under the present circumstances of his life. In the latter case a feeling will creep over his soul that must be described as a feeling of shame. This is indeed the reaction of healthy human nature: it feels through self-knowledge various kinds of shame. This feeling has even in ordinary life a quite definite effect. The normally thinking human being will take care that what fills him, through himself, with this feeling does not become evident outwardly in effects, does not manifest in outer deeds. Shame is thus a force that impels man to conceal something in his inner being and not allow it to become outwardly perceptible. If we give this due consideration, we shall find it comprehensible that spiritual research ascribes much farther reaching effects to an inner soul experience that is closely related to the feeling of shame. This research finds that there is, concealed in the depths of the soul, a sort of hidden shame of which the human being is not conscious in physical-sensory life. This concealed feeling, however, acts in a similar manner to the feeling of shame in everyday life; it prevents the innermost nature of the human being from appearing before him in a perceptible picture. If this feeling were not present, the human being would perceive before him what he is in truth; his thoughts, feelings, and will would not only be experienced inwardly, but would be perceived outwardly just as stones, animals, and plants are perceived. This feeling is thus the concealer of man from himself, and at the same time it is the concealer of the entire world of soul and spirit. Owing to the fact that his inner nature is concealed from him, he is also not able to perceive that by means of which he should develop inner organs in order to cognize the world of soul and spirit; he is unable so to transform his nature that it may unfold spiritual organs of perception.—If, however, through correct training man strives to acquire these organs of perception, what he himself is appears to him as first impression. He perceives his Doppelganger, his double. This self-perception is not at all to be separated from the perception of the rest of the world of soul and spirit. In everyday life of the physical-sensory world, the feeling characterized acts so as constantly to close the door of the world of soul and spirit to the human being. Even the mere attempt to penetrate into this world causes the feeling of shame—which arises immediately, but of which we do not become conscious—to conceal the part of the world of soul and spirit that strives to appear. The exercises characterized open the door to this world. It is a fact, however, that this concealed feeling acts like a great benefactor of man. For all that man acquires of power of judgment, feeling-life, and character without spiritual-scientific training does not enable him to bear without further preparation the perception of his own being in its true form. He would lose through this perception all self-esteem, self-confidence, and self-consciousness. That this may not happen, we must take the necessary precautions which we do undertake, alongside the exercises for higher knowledge, in the fostering of a healthy power of judgment, feeling-life, and character. Through this regular training man learns to know so much of spiritual science—as though without intention—and, moreover, so many means for the attainment of self-knowledge and self-observation become clear to him as are necessary in order to encounter his Doppelganger bravely. The student then only sees in another form, as a picture of the imaginative world, what he has already learned in the physical world. If he has first comprehended the law of karma properly in the physical world through his intellect, he will not be especially shaken when he now sees the beginnings of his destiny engraved in the image of his Doppelganger. If man has made himself acquainted through his power of judgment with the evolution of the cosmos and mankind and knows how, at a certain point of time of this evolution, the forces of Lucifer have penetrated into the human soul, he will bear it without difficulty when he becomes aware that the Luciferic beings with all their effects are contained within the image of his own nature.—We see from this how necessary it is that man does not demand entrance into the spiritual world before he has understood, through his ordinary power of judgment developed in the physical-sensory world, certain truths about the spiritual world. The knowledge given in this book prior to the discussion about “Cognition of the Higher Worlds” should have been acquired by the student of spiritual science by means of his ordinary power of thought in the regular course of development, before he has the desire himself to enter into supersensible worlds.

[ 54 ] In a training in which no attention is paid to the certainty and firmness of the power of judgment, of the life of feeling and character, it may happen that the student encounters the higher world before he possesses the necessary inner faculties. In that case the encounter with his Doppelganger would depress him and lead to error. If, however, the encounter were entirely avoided—something that might indeed be possible—and man nevertheless were led into the supersensible world, he would then be just as little in the position to recognize that world in its true shape. For it would be quite impossible for him to distinguish between what he carries over as projections of himself into things and what they are in reality. This distinction is only possible if one perceives one's own being as an image in itself, and if, as a result of this distinction, everything that flows from one's own inner nature becomes detached from the environment.—For man's life in the physical-sensory world, the Doppelganger's effect is such that he becomes immediately invisible through the feeling of shame characterized when man approaches the world of soul and spirit. As a result of this, he conceals the entire latter world also. Like a “guardian” he stands there before that world, in order to deny entrance to those who are not truly capable of entering. He may therefore be called the “guardian of the threshold that lies before the world of soul and spirit.”—Besides the described encounter with the guardian at the entrance into the supersensible world, man also encounters him when passing through physical death, and in the course of life between death and a new birth the guardian discloses himself by degrees in the evolution of soul and spirit. There, however, the encounter cannot depress the human being, because he then has knowledge of worlds quite different from those he knows in the life between birth and death. [ 55 ] If, without encountering the “guardian of the threshold,” man were to enter the world of soul and spirit, he might fall prey to deception after deception. For he would never be able to distinguish between what he himself has carried over into that world and what in reality belongs to it. A proper training must lead the student of spiritual science into the realm of truth only, not into the realm of illusion. This training will of itself be of such a nature that the encounter must of necessity take place sometime. For it is one of the precautionary measures, indispensable for the observation of supersensible worlds, against the possibility of falling prey to deception and the fantastic.—It belongs to the most indispensable measures that every student of spiritual science must take, to work carefully on himself in order not to become a fantast, a human being who might succumb to possible deception and self-delusion. Where the advice for spiritual training is correctly followed, the sources that may bring deception are at the same time destroyed. Naturally, we cannot speak at length here of all the numerous details that have to be considered in regard to such precautionary measures. The important points can only be indicated. Deceptions that have to be considered here are derived from two sources. They originate in part from the coloring of reality through one's own soul nature. In ordinary life of the physical-sensory world there is comparatively little danger from this source of deception; for here the outer world continually impresses its own form sharply upon our observation, no matter how the observer wants to color it according to his own wishes and interests. As soon, however, as man enters the imaginative world, its pictures are transformed through such wishes and interests, and he has before him, like a reality, what he himself has formed, or at least has helped in forming. This source of deception is removed by the student's having learned to recognize, through his encounter with the “guardian of the threshold,” his own inner nature, which he might thus carry into the world of soul and spirit. The preparation that the student of spiritual science undergoes before his entrance into the world of soul and spirit acts in such a way that he becomes accustomed to disregarding himself even when observing the physical-sensory world and to permitting the objects and processes to speak to him purely out of their own nature. If the student has thus prepared himself sufficiently, he can calmly await the encounter with the “guardian of the threshold.” This encounter will be the final test to determine whether he feels himself really in a position to disregard his own nature also when he confronts the world of soul and spirit.

[ 56 ] Besides this source of delusion, there is still another. This comes into evidence when one misinterprets an impression made on one. A simple example of this sort of delusion in the physical sense-life is the delusion that arises when a man sits in a railway coach moving in a certain direction and believes the trees and other objects of perception are moving in the opposite direction, while actually it is he himself who is moving with the train. Although there are numerous cases where such delusions In the physical sense-world are more difficult to correct than the simple one quoted, still, it is easy to see that within this world one also finds the means of disposing of such delusions when, with sound judgment, one takes into consideration all that may possibly contribute to an adequate factual explanation. The matter is different, however, as soon as one penetrates into the realms of the supersensible. In the world of the senses facts are not altered as a result of human delusion; therefore it is possible, by means of unprejudiced observation, to rectify the delusion by means of the facts. In the supersensible world this is not immediately possible. If one wants to observe a supersensible process and approaches it with false judgment, one carries this judgment over into the process and it becomes so interwoven with the fact that it is impossible to distinguish the judgment from the fact. The error is then not within the human being and the correct fact outside him, but the error itself is made a component of the outer fact. It cannot, therefore, be rectified simply by an unbiased observation of the fact. We are here pointing to what may be a superabundant source of delusion and the fantastic for those who approach the supersensible world without proper preparation.—The student of the spiritual, besides acquiring the ability to exclude the delusions that arise through the coloring of supersensible world-phenomena with his own nature, must also acquire the ability to make the second indicated source of delusion ineffective. He can exclude what comes from himself if he has first recognized the image of his own Doppelganger. He will be able to exclude the second source of delusion if he acquires the ability to recognize, from the inner quality of a supersensible fact, whether it is reality or delusion. If the delusion were to appear exactly like the actual facts, then a distinction would not be possible. This, however, is not the case. Delusions of the supersensible world have qualities in themselves by which they are to be distinguished from realities, and it is important that the student of the spiritual know by which qualities he can recognize realities. Nothing is more self-evident than the fact that anyone ignorant of spiritual training may ask, “How is it at all possible to protect myself against delusion, when its sources are so numerous?” And he may continue to ask, “Is there any proof for the student of the spiritual against the fact that all his professed higher knowledge is not something based on mere delusion and autosuggestion?” Anyone who asks such questions does not realize that in true spiritual training, through the very manner of its occurrence, the sources of delusion are stopped up. In the first place, in preparing himself the true spiritual science student will acquire sufficient knowledge about what may cause delusion and autosuggestion, and thus be in a position to protect himself from them. He has, in this regard, more opportunity than any other human being to make himself prudent and capable in judgment on the path of life. Everything that he experiences causes him to disregard indefinite premonitions and suggestions. This training makes him as careful as possible.

Besides this, all correct training leads first to concepts about great cosmic events, and thus to things that make necessary the exertion of sound judgment, which becomes, at the same time, more refined and acute. Only someone who might refuse to go into such distant realms and preferred to abide with “revelations” of a world near at hand might lose the strengthening of that sound judgment that gives him certainty in distinguishing between delusion and reality. All of this, however, is not yet the most important. That lies in the exercises themselves that are used in a correct spiritual training. These must be so arranged that the student is always consciously aware of what takes place in the soul during inner meditation. In order to bring about imagination, a symbol is first formed. In this symbol are still contained mental images of outer perceptions. The human being is not alone responsible for the content of these mental images; he does not make it himself. Thus he may delude himself in regard to its origin; he may interpret its origin incorrectly. But the student of spiritual science removes this content from his consciousness when he advances to the exercises of inspiration. Here he contemplates his own soul activity only, which has formed the symbol. Here also error is still possible. Through education, learning, and through other means man has acquired the character of his soul activity. He cannot know everything about its origin. The student of spiritual science now removes even his own soul activity from his consciousness. If now anything remains in his consciousness, nothing is attached to it that cannot be surveyed. Nothing can intermingle with it that is not to be judged in regard to its whole content. In intuition, the student of spiritual science has thus a criterion enabling him to recognize how a clear reality of the world of soul and spirit is constituted. If he now applies the signs of soul and spirit-reality thus recognized to everything that comes under his observation, he is able to distinguish between illusion and reality. He may be certain that by employing this law he will remain protected from illusion in the supersensible world just as it cannot happen to him in the physical-sensory world to mistake an imaginary piece of hot iron for one that really burns. It is taken for granted that one only takes this attitude toward the knowledge one regards as one's own experiences in the supersensible worlds, and not toward what one receives as communications from other persons and that one comprehends with one's physical intellect and sound feeling for truth. The student of the spiritual will take pains to draw an exact line between what he has acquired in the one way and what he has acquired in the other. He will receive willingly, on the one hand, the communications about the higher worlds and seek to understand them by means of his capacity to judge. If on the other hand he states something as his own experience, his own observation, he will have tested whether this has confronted him with precisely the qualities he has learned to perceive by means of unerring intuition.

[ 57 ] After the student of the spiritual has encountered the “guardian of the threshold,” further experiences await him as he ascends into supersensible worlds. First he will notice that an inner relationship exists between this “guardian of the threshold” and the soul-power that, in the above description, has resulted as the seventh, and has shaped itself into an independent principle. Indeed, this seventh principle is in a certain regard nothing else but the Doppelganger, the “guardian of the threshold” himself, and this principle sets the student of the spiritual a special task. He has to direct and lead with his newborn self what he is in his ordinary self and which appears to him in an image. A sort of battle against the Doppelganger will result. The latter will constantly strive for supremacy. To establish the right relationship to this Doppelganger and not permit him to do anything that is not under the influence of the newborn ego strengthens and fortifies man's powers.—In the higher world, self-knowledge is different, in a certain respect, from self-knowledge in the physical-sensory world. Whereas in the physical-sensory world self-knowledge appears only as an inner experience, the newborn self presents itself at once as an outer soul phenomenon. Man beholds his newborn self as another being standing before him, but he cannot perceive it completely. For whatever stage he may have reached upon the way into the supersensible worlds, there are always still higher stages. At these stages he will perceive ever more and more of his “higher self.” This “higher self” can thus only partially reveal itself to the student of the spiritual at any of these stages. The temptation is extremely great which overtakes the human being when he first becomes aware of some aspect of his “higher self,” to observe this “higher self,” so to speak, from the standpoint he has gained in the physical-sensory world. This temptation is even good and it must appear, if development is to proceed in the right way. We must observe what appears in the Doppelganger, the “guardian of the threshold,” and place it before the “higher self” in order to note the contrast between what we are and what we are to become. Through this observation the “guardian of the threshold” begins to take on quite a different form. He presents himself as an image of all the hindrances that the development of the higher self must encounter. The student will perceive what a load he must drag in the form of his ordinary self, and if he is not strong enough through his preparations to say, “I will not remain stationary here, but unceasingly strive to reach my higher self,” he will slacken his efforts and shrink back before what is in store for him. He has plunged into the world of soul and spirit, but now gives up his efforts. He becomes a prisoner of the form that, through the “guardian of the threshold,” now stands before the soul. What is important here is the fact that in this experience he does not have the feeling of being a prisoner. On the contrary, he believes he experiences something quite different. The form that the “guardian of the threshold” calls forth can be of such a nature that it causes the impression in the soul of the observer of having before him, in the pictures that appear at this evolutionary stage, the entire compass of all imaginable worlds, of having attained the pinnacle of knowledge, with no need of striving further. Instead of feeling to be a prisoner he may feel himself as the immeasurably rich possessor of all the world mysteries. The fact that one can have such an experience that depicts the very opposite of the actual facts will, however, not astonish a person who keeps in mind the fact that, when he experiences this, he stands already in the world of soul and spirit and that it is a peculiarity of this world that events may present themselves in reverse order. This fact was pointed out earlier in this book when life after death was discussed.

[ 58 ] The figure that one perceives at this stage of development shows the student of the spiritual something in addition to what appeared to him in the first instance as the “guardian of the threshold.” In this Doppelganger all the peculiarities were perceived that the ordinary self of man has in consequence of the influence of the forces of Lucifer. Now, however, in the course of human evolution another power has entered the human soul through the influence of Lucifer. This is the power that was designated in an earlier section of this book as the power of Ahriman. It is the power that prevents the human being during physical sense-existence from perceiving the soul-spirit beings of the outer world lying behind the veil of the sensory. The form the human soul has assumed under the influence of this power is shown in a picture by the shape that emerges in the experience described.—The person who is adequately prepared for this experience will be able to interpret it correctly; very soon thereafter another form will appear that we may call the “greater guardian of the threshold” in contrast to the already described “lesser guardian.” This greater guardian tells the student of the spiritual that he must not remain stationary at this stage but must energetically work on. He calls forth in the observer the consciousness that the world that is conquered becomes truth, and is not transformed into illusion, only if the work is continued in an adequate manner.—If, because of incorrect spiritual training, a person were to enter upon this experience unprepared, then, in the encounter with the “greater guardian of the threshold,” something would pour into his soul that only can be compared to the “feeling of immeasurable horror,” of “boundless fear.”

[ 59 ] Just as the student of the spiritual in his encounter with the “lesser guardian of the threshold” is afforded the possibility of testing whether or not he is protected against delusions arising from the intermingling of his own being with the supersensible world, so can he also test himself by the experiences that finally lead to the “greater guardian of the threshold” whether he is capable of mastering the delusions described above as coming from the second source. If he is able to withstand the gigantic illusion that has been conjured up before him—that the picture world he has gained is a rich possession, while in reality he is only a prisoner—if he is able to resist this delusion, he is then, during the progressing course of his development, guarded from mistaking illusion for reality.

[ 60 ] The “guardian of the threshold” will assume, to a certain degree, an individual shape for each human being. The encounter with him corresponds indeed to the experience by which the personal character of the supersensible observations is overcome and through which the possibility is given of entering a region of experience that is free from personal coloring and applies to every human being.

[ 61 ] If the student of the spiritual has had the above described experiences he is capable of distinguishing, within the surrounding world of soul and spirit, between himself and what lies outside him. He will then recognize that it is necessary to comprehend the cosmic process described in this book, in order to understand man and his life. Indeed, we understand the physical body only when we recognize how it has been fashioned during the Saturn, Sun, Moon, and Earth evolutions. We understand the ether body when we follow its formations through the Sun, Moon, and Earth evolutions. Moreover, we understand what at present is connected with the Earth evolution when we know how everything has unfolded itself step by step. Through spiritual training the student is placed in the position to recognize the relationship of everything that exists in the human being to corresponding facts and beings of the world outside him. For it is a fact that every member of the human organism stands in a relationship to the whole world surrounding it. In this book it has only been possible to indicate the facts in a sketchy outline. We must, however, consider that the human physical body, for example, was present during the Saturn evolution only in its rudimentary beginnings. Its organs—the heart, the lungs, the brain—developed later out of these beginnings during the Sun, Moon, and Earth evolutions. The heart, lungs, and the other organs are thus related to the Sun, Moon, and Earth evolutions. It is quite the same with the members of the ether and soul body, the sentient soul, and the other principles. Man is fashioned from the entire surrounding world, and every part of him corresponds to a process or being of the outer world. At the corresponding stage of his development the student becomes acquainted with this relationship between his own being and the great world. We may designate this stage of cognition as the becoming aware of the correspondence between the lesser world, the microcosm, which is the human being himself, and the greater world, the macrocosm. If the student has struggled through to such a stage of knowledge, a new experience may occur for him. He begins to feel as though he were intergrown with the entire cosmic structure, in spite of the fact that he feels himself in his complete independence. This feeling is a merging with the entire cosmos, a becoming one with it, but without losing one's own essential being. This stage of development may be designated as the “becoming one with the macrocosm.” It is significant that this becoming one, this union, is not to be thought of as though through it the individual consciousness were to cease and the human being were to flow out into the universe, merging with it. Such a thought would be merely the expression of an opinion springing from the untrained power of judgment.—The stages of higher knowledge, in the sense of the process of initiation that has been described in this book, may now be enumerated as follows:

1. Study of spiritual science, in which one employs one's power of judgment gained in the physical-sensory world.
2. Acquiring imaginative knowledge.
3. Reading the occult script-corresponding to inspiration.
4. Living into the spiritual environment—corresponding to intuition.
5. Knowledge of the relationships between microcosm and macrocosm.
6. Union with the macrocosm.
7. Total experience of all previous experiences as a fundamental mood of the soul.

[ 62 ] These stages need not be thought of as successive experiences. On the contrary, the training may proceed in such a way that, in accordance with the individuality of the student of the spiritual, he may have reached only a certain degree of perfection in a preceding stage when he begins exercises that correspond to a subsequent stage. It may well happen, for example, that the student has only gained a few imaginations with certainty, yet he already performs exercises leading to inspiration, intuition, or the cognition of the relationship between microcosm and macrocosm.

[ 63 ] If the student of the spiritual has experienced intuition, he not only knows the images of the psycho-spiritual world, he cannot merely read their connections in the “occult script,” but he attains to knowledge of the spiritual beings themselves through whose co-operation the world, to which the human being belongs, comes into existence. In this way he learns to know himself in the form he possesses as a spiritual being in the world of soul and spirit. He has struggled through to a perception of his higher ego, and he has become aware of how he has to continue his efforts in order to control his Doppelganger, the “guardian of the threshold.” He has, however, also encountered the “greater guardian of the threshold,” who stands before him as an ever present exhorter to further effort. This “greater guardian” becomes the ideal toward which he strives. If this feeling emerges in the student of the spiritual, he has then acquired the possibility of recognizing who it is that stands there before him as the “greater guardian of the threshold.” To the perception of the student of the spiritual this guardian now transforms himself into the form of the Christ, whose Being and participation in Earth evolution has been made clear in the previous chapters of this book. The student is now initiated into the exalted mystery that is linked with the name of the Christ. The Christ shows Himself to the student as the “great ideal of man on earth.”—If thus through intuition the Christ is recognized in the spiritual world, what occurred historically on earth in the fourth post-Atlantean evolutionary epoch—the Greco-Latin epoch—also becomes comprehensible. The way in which, at that time, the exalted Sun Being, the Christ, has intervened in the Earth evolution and how he continues to work within this evolution becomes the personally experienced knowledge of the student of the spiritual. It is thus a revelation of the meaning and significance of Earth evolution that the student receives through intuition. [ 64 ] The way to knowledge of the supersensible worlds, which is described here, is one that every human being can follow, no matter what the situation in which he may find himself within the present-day conditions of life. When describing such a path we must consider that the goal of knowledge and truth is the same in all ages of Earth evolution, but that the starting points of man have been different in different ages. If the human being wishes to tread the path to the spiritual world he cannot at present begin at the same starting point as, for example, the would-be initiate of ancient Egypt. Therefore, the exercises that were imposed upon the student of the spiritual of ancient Egypt cannot be carried out by the modern man without modification. Since that time, human souls have passed through various incarnations, and this advance from incarnation to incarnation is not without meaning and significance. The faculties and qualities of souls alter from incarnation to incarnation. Whoever considers human historical life, be it only superficially, is able to notice that since the twelfth and thirteenth centuries A.D. all life-conditions have changed when compared with previous centuries; that opinions, feelings, and also abilities of human beings have become different from what they were previously. The path to higher knowledge described here is eminently fit for souls who incarnate in the immediate present. It is one that places the point of departure for spiritual development just where the human being now stands in any situation presented by modern life.—Progressive evolution leads mankind in regard to the path to higher knowledge from period to period to ever changing forms, just as outer life changes its forms, and at all times a perfect harmony must prevail between outer life and initiation.

• 1. The point is not whether this or that idea of natural science finds the above thoughts justified or not. For it is a question of the development of such thoughts by means of plant and man that may be gained, without any theory, through simple, direct perception. Such thoughts have indeed their importance also, besides the theoretical ideas about the things of the outer world, which in other connections are of no less importance. Here thoughts do not have the purpose of representing a fact scientifically, but of constructing a symbol that proves itself effective in the soul, notwithstanding the objections that may occur to this or that individual in fashioning this symbol.
• 2. Goethe: Faust 11.
• 3. Goethe: Verses in Prose.

It is without question that among the teachings of spiritual science least acceptable to many of our contemporaries we may count that of repeated earth lives, and the echoing-on into a man's later earth-life of causes going back to a previous life of his on earth. This is what we call the law of spiritual causation or Karma. It is easy to understand that men of the present day are bound to adopt a suspicious and adverse attitude towards this knowledge; it follows from all the habits of thought in modern life and will doubtless last until a more general recognition is reached of the enlightening nature of these basic truths of spiritual science. But an unprejudiced observation of life, an unbiased outlook on the enigmas with which we meet daily, and which are only explicable on a basis of these truths, will increasingly lead to a change in the habits of thought, and thus to a recognition of the enlightening nature of these great truths.

To the phenomena we may include in this field quite certainly belong those usually comprised under such names as human fortune or misfortune, words with such manifold meanings. It is only necessary to utter these two words and immediately the sensitive judgment of man's heart will respond to the call to observe the boundaries set between his knowledge and the happenings in the outer world. This verdict sounds as clearly as any other in the soul, and leads to a fervent desire to know more of those inexplicable relationships which, though rejected again and again at a certain stage of enlightenment, must nevertheless be acknowledged by a really unprejudiced desire for Knowledge. To realize this, we need only call to mind how enigmatic good fortune or misfortune—especially the latter—may be in a man's life. This element of enigma can certainly not be solved by any theoretical answer; it clearly shows that something more than any theory, more than what may be called abstract science, is needed to answer it. Who can doubt that in man's soul there is a definite urge to be in a certain harmony with his environment, with the world? And what an amount of disharmony may be expressed when sometimes a man must say of himself, or his fellow-men of him, that throughout his life he is pursued by ill-luck! With such an admission is linked a “Why?” of deep significance for all we have to say about the value of human life, about the value too of the forces forming the foundation of human life. Robert Hamerling, yhe important but alas too little appreciated poet of the nineteenth century, has included in his Essays a short article on “Fortune”, beginning with a reminiscence that recurred to him again and again in connection with this problem. He had heard this story related in Venice—whether it was legendary or not is of no consequence. A daughter was born to a married couple. The mother died in child-birth. The same day the father heard that all his property had been lost at sea. The shock brought on a stroke, and he, too, died the day the child was born. Hence the infant met with the misfortune of becoming an orphan on the first day of her earthly existence. She was first of all adopted by a rich relation, who drew up a will bequeathing a large fortune to the child. She died, however, while the child was still young; and when the will was opened it was found to contain a technical error. The will was contested and the child lost the whole of the fortune intended for her. Thus she grew up in want and misery and later had to become a maid-servant. Then a nice, suitable young man whom the girl liked very much fell in love with her. However, after the friendship had lasted some time, and when the poor girl, who had been earning her living under most difficult conditions, was able to think that at last some good fortune was coming her way, it transpired that her lover was of the Jewish persuasion and for this reason the marriage could not take place. She reproached him most bitterly for having deceived her, but she could not give him up. Her life continued its extraordinary, alternating course. The youth was equally unwilling to give up the girl, and he promised that after the death of his father—who had not long to live—he would be baptized, when the marriage could be celebrated. He was in fact very soon called to his father's death-bed. Now, to add to the troubles of this unfortunate girl, she became very ill indeed. In the meantime, the father of her betrothed had died at a distance, and his son was baptized. When he came back to her, however, the girl had already died of the mental suffering she had endured in addition to her physical malady. He found only a lifeless bride. Now he was overcome by most bitter grief, and he felt that he could not do otherwise—he must see his beloved again although she was already buried. Eventually he was successful in having her body exhumed; and behold, she was lying in a position that clearly showed she had been buried alive and had turned in the grave when she woke.

Hamerling says he always remembered this story when talking or thinking of human misfortune, and of how it sometimes actually seemed as if a human being were pursued by misfortune from his birth, not only to his grave but as in this case beyond it. Of course, the story may be a legend, but that is of no consequence, for everyone of us will say: Whether the facts are true or not, they are possible, and might have happened even if they never actually did happen. But the story illustrates very clearly the disquieting question: How can we answer the “why” when considering the value of a life thus pursued by misfortune? This at any rate shows us that it might be quite impossible to speak of fortune or misfortune if a single human life only were taken into account. Ordinary habits of thought may at least be challenged to look beyond a single human life, when we have before us one that is so caught up in the intricacies of the world that no concept of the value of human life can fit in with what this life went through between birth and death. In such a case we seem compelled to look beyond the limits set by birth and death.

When, however, we look more closely at the words fortune or misfortune, we see at once that after all they can only be applied in a particular sphere, that apart from mankind there is much outside in the world that may indeed remind us of man's individual accordance or discordance with it, but that we shall hardly venture to speak of fortune or misfortune in connection with analogous occurrences outside mankind. Suppose that the crystal, which ought to develop regular forms according to definite laws, should be compelled, through the vicinity of other crystals, or through other forces of Nature at work near it, to develop one-sidedly and is prevented from forming its proper angles. There are actually very few crystals in Nature perfectly formed in accordance with their inner laws. Or, if we study the plants, we must say that in them, too, an inner law of development seems to be inborn. We cannot fail to see, however, that very many plants are unable to bring to perfection the whole force of the inner impulse of their development in the struggle against wind and weather and other conditions of their environment. And we can say the same of the animals. Indeed, we may go still further, we need only keep undeniable facts before our eyes—how many germs of living beings perish without reaching any real development, because under existing conditions it is impossible for them to become that for which they were organized. Think of the vast quantity of spawn in the sea alone, spawn that might become inhabitants of the sea, populating this or that ocean, and how few of them actually develop. True, we might say in a certain sense: We see quite clearly that the beings we come across in the different kingdoms of Nature have inner forces and laws of development; but these forces and laws are limited by their environment and the impossibility of bringing themselves into harmony with it. And indeed, we cannot deny that we have something similar when we speak of human fortune or misfortune. There we see that a man's power to live out his life cannot become a reality because of the many hindrances continually obstructing him. Or we may see that a man—like a crystal fortunate enough to develop its angles freely in every direction—may be so fortunate as to be able to say with the crystal: Nothing hinders me; external circumstances and the way of the world are so helpful to me that they set free what is purposed in the inmost core of my being.—And only in this case does a man usually say that he is fortunate; any other circumstances either leave him indifferent or impel him to speak directly of misfortune. But unless we are speaking merely symbolically, we cannot, without falling into a fantastic vein, speak of the ill-fortune of crystals, of plants, or even of the amount of spawn that perishes in the sea before it comes to life. We feel that to be justified in speaking of good or bad fortune, we must rise to the level of human life. And again, even in speaking of human life, we soon notice a limit beyond which we can no longer speak of fortune at all, in spite of the external forces by which man's life may be directly hindered, frustrated, destroyed. We feel that we cannot speak of “misfortune” when we see a great martyr who has something of importance to transmit to the world, condemned to death by hostile authorities. Are we justified in speaking of misfortune in the case of Giordano Bruno, for instance, who perished at the stake? We feel that here there is something in the man himself which makes it impossible to speak of ill-fortune, or if he is successful, of good fortune. So we see good or bad fortune definitely relegated to the human sphere—and within that to a still narrower one.

Now when it comes to man himself, to what he feels with regard to fortune or misfortune in his life, it would seem that when we try to grasp it conceptually, we very seldom succeed. For just think of the story of Diogenes (again this may be based upon a legend, but it may also have happened), when Alexander urged him to ask a favor of him—certainly a piece of good fortune. Diogenes demanded what very few men would have asked for—that Alexander should move out of his light. That then was what he regarded as lacking to his happiness at the moment. How would most men have interpreted their fortune at such a moment? But let us go further. Take the pleasure-seeking man, the man who throughout his life considers himself fortunate only when all the desires arising from his passions and instincts are satisfied—satisfied often by the most banal of pleasures. Is there anyone who would believe that what such a man calls good fortune could also be good fortune for the ascetic, for one who hopes for the perfecting of his being, and considers life worth living only when he is denying himself in every possible way, and even subjecting himself to pain and suffering that would not be inflicted upon him by ordinary fortune or misfortune? How different the conceptions of fortune and misfortune are in an ascetic and a sensualist! But we can go still further and show that any universally accepted conception of good fortune eludes us. We have only to think of how unhappy a man can be who, without reason, without any foundation of true reality, becomes fiercely jealous. Take a man who has no grounds for jealousy at all, but believes that he has every possible ground; he is unhappy in the deepest sense of the word, yet there is no occasion for it at all. The extent, the intensity, of the unhappiness depends not on any external reality but simply on the man's attitude to external reality—in this case, to a complete illusion.

That good luck as well as bad may be in the highest degree subjective, that at every turn it projects us, so to speak, from the outer world into the inner world, is shown by a charming story told by Jean Paul at the beginning of the first volume of his “Flegeljahre”. In this, a man who lived habitually in Central Germany pictures to himself how fortunate it would be for him to be a parson in Sweden. It is a most delightful passage where he imagines that he would sit in his parsonage and the day would come when by two o'clock in the afternoon it would be dark. Then people would go to church each carrying his own light, after which pictures of his childhood would rise before him—his brothers and sisters, each carrying a light. It is a charming description of his delight in the people going to church through the darkness each with his own lantern. Or he dreams himself into other situations, called up simply by the memory of certain natural scenes connected together in his mind; for instance, if he imagined himself in Italy he could almost see the orange trees, and so on. This would throw him into a mood of most wonderful happiness; but there was no reality in any of it, it was all only a dream.

Doubtless Jean Paul, with this dream of being a parson in Sweden, is pointing to a deep connection in questions of good or bad fortune by showing that the whole problem can be diverted from the outer world to man's inner being. Strangely enough, it would seem that since good or bad fortune may be entirely dependent upon the inner being of man, the idea of good fortune as a general idea disappears. Yet again, if we look at what a man generally calls good or bad fortune, we see that in countless cases he refers it, not to his inner being, but to something outside himself, We might even say: The characteristic quality of man's desire for good fortune is deeply rooted in his incessant urge not to be alone with his thoughts, his feelings, his whole inner being, but to be in harmony with all that works and weaves in his environment. In reality a man speaks of good fortune when he is unwilling that some result, some effect, should depend on himself alone; on the contrary, he attaches great importance to its depending, not on himself but on something else. We need only picture the luck of the gambler—here no doubt the small and the great have much in common. However paradoxical it may seem, we can quite well connect a gambler's luck with the satisfaction a man may have in acquiring an item of knowledge. For acquiring knowledge evokes in us the feeling that in our thinking, in our soul-life, we are in harmony with the world. We feel that what is without in picture-form is also within us in our apprehension of it; that we do not stand alone with the world staring us in the face like a riddle, but that the inner corresponds to the outer, that there is living contact between them, the outer mirrored in, and shining forth again from the inner. The satisfaction we have in acquiring knowledge is proof of this harmony. If we analyze the satisfaction of a successful gambler we can only say—even if he has no thought of whence his satisfaction arises—that it could not exist at all if he himself could bring about what happens without his cooperation. His satisfaction is based on the fact that something outside himself is involved, that the world has “taken him into consideration”, that it has contributed something for his benefit. This single shows that he does not stand outside the world, that he has definite contact, definite connection, with it. And the unhappiness a gambler feels when he loses is caused by the sensation of standing alone—bad luck gives him a feeling of being shut out from the world, as if the contact with it were broken.

In short, we see that it is by no means true that, by good or bad fortune, a man means only something that can be locked up within himself; on the contrary, when he speaks of good or bad fortune he means in the deepest sense what establishes contact between him and the world. Hence there is hardly anything about which the man of our enlightened age becomes so easily superstitious, so grotesquely superstitious, as about what is called luck, what he calls his expectation from certain forces or elements outside himself which come to his assistance. When this is in question, a man may become exceedingly superstitious. I once knew a very enlightened German poet. At the time of which I speak he was writing a play. This play would not be finished before the end of a certain month—he knew that beforehand. Yet he had a superstition that the drama could not be successful unless it were sent in to the manager of the theatre concerned before the first day of the next month; if it were later, according to his superstition it could have no success. One day, towards the end of the month, I happened to be walking in the street when I saw him bicycling in hot haste to the post office. Through my friendship with him I knew that his work was far from finished; so I waited for him to come out. “I have sent my play in to the theatre”, he said. “Is it finished then?” I asked; and he replied: “There is still some work to do on the last acts, but I have sent it in now because I believe it can only be successful if it goes in before the end of this month. I have written, though, that if the play is accepted, I should like it returned when I can finish it; but it had to be sent in at this time.”—Here we see how a man expects help from outside, how he expects that what is to happen will not be effected by him alone, by his efficiency or his own powers, but that the outer world will come to his aid, that it has some interest in him so that he does not stand alone by himself.

This only proves that when all is said the idea of fortune in general eludes us when we try to grasp it. It eludes us, too, when we look into any literature that has been written about it; for those who write about such things are usually men whose business it is to write. Now at the outset everyone knows that a man can, indeed, speak correctly only of something with which he has not merely a theoretical but a living relation. The philosophers or psychologists who write about fortune have a living relation to good or bad fortune only as they themselves have experienced it. Now there is one factor that weighs very heavily in the balance, namely, that cognition as such, as it meets us in the world of man outside, that knowledge when it is taken in a certain higher sense, signifies at the very outset a kind of good fortune. This will be admitted by everyone who has ever felt the inner delight that knowledge can give; and this is substantiated by the fact that the most eminent philosophers, from Aristotle down to our own times, have constantly characterized the possession of wisdom, of knowledge, as a piece of particularly good fortune. On the other hand, however, we must ask ourselves: What does such an answer to the question concerning fortune mean to one who works the whole week long with few exceptions in the darkness of the mines, or to one who is buried in a mine and perhaps remains alive for days together under the most horrible conditions? What has such a philosophical interpretation of fortune to do with what dwells in the soul of a man who has to perform some menial, perhaps repulsive, task in life? Life gives a strange answer to the question of fortune, and we have abundant experience to show that the philosophers' answers are often grotesquely remote, in this connection, from our experience in everyday life, provided we consider this life in its true character. Life, however, teaches us something else with regard to fortune. For life appears as a noteworthy contradiction to the commonly accepted conceptions of fortune. One case may serve as an example for many.

Let us suppose that a man with very high ideas, even with the gift of an exceptional imagination, should have to work in some humble position. He had perhaps to spend almost all his life as a common soldier. I am speaking of a case that is indeed no legend, but the life of an exceedingly remarkable man, Josef Emanuel Hilscher, who was born in Austria in 1804 and died in 1837. It was his fate to serve for the greater part of his life as a common soldier; in spite of his brilliant gifts he rose to nothing higher than quartermaster. This man left behind him a great number of poems, not only perfect in form but permeated by a deep life of soul. He left excellent translations into German of Byron's poems. He had a rich inner life. We can picture the complete contrast between what the day brought him in the way of fortune and his inner experiences. The poems are by no means steeped in pessimism; they are full of force and exuberance. They show us that this life—in spite of the many disappointments inherent in it—rose to a certain level of inner happiness. It is a pity that men so easily forget such phenomena. For when we set a figure of this kind before our eyes, we can see—because indeed things are only relatively different from one another—we can see that perhaps it is possible, even when the external life seems to be entirely forsaken by fortune, for a man to create happiness out of his inmost being.

Now anyone can inveigh against fortune, especially from the point of view of spiritual science—indeed, if he clings to misunderstood or primitive conceptions he may be fanatical in his protest against the idea of good fortune or equally fanatical in explaining life one-sidedly from the idea of reincarnation and karma. A man would be fanatical in his protest against fortune were he through misunderstanding the principles of spiritual science to say: All striving after good fortune and contentment is after all only egoism, and spiritual science makes every effort to lead men away from egoism. Even Aristotle considered it ridiculous to maintain that the virtuous man could in any way be content when he was experiencing unaccountable suffering. Good fortune need not be regarded merely as satisfied egoism, but even were this so in the first place it could still be of some value for the whole of mankind. For good fortune can also be regarded as bringing our soul-forces into a certain harmonious mood, thus allowing them to develop in every direction; whereas ill-fortune produces discordant moods in our soul-life, hindering us from making the most of our efficiency and powers. Thus, even if good luck is sought after in the first place only as a satisfaction of egoism, yet we can look upon it as the promoter of inward harmony in the soul-forces, and can hope that those whose soul-forces achieve inner harmony through good fortune may gradually overcome their egoism; whereas they would probably find it hard to do so were they constantly pursued by ill-fortune. On the other hand, it may be said: If a man strives after good fortune and receives it as the satisfaction of his egoism, he can—because his forces are harmonized—work for himself and for others in a beneficial way. So what may be called good fortune must not be assessed one-sidedly.—Again, many a man who thinks he has fathomed spiritual science when he has only perceived something of it from a distance falls into error by saying: Here is a fortunate man, and there one who is unfortunate; when I think of karma, of one life determining another, I can easily understand that an unfortunate man has prepared this bad fortune for himself in a former life, and that in a former life the fortunate man has prepared his own good fortune. Such an assertion has something insidious about it because to a certain extent it is correct. But karma—that is, the law of the determining of one earth-life by another—must not be accepted in the sense of a merely explanatory law; it must be regarded as something that penetrates our will, causing us to live in the sense of this law. And this law is only vindicated in life if it ennobles and enriches this life. As regards fortune, we have seen that a man's quest of happiness springs from a desire not to stand alone, but to be in some way related to the outer world so that it may take an interest in him. On the other hand, we have seen that good fortune may—in contradiction to external facts—be brought about solely by a man's conceptions, by what he experiences from external facts.

Where is there a solution of this apparent contradiction—depending, not on abstractions and theories but on reality itself?

We can find a solution if we turn our minds to what may be called the inmost core of man's being. In former lectures¹ we have shown how this works on the outer man, even shaping his body, and also establishing the man in the place he occupies in the world. If we follow up this conception of the inner core, and ask ourselves how it can be related to the man's good or bad fortune, we most easily find the answer if we consider that some stroke of good fortune may so affect a man that he is bound to say: I intended this, I willed it, I used my good sense, my wisdom, in such a way that it should come about, but now I see that the result far exceeds all that my wisdom planned, all that I determined or was able to see beforehand.—What man is there, in a responsible position in the world, who would not in countless cases say something of this kind—that he had indeed used his powers but that the success that had befallen him far out-weighed the powers exerted? If we comprehend the inner core of man not as what is there just for once but as something in the throes of a whole evolution, in the sense, that is, of spiritual science; if we comprehend it not simply as shaping one life but many, as something therefore that would shape the one life as it is in our immediate present, so that when this inner core of man's being goes through the gate of death and passes into a super-sensible world, returning when the time comes to be active in physical life in a fresh existence—what then can such a man, grasping his central being in this way, understanding himself within a world-conception of this kind—what attitude can he adopt towards a success that flows to him in the way we have pictured? Such a man can never say: This has been my good fortune and I am satisfied; with the powers I set in motion I expected something quite insignificant, but I am glad that my fortune has brought me something greater.—Such a man who seriously believes in karma and repeated earth-lives will never say that, but rather: The success is there but I have shown myself to be weak in face of such a success. I shall not be content with this success, I shall learn by it to enhance my powers; I shall sow seeds in the inmost core of my being which will lead it to higher and higher perfection. My unmerited success, my windfall, shows me where I am lacking; I must learn from it.—No other answer can be given by one to whom fortune has brought success, if he looks upon karma in the right way and believes in it. How will he deal with such a lucky chance? (The word chance is used here in the sense of something that comes upon one unexpectedly, it is not meant in the ordinary way). For him it will be considered not as an end but as a beginning—a beginning from which he will learn and which will cast its beams upon his future evolution.

Now, what is the opposite of the instance we have given? Let us place it clearly before us. Because a man who believes in repeated earth-lives and karma, or spiritual causation, receives a stroke of good fortune as a spur to his growing forces, he regards it as a beginning, as a cause of his further development. And the converse of this would be if, when we were struck by some misfortune, by some misadventure that might happen to us, we were to take it not simply as a blow, as the reverse of the success, but looking beyond the single earthly life, we were to see it as an end, as what comes last, as something the cause of which has to be sought in the past, just as the consequence when appearing as success has to seek its effects in the future—the future of our own evolution. We regard ill-fortune as an effect of our own evolution. How so?

This we can make clear by a comparison showing that we are not always good judges of what has occasioned the course of a life. Let us suppose someone has lived as an idler on his father's money up to his eighteenth year, enjoying from his own point of view a very happy life. Then when he is eighteen years old his father loses his property; and the son can no longer live in idleness but is obliged to train for a proper job. This will at first cause him all sorts of trouble and suffering. “Alas!” he will say, “a great misfortune has overtaken me.” It is a question, however, whether in this case he is the best judge of his destiny. If he learns something useful now, perhaps when he is fifty he will be able to say: Yes, at that time I looked upon it as a great misfortune that my father had lost his wealth; now I can only see it as a misfortune for my father and not for myself; for I might have remained a ne'er-do-well all my life had I not met with this misfortune. As it happens, however, I have become a useful member of society. I have grown into what I now am.

So let us ask ourselves: When was this man a correct judge of his destiny? In his eighteenth year when he met with misfortune, or at fifty when he looked back on this misfortune? Now suppose he thinks still further, and enquires concerning the cause of this misfortune. Then he might say: There was really no need for me to consider myself unfortunate at that time. Externally it seemed at first as if misfortune had befallen me because my father had lost his income. But suppose that from my earliest childhood I had been zealous in my desire for knowledge, suppose that I had already done great things without any external compulsion, so that the loss of my father's money would not have inconvenienced me, then the transition would have been quite a different matter, the misfortune would not have affected me. The cause of my misfortune appeared to lie outside myself, but in reality I can say that the deeper cause lay within me. For it was my nature that brought it upon me that my life at that time was unfortunate and beset with pain and suffering. I attracted the ill-fortune to myself.

When such a man says this, he has already begun to understand that in fact all that approaches us from outside is attracted from within, and that the attraction is caused through our own evolution. Every misfortune can be represented as the result of some imperfection in ourselves; it indicates that something within us is not as well developed as it should be. Here we have misfortune as opposed to success, misfortune regarded as an end, as an effect, of something occasioned by ourselves at an earlier stage of our evolution. Now if, instead of moaning over our ill-luck, and throwing the whole blame upon the outside world, we look at the core of our inner being and seriously believe in karma, that is, the causation working through one earth-life to another, then ill-luck becomes a challenge to regard life as a school in which we learn to make ourselves more and more perfect. If we look at the matter thus, karma and what we call the law of repeated earth- lives will become a force for all that makes life richer and increases its significance.

The question, however, may certainly arise: Can mere knowledge of the law of karma enhance life in a definite way, making it richer and more significant? Can it perhaps bring good fortune out of bad?—However strange it may seem to many people now-a-days, I should like to make a remark that may be significant for a full comprehension of good fortune from the point of view of spiritual science. Let us recall Hamerling's legend of the girl pursued by ill-fortune up to her death, and even beyond the grave since she was buried alive. No doubt anyone not deeply permeated by the forces knowledge can give, will find this strange. But let us suppose that this unfortunate girl had been placed in an environment where the outlook of spiritual science was accepted, where this outlook would prompt the individual to say: In me there dwells a central core of spiritual being transcending birth and death, showing to the outer world the effects of past lives, and preparing the forces for subsequent earth-lives. It is conceivable that this knowledge might become strength of soul in the girl, intensifying belief in such an inner core. It may perhaps be said: As the force issuing from spirit and soul may be consciously felt working into the bodily nature, it might well have worked into the girl's state of health; and the strength of this belief might have sustained her until the man returned after his father's death. This may appear odd to many who are not aware of the power of knowledge based on true reality—knowledge not abstract and merely theoretical but working as a growing force in the soul.

We see, however, that as regards the question of good fortune this belief may offer no consolation to those who are definitely fixed for their whole life in work that can never satisfy them, those whose claims upon life are permanently rejected. Yet we see that firm faith in the central core of man's being, and the knowledge that this single human life is one among many, can certainly give awakening strength. All that in the outer world at first appeared to me as my ill-fortune, as the evil destiny of my life, becomes explicable to my spiritual understanding through my relation to the universal cosmos in which I am placed. No commonplace consolation can help us to overcome what in our own conception is a real misfortune. We can only be helped by the possibility of regarding a direct blow as a link in the chain of destiny. Then we see that to consider the single life by itself, is to look upon the semblance and not the reality. An example of this is the youth who idled away his time until his eighteenth year and then, when misfortune befell him and he was obliged to work, regarded it as sheer ill- luck and not as the occasion of his later happiness. Thus, if we look more deeply into the matter we see clearly that study of a life from one point of view alone can give only an apparent result, and that what strikes us as good or bad fortune appears merely in its semblance if we study it in a circumscribed way. It will only show us its true nature and meaning if we study it in its proper place in the man's whole life. Even so, if we look at this whole human life as exhausted within the boundaries of birth and death, a life that can find no satisfaction in ordinary human relations and the usual work will never seem comprehensible to us. To become comprehensible—comprehensible according to the reality we have often expressed in those terms to which, however, where real human destiny is concerned, only spiritual science can give life-this can become comprehensible only when we know that what we find intelligible no longer has power over us. And to him for whose central being good fortune is only an incentive to higher development, ill-fortune is also a challenge to further evolution. Thus the apparent contradiction is solved for us when, in observing life, we see the conception of good or bad fortune approaching us merely from the outside, converted into the conception of how we transform the experiences within ourselves and what we make of them. If we have learnt from the law of karma not only to derive satisfaction from success but to take it as an incentive to further development, we also arrive at regarding failure and misfortune in the same way. Everything undergoes change in the human soul, and what is a semblance of good or bad fortune becomes reality there. This, however, implies much that is immensely important. For instance, let us think of a man who rejects outright the idea of repeated earth-lives. Suppose, then, that he sees a man suffering from jealousy founded on an entirely imaginary picture created by himself; or another pursuing a visionary happiness; or on the other hand he may see someone who develops a definite inner reality merely out of his imagination, develops something most real for the inner life—that is, out of mere semblance, not out of the world of real facts. Thus he might say to himself—Would it not be the most incredible incongruity as regards the connection of man's inner nature with the outer world, if the matter ended with this one fact occurring in the one earth-life? There is no doubt that, when a man passes through the gate of death, any illusion of fortune or of jealousy which he has looked on as a reality will be wiped out. But what he has united with his soul as pleasure and pain, the effect which has arisen in the stirrings of his feelings, becomes a power living its own life in his soul and connected with his further evolution in the universe. Thus we see, by means of the transformation described, that man is actually called upon to develop a reality out of the semblance.

With this, however, we have also arrived at an explanation of what was said at the beginning. It becomes clear to us now why it is impossible for a man to connect his fortune with his ego, with his individuality. Yet, even if he cannot directly connect it with his ego as external happenings that approach him and raise his existence, he can, nevertheless, so transform it within himself, that what was originally external semblance becomes inner reality. Thereby man becomes the transformer of outward semblance into being, into reality. But when we look around upon the world about us, we see how the crystals, the plants and animals are hindered by external circumstances so that they cannot live out fully the inner laws of their growth; we see how countless seeds must perish without coming into true existence. What is it that fails to happen? Why can we not speak here of good or bad fortune as we have stated it?—The reason is that these are not examples of an outer becoming an inner, so that in fact an outer is mirrored in the inner and a semblance transformed into real being. It is only because man has this central core of being within him that he can free himself from the immediate external reality and experience a new reality. This reality experienced within him lifts his ordinary existence above external life so that he can say: On the one hand, I live in the line of heredity, since I bear within me what I have inherited from my parents, grandparents, and so on; but I also live in what is only a spiritual line of causation, and yet can give me something besides the fortune that may come to me from the outside world.—Through this alone it is clear that man is indeed a member of two worlds, an outer and an inner. You may call it dualism, but the very way that man transforms semblance into reality shows us that this dualism is itself merely semblance, since in man outer semblance is continually being transformed into inner reality. And life shows us, too, that what we experience in imagination when we call an actual fact false becomes reality within us.

Thus we see that what may be called good and bad fortune is closely associated with what is within man. But we see, too, how closely associated it is with the conception of spiritual science, that man stands in a succession of repeated earth-lives. If we look at the matter in this way we may say: Do we not then base our inner happiness on an outer semblance and reckon with this happiness as something permanent in our evolution? All external good fortune that falls to our share is characterized in what, according to legend, Solon said to Croesus: Call no man happy till you know his end.—All good fortune that comes to us from outside may change; good fortune may turn into bad. But what is there in the realm of fortune that can never be taken from us? What we make of the fortune that falls to us whether it comes from success or failure. Fundamentally the following true and excellent folk-saying can be applied to the whole of a man's relation to his fortune: Everyone is the smith of his own fortune.—Simple country people have coined many beautiful and extraordinarily apposite sayings about fortune, and from these we can see what profound philosophy there is in the simplest man's outlook. In this respect those who call themselves the most enlightened could learn very much from them. To be sure these truths are often presented to us in a very crude form. There is even a proverb that says: Against a certain human quality the Gods themselves contend in vain. There is, however, also a noteworthy proverb that connects this particular human quality—against which the Gods are said to contend in vain—with good fortune, saying: Fools have the most luck. We need not conclude from this that the Gods seek to reward such men with good fortune to make up for their stupidity. Nevertheless, this proverb shows us a distinct consciousness of the inner depths and of the necessity for deepening what we must call the interdependence in the world of man and fortune. For as long as our wisdom is applicable to external matters alone, it will help us very little; it can help us only when it is changed into something within ourselves, that is, when it again acquires the quality, originally possessed by primitive man, of building on the strong central core that transcends birth and death, the central core that is explicable only in the light of repeated earth-lives. Thus what a man experiences as the mere semblance of fortune in the outer world is distinguished from what we may call the true essence of fortune. This comes into being the moment a man can make something of the external facts of his life, can transform them and assimilate them with the evolving core of his being which goes on from life to life. And when a sick man—Herder—in the most severe physical pain says to his son: “Give me a sublime and beautiful thought, and I will refresh myself with it”, we see clearly that in an afflicted life Herder awaits the illumination of a beautiful thought as refreshment—that is, as a stroke of good fortune.

Hence it is easy to say that man with his inner being must be the smith of his own fortune. But let us fix our minds on the powerful influence of that world-conception of spiritual science that we have been able to touch upon to-day, where it is not merely theoretical knowledge but knowledge that stirs the core of our souls, since it is filled with what transcends good or bad fortune. If we grasp this world-outlook thus, it will furnish us with more sublime thoughts than almost any other, thoughts that make it possible for a man—even at the moment when he must succumb to misfortune—to say: “But this is only a part of the whole of life.”

This question of fortune has been raised to-day to show how everyday existence is ennobled and enriched by the real thoughts concerning life's totality which spiritual science can give us, thoughts that do not merely touch upon life as theories but that bring with them the forces of life. And this is the essential. We must not only have external grounds of consolation for one who is to learn to bear misfortune through the awakening of those inner forces, rather must we be able to give him the real inner forces that lead beyond the sphere of misfortune to a sphere to which—although life seems to contradict this—he actually belongs. This, however, can only be given by a science which shows that human life extends beyond birth and death, and yet is linked with the whole beneficent foundation of our world-order. If we can count upon this in a world-conception, then we may say that this conception fulfills the hopes of even the best of men; we may say that with such a conviction a man can look at life as one who though his ship is tossed to and fro by surging waves yet finds courage to rely on nothing in the outer world, but on his own inner strength and character. And perhaps the observations of to-day may serve to set before men an ideal that Goethe in a certain way sketched for us, but that we may interpret beyond Goethe's hopes as an ideal for every man. True, it does not stand as something to be immediately achieved in the single human life, but as an ideal for man's life as a totality—if a man, tossed to and fro in his life between good and bad fortune, feels like a sailor buffeted by stormy waves, who can rely on his own inner power. This must lead to a point of view which, with a slight adaptation of Goethe's words, we may describe thus:

Man stands with courage at the helm
By wind and waves the ship is driven—
The wind and waves do not affect him.
Controlling them he looks in the green depths
And trusts, no matter wrecked or safe in port,
The forces of his inner being.

• 1. The Hidden Depths of Soul Life. Berlin, 23rd November, 1911.

Today, my task will be to contribute further to the fundamental theme in our quest to understand the problems of our time. It is justifiably required that man should be awake, and pay due heed to the many spiritual influences that affect and transform him over comparatively short periods of time, and also that he acquaint himself with what must be done to further the particular spiritual and cultural impulses at work in our time.

I have tried from various viewpoints to draw your attention to the greater post-Atlantean period, by describing wider aspects as well as details from it, because only our understanding of that period makes our own comprehensible. To allow the whole of mankind's post-Atlantean evolution to work upon us awakens understanding for our own time.

I want today to speak about that same period by bringing before you some different characteristic aspects. However, in order to understand what I want to describe I must ask you to bear in mind what has been said about humanity as such becoming ever younger and younger. I described how, immediately after the Atlantean catastrophe, mankind's age was 56 and that by now it has dropped to 27. This means that modern man develops naturally up to that age. After the age of 27 he develops further only if he cultivates impulses received directly from the spirit out of his own inner initiative. So let us turn our attention to how the 27 year old human being of today came to be as he is.

Let us look back once more to the time immediately after the great Atlantean catastrophe. I have pointed out how very different, compared with today, man's social feelings and in fact his whole social structure then were. I would like to draw special attention to the unique soul constitution of the first post-Atlantean people, particularly of those in the southern part of Asia, and also remind you of certain facts, already known to you from my writings, about that ancient Indian culture. There was at that time a complete absence of what modern man can hardly imagine a social structure without, namely the concepts of laws and rights. You will be aware of the immense importance attached to these and related concepts today. Things of this nature were never mentioned; they were unknown in the first postAtlantean epoch. It would have been impossible at that time to imagine what might be meant by laws and rights, whereas we cannot visualize society without them. When guidance was needed concerning what ought to be done or left undone, or about arrangements to be made either in public or private life, one turned to the patriarchs, i.e., to those who had reached their fifties.

It was assumed, because it was self-evident, that those who had reached their fifties were able to recognize what ought to be done. They had this ability because people remained capable of development in the natural sense like children right into their fifties, by which time they had also attained in the same natural way a certain worldly maturity. No one disputed the fact that people of that age were wise and knew how life should be arranged and human affairs conducted. It would never have occurred to anybody to doubt that people who had developed normally into their fifties would know the right answers to life's problems. When a human being today, in the course of his natural development, reaches puberty, a change takes place in his inner being. In that ancient time inner revelations came to people in their mature years, simply because natural development continued until late in life, the consequence of which were the capabilities I have indicated. Thus, when advice was needed, one consulted the natural lawgivers, the elders, the wise ones.

Why exactly did they have this extraordinary wisdom? The reason they were so wise was that they experienced themselves at one with the spirit, more particularly with the spirits that live in light. Today we sense the warmth in our environment; we are aware of the air as we breathe it in and out; we sense a force in water as it evaporates to come down again as rain, but we experience this only physically, through our senses. The people of the first post-Atlantean epoch did not experience things that way. When they were in their fifties, they felt the spirit in warmth, in currents of air, in circulating water. They did not just experience the wind blowing but the spirits of wind; not just warmth but the spirit of warmth; when they looked at water, they saw also the water spirits. This caused them, when they had reached a certain age, to listen to the revelations of these elemental spirits, though only in certain states of wakefulness. What the elemental spirits revealed to them formed the basis for the wisdom they were able to impart to others. When people who had reached that age had gone through normal development, they were geniuses; in fact, they were much more than what we understand by genius.

Today a child's soul development reveals itself gradually up to a certain age while the body's development takes place. In those days something similar happened in old age when wisdom arose from the bodily nature itself. It came about because many not only developed naturally during the body's thriving growth, but continued to do so during its decline when it became sclerotic and mineralized. The body's forces of decline, its calcification, caused the soul and spirit to develop, and this was bound up with another aspect of evolution. If you imagine vividly what I shall now describe, you will find it easy to understand. People who had reached the age when the body began to decline, clearly perceived the beings of the elements. At night the normal senses enabled man to perceive not only the stars but also imaginations. He saw the spiritual aspect of the starry sky. I have often drawn attention to old star maps with their curious figures. These figures are not as modern science would have it—creations of fantasy—but originate from direct perception.

Thus the ancients, the wise ones, were able to give counsel and regulate the social structure through what they directly perceived. They had an intimate relationship with that part of the earth they inhabited because they perceived its spiritual content. They perceived spirituality in the water that issued from it, in the air surrounding it, in the climatic conditions of warmth and so on. But these interrelationships differed from place to place. In Greece they were different from those in India and different again from those in Persia and so on. As a consequence the wise ones, the sages, had perceptions that were related to the particular section of the earth which they occupied. The ancient Indian culture developed the way it did through the relationships prevailing in that part of the earth. Likewise there arose in Greece a culture specifically related to the elements in that part. These differences were experienced quite concretely.

Today something similar is experienced only in regard to the human being. We would regard it as grotesque were it suggested that the ear could be situated where the nose is or vice versa. The whole organism is so formed that the nose could only be where it is and likewise the ear. However, the earth itself is an organism, but for that there is no longer any feeling or understanding. When a culture develops, it must of necessity have a certain physiognomy through the influence of the earth's elemental beings. What developed in ancient Greece could not have been transferred to ancient India or vice versa. What is so significant about ancient times is that cultures developed which reflected the earth's spiritual physiognomy. Nothing of this is known to man today because, when he reaches the age when he could know, his natural ability to develop ceases. People do not pause to wonder why it is that, when the white man immigrated to North America, the appearance of those who settled in the eastern part became different from that of those who settled in California. The expression in the eyes of the settlers in the east changed completely, and their hands became larger than they would have been in Europe; even the color of their skin changed. This applies only to the eastern part of America. The development of a civilization and its relationship to its part of the earth's organism is no longer taken into account. Man no longer knows what kind of spiritual entities, what kind of spiritual beings live in the elements of the earth. Man has become abstract; he no longer experiences things as they truly are.

What I have described applies to the first post-Atlantean epoch. Things changed in the following epoch, in the course of which mankind's age dropped to between 48 and 42. During this second post-Atlantean epoch the natural ability of the human being to develop lasted only into his forties. Therefore he did not attain the kind of wisdom he had attained in the first epoch. His soul-spirit being remained dependent on the bodily nature only in his forties. The ability to sense his relationship with the elements became weaker. However, the ability was still there, only weakened. People now became aware that when they were outside the body during sleep, they were in the spiritual world. They became aware of this once they had reached, their forties. They also became aware that when they awoke and plunged into the body once more, the spiritual world became dark. The teaching about Ormuzd and Ahriman, about Light and Darkness, originated from this experience. Man was aware that he was in the spiritual world during sleep, and he experienced the descent into the body as a descent into darkness. There was no longer the close dependence on the piece of land one inhabited; instead, there was an experience of participating in night and day. The constellations of stars were still seen pictorially through the faculty of imagination. This atavistic ability had remained from the time of Atlantis and enabled man to know that he had a living soul and that during sleep he was in a spiritual world which he could experience through imagination.

In the third, the Egyptian-Chaldean epoch, the ability to experience oneself so completely at one with the whole cosmos receded still further. In Persia it had been taught by Zarathustra, but had in general been known through tradition. During the Egyptian-Chaldean cultural epoch, in the course of normal evolution, man's sense perception became stronger while the old spiritual perception became weaker. As a consequence the main form of worship in the third epoch was a star cult. Earlier, in Persia there had been no star cults; the spiritual world had been experienced directly through imagination and music of the spheres. In the third epoch things were more interpreted rather than seen directly; the pictorial aspect became fainter. A proper star cult developed because the stars were clearly seen.

Then came the fourth epoch when the surrounding spiritual world had faded from man's consciousness. Only the physical aspect of the stars was perceived; the world was seen more or less as we see it. I have already described how man experienced the world in ancient Greece. That the soul lives in the body and expresses itself through the body—of this the Greeks were aware, but they no longer felt to the same extent that the cosmos was the soul's true home. I have often referred to Aristotle who, because he was not initiated, could not perceive the spiritual aspect of the stars; instead he founded a philosophy of the world of stars. He interpreted what he saw physically. His interpretation was based on his awareness that man's soul resides in the body between birth and death. He was also aware in a philosophical sense, that the soul has its home in that outermost sphere in which, for Aristotle, the highest God held sway, while lesser Gods held sway in the nearer spheres. He also evolved a philosophy of the elements, of earth, water, air, and fire or warmth; it was, however, philosophy, not experience. No philosophy of the elements had existed before when they were still directly perceived and experienced. By the fourth epoch it had all changed; mankind had been truly driven from the spiritual world. The time had come when something had to intervene: the Mystery of Golgotha.

In these lectures I have pointed to the deep significance of the Mystery of Golgotha. I explained that by the time it took place mankind's age had dropped to 33; man's natural development proceeded only up to that age, and Christ, in the body of Jesus of Nazareth, experienced just that age. A truly wondrous coincidence! As I have described, immediately after the Atlantean catastrophe man remained capable of natural development right up to the age of 56, then 55, later 54 and so on. At the beginning of the second epoch this ability lasted only up to the age of 48, then 47 and so on. At the beginning of the third, the Egyptian-Chaldean epoch it lasted only to the age of 42, receding to the age of 36. The Graeco-Latin epoch began in the year of 747 B.C. when man retained the ability of natural development only up to the age of 35, then 34 and when it receded to the age of 33 then—because this age is below 35 when the body begins to decline—man could no longer experience the cosmic spirit's union with the soul. Therefore, the spirit that is the Christ Spirit approached man from outside. You see how essential was the Christ Spirit's entry into mankind's evolution.

Let us look back once more to the patriarchs in ancient times who were, one might say, super-geniuses. They were consulted on all questions concerning the arrangement of human affairs because their natural inner development enabled them to embody the divine-spiritual element. The possibility of receiving higher counsel from human beings diminished ever more. When mankind's age receded to 33, Christ had to come from other worlds and enter the body of Jesus of Nazareth. Man had to receive from a different direction the impulse which through his natural evolution he had lost.

This allows us deep insight into the indispensable connection between mankind's evolution and the Mystery of Golgotha. Science of the spirit reveals Christ's entry into human evolution as an inherent necessity. The need for new insight and deeper understanding of the Christ Impulse can be seen at every turn.

I recommend you read the latest number of Die Tat (The Deed), for it contains much of interest. You will find an article by our revered friend Dr. Rittelmeyer¹ and also one of the last articles written by our dear friend Deinhard before his death.² In this same number there is also an article by Arthur Drews which is significant because here he again discusses the role of Christ Jesus in the modern world.³ I have often spoken about Drews. He came to the fore in Berlin at the time when the attempt was made, from the so-called monistic viewpoint to prove, among other things, that Jesus of Nazareth could not be a historical person. Two books appeared concerned with what was called the “Christ Myth” to show that it cannot be proved historically that a Jesus of Nazareth ever lived.

This time Drews discusses Christ Jesus from an odd point of view. In the June number of Die Tat you will find an article entitled “Jesus Christ and German Piety.” He builds up the peculiar idea of a piety that is German; this is just about as clever as to speak of a German sun or a German moon. To bring national differences into these things is really as nonsensical as it would be to speak of the sun or moon being exclusively German; yet such absurdities attract large audiences these days. It is interesting that Drews, who would not dream of evoking Eckart,⁴ Tauler⁵ or Jacob Boehme,⁶ here does evoke Fichte,⁷ although normally he would not do so even if philosophical matters were discussed. He takes the greatest trouble in his attempt to justify his idea of German piety, and also to show that, especially if one is German, the truth about Jesus Christ cannot be arrived at through theology or historical study, but only through what he calls German metaphysics. And says Drews, no historical Christ Jesus can be found through metaphysics.

Drews' whole approach is closely connected with what I have drawn to your attention in these lectures, that the only concept of God modern man can reach is that of the Father God. The name of Christ is interspersed in the writings of Harnack,⁸ but what he describes is the Father God. What is usually called the inner mystical path can lead only to a general Godhead. Christ cannot be found in either Tauler or Eckart. It is a different matter when we come to Jacob Boehme, but the difference is not understood by Drews. In Boehme the Christ can be found for it is of Him that he speaks. Christ is to be found neither in Arthur Drews' writings nor in Adolf Harnack's theology, but Drews is, from the modern point of view, the more honest. He seeks the Christ and does not find Him, because that is impossible through abstract metaphysics held aloof from historical facts. But the real facts of history can, as we have seen, enable us to understand the significance even of the age of Christ Jesus in relation to the Mystery of Golgotha. Drews fails to find Christ because he remains at abstract metaphysics, which is the only standpoint acceptable today. Certainly, the healthy person can through metaphysics find a general God but not Christ. It is an outlook that is directly connected with what I explained, that atheism is really an illness, the inability to find Christ a misfortune, not to be able to find the spirit a soul blindness. Drews cannot do otherwise than say, “What is discovered through metaphysics cannot honestly be called Christ; we must therefore leave Christ out of our considerations.” Drews believes he is speaking out of the spirit of our time, and so he is inasmuch as our time rejects spiritual science. He believes he is speaking the truth when he says that religion must be based on metaphysics, and therefore cannot, if it is honest, entertain any concept of Christ.

Let us now turn to the actual words with which Drews ends his extraordinary article: “Every historical tradition”—he means traditions depicting Christ historically—“is an obstacle to religion; as soon as the great work of reformation, only just begun by Luther, is completed, the last remnant of any faith based on history will be swept away from religious consciousness.”

I have often mentioned that spiritual science seeks to establish a faith based on history because it provides a concrete impetus towards the spiritual aspect of evolution which leads as directly to Christ as abstract metaphysics leads to an undifferentiated God. Drews says, “German religion must be either a religion without Christ or no religion at all.” That expresses more or less what I have often indicated, namely that the present-day consciousness is bound to remove Christ unless it comes through spiritual science to a concrete grasp of the spiritual world and thereby rekindles understanding of Christ.

Drews continues:

When one recognizes God and man to be essentially the same, [Imagine, to suggest, as is done here, that God and man are the same!] when every person is seen to have a natural tendency to become a “Christ”; i.e., to become a God-man, then there will be no room for a Jesus Christ. One can certainly draw attention to acts attributed to Christ in order to elucidate and illustrate certain religious procedures, as for example mystics have done. One can also refer to sayings of Christ to make one's own opinions clear, just as one can refer to words and doings of other outstanding individuals.

Here we have the peculiar situation that what is said never to have existed is yet referred to as if it had. On the one hand Drews sets out to prove that Christ never was, and on the other he says that it is permissible to refer to His words and deeds in order to elucidate one's own. He continues:

“German” religion of the God-man has no use for a historical redeemer or even for an exceptional human being who, like Jesus, haunts our liberal theologians. It needs no symbolic representative who only serves to confuse the issue. Such a symbol must be recognized as superfluous and even dangerous because it introduces into our “German” concept of religion not only an alien element which, however sublime, is nevertheless onesided, but also unacceptable Protestant ethics. It is this which has caused modern man's alienation from Christianity. Furthermore, such imposed ethics contradict the duties, so deeply felt at the present time, placed upon us by our own nature.

This is certainly a passage of which I can make no proper sense. How is one to come to terms with the way modern man thinks? That is something difficult to understand when one's own thoughts relate to reality. Drews continues:

All that is great and significant in the Gospels is not lost to mankind even if there never was a Jesus. The words attributed to him would then have come from some other source. In any case, our salvation cannot be dependent on whether there was a Jesus or not. Regarding Jesus as principle of salvation draws in its wake not only the whole dualistic metaphysics of Palestinian Judaism, which is incompatible with the modern spirit, but also makes religion inseparable from history. It introduces vague opinions and brings forward doubtful historical events as proof of external religious manifestations. The “German” religion of the God-man is not only a religion of freedom, but a religion of the most individual and deepest inwardness. It will no sooner have entered life than we shall be free both of external Church functions with their subsidiary demands, but also of Jesus Christ. As Fichte said: “It is through metaphysics, not history, that salvation is obtained! And metaphysics knows of no Jesus Christ.”

It would be well if people become conscious of the fact that without spiritual knowledge modern education leads logically to such a conclusion. To present a different result would be a compromise and therefore dishonest. If this were recognized spiritual science would not be seen as something arbitrarily introduced at the present time, but as the answer to the deepest and truest needs of the human soul.

Since the year 1413 after the Mystery of Golgotha, man has lived in the fifth post-Atlantean epoch during which through human evolution he becomes ever more estranged from the spiritual world. We can find our connection with spirituality only through impulses that are no longer provided by man's bodily nature but are innate in the soul itself. People today succumb to the kind of abstractions I have described because as yet they are not sufficiently permeated by Christianity to sense the soul's necessity of union with the spiritual world. That is why nowadays all concepts, all ideas are abstract. Truly they go together—today's unchristian attitude and the unreality and abstraction of ideas. Indeed our concepts and ideas will remain unreal unless we learn to permeate them once more with the spirit, the spirit in which Christ lives. Through Him our concepts will again become as living and real as those of the ancient Indian patriarchs who through their personalities made concrete and effective what was instituted as rights and laws. Our rights and laws are themselves abstract. When a bridge is built and it collapses, one soon realizes that its construction was based on wrong concepts. In society such connections are not so easily detected; all kinds of incompetence may be practiced. The result reveals itself only in the unhappiness people suffer in times such as ours. When a bridge collapses, one blames the engineer who built it. When misfortune overtakes mankind because the inadequate concepts of those in charge are incapable of intervening in events, then one blames all kinds of things. However, what ought to be blamed, or rather recognized, is the circumstance that we are going through a crisis in which people no longer have any true sense as to whether a concept has any connection with reality or not.

I would like to give you an example taken from external nature to illustrate once more the distinction between concepts that are connected with reality and those that are not. If you take a crystal and think of it as a hexagonal prism, closed above and below by hexagonal pyramids, then you have a concept of a quartz crystal that is connected with the reality, because that is true of the crystal's form and existence. If on the other hand you form a concept of a flower without roots, you have an unreal concept, for without roots a flower cannot live, cannot have an existence in reality. Someone who does not strive to make his thoughts correspond to reality will regard the flower torn off at the stem as just as real as the quartz crystal, but that is untrue. It is not possible for someone who thinks in accordance with reality to form a mental picture of a flower without roots. People will have to learn anew to form concepts that correspond to reality. A tree which has been uprooted is no longer a reality to which the concept tree corresponds. To feel the uprooted tree as a reality is to feel an untruth, for it cannot live, but withers and dies if not rooted in the earth. There you have the difference.

No one whose thinking corresponds to reality could suggest, as professor Dewar does, that it is possible to calculate by means of experiments how the world will end.⁹ Such speculations are always unreal. It must become habit to train one's thinking to correspond to things as they truly are, otherwise one's thoughts about the spiritual world will be mere fantasy. One must be able to distinguish the concept of a living entity from that of a lifeless one, otherwise one cannot have true concepts of the spiritual world. One's thoughts remain unreal if a tree without roots, or a geological stratum by itself—for it can exist only if there are other strata lying below as well as above—is regarded as true reality. Those who think the way geologists or physicists and especially biologists do are not formulating real thoughts. Biologists think of a tooth, for example, as if it could exist on its own. Today, spiritual science apart, it is only in the realm of art—though not in pure realism—that one finds any understanding for the fact that the reality or unreality of something can depend on whether that to which it belongs is present or not.

These examples are taken from the external physical world, but today other spheres, such as national economy and political science in particular, suffer from unreal thoughts. I have pointed out the impossibility of the political science outlined by Kjellen in his book The State as a Form of Life.¹⁰ You know that I have great respect for Kjellen. His book is both widely read and highly praised, but if some aspect of natural science had been written about in a similar way, the author would have been laughed at. One may get away with writing in that way about the state, but not about a crocodile. Not a single concept in Kjellen's book is thought through realistically.

It is essential that man develop a sense for the kind of thoughts that do relate to reality; only then will he be able to recognize the kind of concepts and ideas capable of bringing order into society. Just think how essential it is that we acquire concepts enabling us to understand people living on Russian soil. Remarkably little is done to reach such understanding. What is thought about the Russian people, whether here or in the West or in Central Europe, is very far from the truth. A few days ago I read an article which suggested that Russians still have to some extent the more mystical approach to life of the Middle Ages, whereas since then in the West and in Central Europe intellectuality has become widespread. The article makes it clear that the Russian people should begin to acquire the intellectuality which other European peoples have had the good fortune to attain. The writer concerned has not the slightest inkling that the character of the Russian people is utterly different. People nowadays are not inclined to study things as they truly are. The sense is lacking for the reality, the truth, contained in things.¹¹

One of our friends made the effort to bring together what I have written about Goethe in my books with what I said in a lecture concerning human and cosmic thoughts.¹² From this material he produced a book in Russian, a remarkable book already published.¹³ I am convinced it will be widely read in Russia by a certain section of the public. Were it to be translated into German or any other European language, people would find it deadly boring. This is because they lack the sense for appreciating the finely chiseled thoughts, the wonderful conceptual filigree work that makes this book so striking.

What is so remarkable about the Russian character is that as it evolves something will emerge which is different from what has emerged in the rest of Europe where mysticism and intellectuality exist, as it were, apart. In Russia a mysticism will appear which is intellectual in character and an intellectuality which is based on mysticism. Thus it will be something quite new, intellectual mysticism, mystical intellectuality and, if I may put it so, quite equal to its task. This is something that is not understood at all. It is there nevertheless, though hidden within the chaos of Eastern Europe, and will emerge expressing the characteristics I have briefly indicated.

These things can be understood only if one has a feeling for the reality inherent in ideas. To acquire this sense, this feeling that ideas are realities is one of the most urgent needs of the present time. Without it abstract programs will continue to be devised, beautiful political speeches held about all kinds of measures to be taken which prove unproductive, though they need not be. Nor can there be any feeling for events in history which when followed up, can be an immense help when it comes to understanding our own time.

Let me give you a characteristic example. Concern about the problems facing mankind at the present time causes one to turn repeatedly to events that took place in the 18th century, particularly in the '60s of that century. At that time remarkable impulses were emerging in Europe. An attempt to understand them can be most instructive. As you know that was when the Seven Years War took place. England and France were deeply divided, mainly through their colonial rivalry in North America. In Europe, England and Prussia were allies; opposing them was the alliance consisting of France and Austria. In Russia a strong hostility prevailed against Prussia during the reign of Czarina Elizabeth. Therefore one should really speak of an alliance between Russia, France and Austria against Prussia and England. One could say that on a smaller scale conditions were similar to those of today; just as now there was then a danger of complete chaos in Europe. In fact, when the situation in the early 1760s is investigated, it is found to be not unlike the present one in 1917. But the remarkable incident I want to mention is the following.

I believe it was on January the fifth, 1762, that Czarina Elizabeth died; or to put it as the historians have done, her life, not very often sober, had come to an end; she had spent most of it inebriated. The Czarina Elizabeth was dead, and her nephew, her sister's son, stood before those authorized to place the crown upon his head. It was an extraordinary person who, on January the fifth 1762, prepared himself to be elevated to Czar. He was clad in his regiment's ceremonial uniform, consisting of green jacket with red collar and cuffs, yellow waistcoat and stockings, leggings to above the knee (he had already as Grand Duke made a habit of never bending the knees when walking as this, to him, seemed more dignified) long pigtail, two powdered coils, a hat with upturned brim, and as his symbol he carried a knobbed staff. As you know, his consort was Catherine, later to become Catherine the Great. History describes Czar Peter III as an immature young man.¹⁴ It is extraordinarily difficult to ascertain what kind of person he actually was. Very probably he was very immature, even backward. He became Czar at a significant moment in the history of Europe. At his side was a woman who already as a seven year old girl had written in her diary that there was nothing she desired more than to become the absolute ruler of the Russian people. Her dream was to become ruler in her own right. And she seemed to be proud that for the sake of direct succession she need never bear a child that was necessarily that of her husband, the Czar. When he became ruler, the war had been going on for a long time; everybody longed for peace. Peace would be a blessing if only it could be attained.

What happened next was that already in February—that is, soon after the feeble-minded Peter III had ascended to the throne of the Czars—all the European powers received a Russian manifesto. This event was very remarkable, and I would like to read to you a literal translation. The manifesto was sent to the embassies in Austria, France, Sweden and Saxony. Saxe-Coburg was at that time part of Poland. The document reads as follows:

His Imperial Majesty, who through good fortune ascended to the throne of his forebears, regards his first duty to be promotion and increase of the welfare of his subjects. It is therefore with great sorrow that he Witnesses the present war which has already lasted six years and is an immense burden to all the countries involved. Far from showing any signs of coming to an end, it is, to the misfortune of all the nations, spreading ever further the longer it lasts. The suffering of humanity through this calamity is all the greater because of the uncertainty concerning the outcome, which shows no sign of lessening. In these circumstances, out of humanitarian feelings and compassion for the useless spilling of innocent blood, his Imperial Majesty on his part wishes to put an end to this evil. He therefore finds it necessary to turn to Russia's allies reminding them that God's first commandment to sovereigns, namely the preservation of the people entrusted to them, must take precedence over all other considerations. They on their part would wish to secure the peace so necessary and valuable to them also, and at the same time to contribute as much as is possible to see peace established in the whole of Europe. To this purpose His Majesty is prepared to sacrifice the conquests made in this war by Russian forces. His Majesty hopes that the allies on their part will consider the return of peace a greater benefit than anything they could expect to obtain through a prolonged war and further bloodshed. Out of the best and deepest feelings his Imperial Majesty advises all to devote their best forces to achieve so great and beneficial an objective. St. Petersburg, February 23, 1762.

I do wonder if anywhere today there is a true feeling for the fact that this manifesto is absolutely concrete, is based completely on reality. One should be able to sense that it is a document that carries the conviction of truth. However, the diplomatic notes sent in answer to the manifesto are all declarations written more or less in the same vein as are today's declarations concerned with the entente, especially the ones sent by Woodrow Wilson. Everything in these diplomatic notes is utterly abstract with no relation to reality, whereas what I just now read to you, written on the 23rd of February 1762, is in a style of a different order, and contains something quite remarkable, all the more so in view of the Czar's condition, which I described to you. There must have been someone with power behind the scenes, with a sense for the reality of the situation, who could cause this action to be taken. Later, when the abstract replies had reached Russia—replies containing the same kind of abstractions as those used today, like “peace, free from annexation” or “freedom for the people”—Peter, the feeble-minded, sent an answer delivered by the Russian envoy, Count Gallitzin, to the Court in Vienna on the 9th of April. Listen to what it contains:

The friendship which has existed between the Russian Imperial Court and the Prussian Royal Court ever since the time of Czar Peter I has lately suffered a setback merely through accidental changes in the constitution of Europe. The war which is a result of these changes can neither last forever nor destroy the advantage of a friendship which for many years proved to be a useful confederation and could be so again. His Imperial Majesty therefore proposes to the King of Prussia that they conclude not only a lasting peace, but a treaty of alliance in their mutual interest and to their mutual advantage.

Please note the stroke of genius in what follows:

The reason for these deliberations on the part of his Russian Imperial Majesty is obvious and needs no lengthy explanation, as it is easy enough to demonstrate that no good can come of a general peace such as was concluded in Westphalia. Peace cannot be expected to last when there is an unending shifting of arms and such variety of intentions. Such a peace necessitates all conquered territories to be protected, as is the case in Westphalia. But now the matter hinges on pretentions which have only arisen out of the war. These can hardly be reconciled due to the eagerness early in the war to mobilize as many powers as possible with little consideration for possible consequences of hastily concluded treaties and amalgamations.

One cannot imagine a more ingenious diplomatic document. Think about it—if only somebody could recognize now that the pretentions made today have only arisen because of this war! The document continues:

The Russian Imperial Court alone has always insisted that, before a general congress is arranged, it is necessary that conflicting interests and demands are reconciled. It would appear that the Sovereign Court in Vienna also recognizes this, and therefore never directly answered the Russian Imperial communique. The Sovereign Court made only brief reference to points that were in its favor, passing over others in silence preferring, it would seem, to await possible fortunes with arms. ... The war that has since broken out between England and Spain only increases the general misery. Although it engages England at sea, it does nothing to lessen the war in Germany. Sweden is without hope and is suffering losses; her glory waning, she seems to have courage neither to continue the war nor to withdraw from it. The Sovereign Courts all appear to be waiting to see who will be the first to make a decisive move towards establishing peace. His Russian Imperial Majesty alone is ready to do so, through compassion and also in view of the complaisance shown by his majesty the King of Prussia. His Imperial Majesty wishes to take the necessary steps at the earliest possible moment, especially as this intention was communicated to all the Sovereign Courts as early as the 23rd of February, soon after the start of his reign.

Peace was established, and indeed as a result of what was initiated with this concrete document based on reality. It is of the greatest importance that a sense is developed for what history conveys, a feeling for the difference between concepts and ideas that are incapable of intervening in reality, and those that are themselves rooted deeply in reality and therefore have the power to affect it. One should not imagine that words are always mere words; they can be as effective as deeds if based on reality. It must be realized that mankind is going through a crisis. It is all-important that a new path, a new connection, be found to truth and reality. People are so alienated from what is real that they have lost the sense for truth and for the right way of dealing with things. It is important to see that the crisis we are in and the untruthfulness that abounds are related. Let me give you one small example: a periodical has appeared, calling itself The Invisible Temple, obviously a publication in which those inclined towards mysticism expect to find something very deep. “The Invisible Temple”—Oh, the depth of it! Subtitle? A Monthly Magazine for the Gathering of Spirits.¹⁵ I will say no more on that point, but in one issue monists and theosophists are mentioned. Various foolish things are said, including a passage I will read. The periodical is the mouthpiece for a society which is at present led by Horneffer.¹⁶ The society claims it is going to renew the world.

This is the passage:

Monists and theosophists may go in different directions; they may vigorously fight and despise one another; yet in one respect they are strangely alike. Both lay claim to the word “science.” Both insist that their pursuit is true science, and that everybody else's science is pseudo-science. You will find this stated in the writings of Haeckel as well as of Rudolf Steiner.

I request you to go through everything I have said or written and see if you can find anything of what is here maintained. But who today is prepared in a case like this to call something by its right name, and say that it is an outright lie, and a common one at that. That Horneffer should write such things comes as no surprise. When he published Nietzsche's works, I had to point out to him that he did not have the faintest understanding of Nietzsche. What he had compiled and published was rubbish. So what he writes now is no surprise. But people take such things seriously, and thus it comes about that the worst, most stupid foolishness is confused and mixed up with the earnest striving of spiritual science, and worse still, what is-truth is called lies, whereas lies are accepted as truth.

It must be learned that a new link to reality has to be found. In the first post-Atlantean cultural epoch the patriarchs when they reached their fifties, received the spirit into themselves as part of their natural development. We may ask if this has in any way remained through the Greek epoch up to our own? The answer is that all that has remained is what we call genius. When the faculty of genius appears today it is still to some extent dependent on man's natural development. However, the men of genius appearing during the fifth cultural epoch will be the last in earth evolution. It is important to know that no genius will appear in the future. We must face the fact that as a natural gift the faculty of genius will disappear. Instead, a new quality of originality will appear, a quality that no longer appears as a gift of nature but must be striven for. It will arise through man's intimate union with the spirituality that reveals itself in the outer world.

A very interesting man, a psychologist, died in March, 1917. I have often spoken about Franz Brentano.¹⁷ He was not only the most significant expert on Aristotle, but a characteristic thinker of our time. I have mentioned before that he began a work on psychology. The first volume appeared in 1874; the second was to appear that same fall and further volumes later. But neither the one expected in the fall nor any later volumes appeared. I became thoroughly familiar with Franz Brentano's characteristic way of lecturing when I lived in Vienna. I have read every published line of what he has written, so I am well acquainted with the direction of his thoughts. Because I know him so well I am convinced that Franz Brentano's innate honesty prevented him from publishing further volumes. There are clear indications already in the first volume of his struggle to reach a clear conclusion regarding immortality of the soul. However, without spiritual science—with which he would have nothing to do—he could not get beyond the first volume, let alone the fifth, in which he planned to furnish proof of the soul's immortality. There was no room for science of the spirit in his outlook. He is, in fact, the originator of the saying so much quoted by 19th-century philosophers: “Vera philosophiae methodus nulla alia nisi scientiae naturalis est” (”True science of the spirit can have no other method of research than natural science.”)¹⁸ He composed this sentence for his inauguration thesis when in 1866, having left the Dominican order, he became professor at the university at Wurzburg. Philosophy was already then rather scorned. The first time he entered the auditorium, where formerly a follower of Baader¹⁹ had lectured, he was met with slogans such as “sulfur factory” written on the walls.

Franz Brentano was a gifted man, and he worked out his chosen subject as far as it was possible for him to do. The reason he came to a standstill after the first volume of his intended work was his refusal to enter into spiritual science. His later writings are fragments. But one treatise, a rendering of one of his lectures, is extremely interesting. It is entitled Genius. Although he was a keen observer he was not someone able to ascend from physical observations to spiritual ones. The treatise is basically an attack on the idea of genius. He opposes the idea that from some unconscious strata of the soul could arise what is called genius. He argues that what comes to expression is just a quicker, more commanding grasp of things than is normally attained by ordinary people. As I said, Brentano's treatise is very interesting although he did not come to a spiritual-scientific viewpoint. He was a keen observer and for that very reason could not find, when observing life today, anything to justify the claim of genius. And because he was honest he opposed the idea.

The riddle of genius, among other things, remains inexplicable till one investigates the deeper aspects of mankind's evolution, unless one knows that in the future, what has been known as “genius” will be replaced in certain people by a new way of communion with the spiritual world. When they achieve this, they will receive impulses which will come to expression in the external world in ways that will be equivalent to what was created by geniuses in the past. To recognize that things were different in the past and will be different again in the future is to understand evolution rightly.

I know full well that one is ridiculed for saying such things, but they are the result of direct observation of concrete facts. They are also a contrast to the way people nowadays base their actions not on facts but on some idea with which they have become enamored. To give an example, a man concerned with healing got the idea that movement is good for certain illnesses, which is quite true. However, someone consulted him who had a complaint which the practitioner thought would benefit from movement. He recommended that the patient take plenty of exercise, to which he got the reply: “Forgive me, but you must have forgotten that I am a postman.” One must recognize that concepts are only the tool, not the reality, and also that one must never be dogmatic. I have sometimes referred to another unreal concept, frequently acted upon when it is said: “the best man in the right place!”—whereupon it is immediately found that one's nephew or son-in-law is the best man! What matters are the facts as they truly are, not the idea one is in love with. Unless a feeling for these things is acquired one will fail to learn what is to be learned from history, and fail also to recognize the real issues in things and events around one. And the possibility to find the Christ again will elude one.

We shall continue these considerations next week.

• 1 . Friedrich Rittelmeyer, 1872–1938, professor of theology, pastor in Nurnberg and Berlin, co-founder of the Christian Community.
• 2 . Ludwig Deinhard, 1847–1917, Das Mysterium des Menschen im Lichte der psychischen Forschung, Berlin 1910.
• 3 . Arthur Drews, 1865–1935, see: “Ist Jesus eine historische Perstinlichkeit?” in Hat Jesus gelebt?, Berlin and Leipzig 1910, and Die Christusmythe, Jena 1910 and 1911.
• 4 . Meister Eckart, 1260–1327, German mystic and preacher.
• 5 . Johannes Tauler, 1300–1361, German mystic and preacher.
• 6 . Jacob Boehme, 1575–1624, German pantheist mystic and philosopher.
• 7 . Johann Gottlieb Fichte, 1762–1814, German idealist philosopher.
• 8 . Adolf Harnack, 1851–1930, German Lutheran theologian.
• 9 . Professor Dewar, 1842–1923, chemist, lecturer at the Royal Institution in London.
• 10. Rudolf Kjellen, 1864–1922, Der Staat als Lebensform, Leipzig 1916.
• 11. See also Lecture VI, p. 117 and Lecture VIII, p. 157.
• 12. Rudolf Steiner, Human and Cosmic Thought (Rudolf Steiner Press, London, 1967).
• 13. Boris Bugajeff (Andrej Bjelyi), 1880–1934. Rudolf Steiner and Goethe in der Weltanschauung der Gegenwart.
• 14. Peter III, Czar of Russia 1768–1762.
• 15. Der unsichtbare Tempel; Monatsschri ft zur Sammlung der Geister, Mtinchen 1916–1920, 5 volumes edited by the brothers Dr. Ernst and Dr. August Horneffer.
• 16. Ernst Horneffer, 1871–1954, professor in Giessen, followed Dr. Fritz Koegel as editor in the Nietzsche archives. See Nietzsches letztes Schaffen, Jena 1907.
• 17. Franz Brentano, see note 2 to Lecture I.
• 18. Franz Brentano, Das Genie, a lecture held in the Center for Engineering and Architecture in Vienna, published in Leipzig, 1892.
• 19. Franz Xavier Benedikt Baader, 1765–1841, philosopher.

I should like today to introduce a sort of historical survey into this series of lectures, not so much for the purpose of making this an historical lecture, as of drawing attention to various matters concerning the Spiritual attitude of the present day, by which we are immediately surrounded.

In 1775 a very remarkable book appeared in Lyons, which even as early as the year 1782, found its way into certain circles of German Spiritual life, and the effects of which were much greater than is generally supposed. Above all, the result was such that it had to be more or less suppressed by that which was the principal impulse of the nineteenth century. This book is of the very greatest interest, more especially to those who in the interests of Spiritual Science wish to inform themselves as to what happened from the earliest times down to our own—I allude to Concerning Error and Truth, by Louis Claude de Saint-Martin (b. 18th January, 1743; d. 23rd October, 1803.). Anyone taking up this book today, whether in its own original language or in the careful German edition by Matthias Claudius, with its beautiful preface,—will find it extremely difficult to understand. Matthias Claudius himself admits this, even at the end of the eighteenth century. In his fine preface, he says: ‘Most people will not understand this book; I do not understand it myself. But what it contains has sunk so deeply into my heart, that I think it must be admitted into the widest circles.’ Least of all will those be able to make anything of this book whose knowledge is based upon those physical, chemical, and similar conceptions of the world taught today in the schools or acquired as ordinary education, and who have not even a smattering of real knowledge of these things. Neither will those understand this book, who base their present views of the times—we will not use the word ‘Politics’—on what they glean from the ordinary newspaper, or from what is reflected from those newspapers into the magazines of the day. There are several reasons why I should refer to this book today, after the two public lectures I gave last week. In these I spoke of ‘The nature and the principles of man,’ and ‘The connection between the human soul and the human body,’ and referred to the way in which we shall some day speak of those connections, when the knowledge which can now be gained by Natural Science but cannot be utilised, is viewed in the right way. One who has a thorough knowledge of Spiritual Science cannot but be convinced that when the knowledge of Natural Science is rightly appreciated, it will no longer be possible to speak today, of the relation of the life of imagination, of feeling and of will to the human organism. It may be that in these two lectures a beginning has been made of what must come, though it may perhaps be postponed for a long time by the great resistance made in the external world, not by science but by the scientists themselves. However long a time it may take, it must eventually come about that people win consider the relation between man's soul and body in the manner outlined in those two lectures.

In those two lectures I spoke of these things as it is necessary to speak of them in the year 1917; I mean, taking all the investigations of Natural Science and other experiences of man into consideration. One could not have spoken in that way in the eighteenth century, for example. Such things would have been spoken of in a very different way at that time. The enormous significance of the fact which I have repeatedly alluded to is not sufficiently realised—that somewhere about the end of the first third of the nineteenth century, in the thirties or forties, a crisis of exceptional magnitude occurred in the development of European humanity, from the Spiritual aspect. I have often mentioned this, saying that the tide of materialism then reached its height. I have also frequently drawn attention to the frivolous way in which our own time is often called ‘period of transition.’ Of course, every time is a period of transition, and it is absolutely correct to say so of our own. The point, however, is not so much to declare that any particular time is a period of transition as to establish in what this transition consists. One will then certainly come upon certain turning-points which represent deep incisive moments of transition in the development of man; and one such, although it passes unnoticed today, occurred at the time mentioned. Hence it is easy to understand that we must speak in quite a different way about the riddles with which man is confronted now; we must use quite different expressions and study the subject from quite a different aspect than would have been the case in the eighteenth century. Perhaps no man in the eighteenth century spoke with such intensity as de Saint-Martin, calling the attention of the Natural Science of that day to problems similar to those we discuss here. In all that he said, de Saint-Martin stood in the fading light of the old age, and not as we do, in the glimmering light of a new age. Unless we consider the point of view of which I am about to speak, it might seem a matter of indifference whether one studied de Saint-Martin at all, whether one absorbed or did not absorb the peculiar form of ideas aroused in him by Jacob Böhme. Unless a very different, much more significant standpoint were in question, to which I am about to allude today, this might indeed be a matter of indifference.

Let us quote a concrete case. In endeavouring to point out the errors into which man may fall in his philosophy of life as well as to point out the road to truth, de Saint-Martin, in his book: Des erreurs et de la virite—uses in the most practical and objective way the ideas and conceptions current in certain circles up to and into the eighteenth century. By the way he writes it can be seen that he is thoroughly accustomed to make use of them. We find, for instance, that in trying to explain the relation of man to the whole cosmos and to ethical life, de Saint-Martin employs the three principal ideas which play so great a part with Jacob Böhme and Paracelsus: Mercury, Sulphur and Salt, the three chief conceptions by which people tried at that time to grasp the sense world and also man. In these three elements it was sought to find the key to the understanding of external nature and of man. Modern man, speaking in the sense of the Natural Science of today, (as one must and should speak) can no longer use these expressions in the same way; for it is now quite impossible to think in the same way of Mercury, Sulphur and Salt, as did a man in the eighteenth century. In speaking of these, a three-fold nature was in view, which a man of the present day, could only represent according to Natural Science by dividing man as I have done, into the metabolic man, the rhythmic man, and the nerve-man, of which three the whole man is composed; for every part of him belongs to these three. If one supposes that any one part does not belong to these three, as one might of the bones, the discrepancy would only be apparent, not real. A man of the eighteenth century knew that the whole complexity of a human being could be understood if one acquired a comprehensive grasp of Mercury, Sulphur and Salt. Now of course, when the ordinary man speaks of salt today, he refers to the white substance he has on his dinner table, or if he be a chemist, to the salts with which he works in his laboratory. In speaking of sulphur the ordinary man thinks of matches and the chemist thinks of all the many experiments he has tried in his retort for the transmutation of sulphur. As to mercury, one at once thinks of quicksilver and so on.

The men of the eighteenth century did not think in this way. Indeed it is today very difficult to imagine what lived in the souls of that time when they spoke of ‘Mercury, Sulphur and Salt.’ De Saint-Martin put the question to himself in his own way; Into what parts must I divide man, if I take his body as image of his soul? And he replied: First I must consider in man the instruments or organs of his thought. (De Saint-Martin puts this rather differently but we must translate a little, for the exposition would otherwise be too lengthy). I must first study man with respect to the organ of his head; what is the principal thing therein? What comes into consideration there? What is the really active agent in the head? (or as we today should say: in the nervous system? ) He replies: Salt. And by this he does not understand the white table salt, nor what the chemist understands by salt, but the totality of forces at work in the human head, when a man forms ideas. Everything in the nature of the external working of salt, he only regards as manifestation, as an external manifestation of the same forces as work in the human head. He then asks: What is the element that chiefly works in the human breast? According to the division of man I gave in the lecture last Thursday we should put the question thus: What works in the Breathing-Man? De Saint-Martin replies, Sulphur. So that according to him, everything connected with the functions of the chest is governed by those actions which have their origin in Sulphur, or that which is of the nature of Sulphur. He then goes on to ask: What is at work in the rest of man? (We today should say: in the metabolic man.) He replies: There Mercury works. Thus, in his own way, does de Saint-Martin compose the whole human being. By the way he throws things together, from time to time, disjointedly, we can see that he stands in the fading evening twilight of that whole system of thought. On the other hand we see that standing thus in the twilight, he was still able to grasp an enormous number of gigantic truths which could still be understood then, but are now lost. These he expressed by making use of the three conceptions of Mercury, Sulphur and Salt. Thus, in the book Des erreurs et de la verite there is a very fine treatise (which to the modern physicist is of course utter nonsense) on thunder-storms, on thunder and lightning; in which he shows how on the one hand one may use Mercury, Sulphur and Salt to explain the bodily nature of man, and on the other to explain atmospherical disturbances; at one time they are working together within man, at another time in the world outside. In man they engender what may perhaps spring up as a thought or an impulse of will, while outside in the world the same elements engender, for instance, lightning and thunder. As we have said, what is thus expounded by de Saint-Martin could well be understood in the eighteenth century; it belonged to the mode of thought of that time. To the present-day physicist it would be utter nonsense. But precisely as to thunder and lightning, there is a flaw in modern physics, which is obliged to be rather easy-going with respect to these. It teaches that when the clouds in close vicinity—the one charged with positive, and the other with negative electricity—discharge their electricity, a thunderstorm is the result. Any school boy a little brighter than his fellows would notice that before the teacher starts making electrical experiments, he carefully wipes any traces of damp from the instruments, for nothing can be done with electricity where damp is present. He may ask the teacher: ‘Are not clouds damp? How then can electricity be at work in these, as you say?’ The teacher probably replies; ‘You are a silly boy, you don't understand!’ He would hardly be able to give any other answer today. De Saint-Martin tried to explain how through the Salt in the air, Mercury and Sulphur may be connected in a special way, in a similar way to that in which saltpetre and sulphur are united in gunpowder through charcoal; so through a particular transmutation of the elements of Mercury and Sulphur by means of Salt, explosions can occur. This exposition, considering the laws of that time, is extraordinarily clever. I cannot now go into it more deeply; let us rather consider the question more historically. De Saint-Martin particularly proves in a very fine way that in certain properties of the clouds which lead to thunderstorms, one can verify the relation of lightning to salt, or what he called salt. In short, he fights in his own way the materialism which was then beginning to dawn, for he had behind him the basis of a traditional wisdom, which found in him an industrious worker. In so doing he strove to find an explanation of the world in general, and after having made the above-mentioned explanations in which he makes use of the elements, he passes on to an explanation of the origin of the earth. In this he is not so foolish as those born after him, who believe in a mist or nebula as the origin of all things and who think they can find the beginning of the world by means of physical conceptions. He starts straight away by using his imagination, whereby to explain the origin of the world. In the afore-mentioned book when he speaks on this subject we find a wonderful wealth of imaginative ideas, of true imaginations, which, like his physical ideas, can only be understood in connection with the age in which he lived. We could not make use of them today, but they show that beyond a given point he tried to grasp things by means of imaginative cognition. Then, having tried this, he passes on to the comprehension of the historical life of man. Here, he tries to establish how that can only be understood by allowing for the real Spiritual impulses from the Spiritual world which from time to time found their way into the physical plane. He then tries to apply all this to the deeper nature of man, by showing how what the Bible story relates of the Fall in Paradise, rests, according to his imaginative cognition, on definite facts, how man passed over from an original condition into his existing one. He then tries to understand the historical phenomena of his own time and of all the time embraced by history, in the light of the fall from Spiritual life into matter. I am not upholding this, but it must be mentioned; naturally I do not wish to put the doctrine of de Saint-Martin in the place of Spiritual Science, or our Anthroposophy: I am only relating history, to show how far he was in advance of his times. As one reads the book Des erreurs et de la virite, chapter after chapter, we come upon one notable remark. One sees that he speaks from a rich fullness of knowledge, and that what he gives out is but the outer rind of the knowledge that lives in his soul. This is indicated in various passages in which he says somewhat as follows: ‘If I were to go deeper into this, I should be giving out truths that I may not express.’ In one place he even goes so far as to say: ‘If I were to say all that could be said on this subject, I should have to give out certain truths which, as far as most people are concerned, are better left veiled in the profoundest darkness of night.’ A true Spiritual Scientist can read a great deal between the lines in these passages; he knows why these remarks appear at certain parts of certain chapters. There are certain things which cannot be spoken of by means of assumption. It will only be possible to speak of such things when the impulses given by Spiritual Science have grown into moral, ethical impulses,—when men have acquired a certain lofty-mindedness through Spiritual Science, which will enable them to speak in a different way about certain questions than can be done in an age in which such remarkable scientific figures as those of Freud and Konsirt live and move. But the day will come when it will be possible.

In the last third of his book de Saint-Martin passes on to certain political subjects. It is hardly possible at the present day to do more than indicate how the mode of thought here employed by him can be brought into relation with the way men ‘think’ as they call it, today; that is a forbidden subject. I can only say that his whole attitude throughout the last third of his book is very remarkable. If we read this chapter today—we must do so while bearing clearly in mind that the book was published in 1775, and that the French Revolution took place subsequently. This chapter must be thought of in connection with the French Revolution, one must read a great deal between the lines in this particular chapter. De Saint-Martin proceeds as an occultist, I might say. Anyone lacking the organ of perception for the profound impulses to be found in this chapter, would probably be quite satisfied with its introduction. For here de Saint-Martin says: ‘Let no one connected with the ruling powers of the earth, or connected in any way with the government, believe that I am trying to stand well with him. I am the friend of all and everyone.’ After having thus excused himself, he goes on to say things, compared with which Rousseau's remarks are mere child's play. But I cannot say any more about this.

In short, we must realise the deep incisive significance of this man, who had a school behind him, and without whom Herder, Goethe, Schiller and the German Romanticists cannot be imagined, as he himself cannot be thought of without Jacob Böhme. And yet, when one reads de Saint-Martin to day, allowing oneself to be influenced by what he says, one feels, as I have just said: that there would not be the smallest use in putting what one has to say to the public in the form in which de Saint-Martin put it. That would be no use now, when I try to give a picture of the world, as I did in the last two public lectures and shall again in the next, which must on the one side be correct on the basis of Spiritual Science, and on the other fully justified according to the most minute discoveries of Natural Science today. The mode of forming ideas which de Saint-Martin employed is no longer suited to the way in which men must think today, nor to the way in which they must, and rightly so, formulate their thoughts. Just as in travelling, when we pass from the domain of one language into that of another, in that moment we can no longer speak the language of the first, so would it be foolish today to use the form of thought of de Saint-Martin; more especially would it be foolish, because that mighty dividing line in Spiritual evolution which falls in the year 1842 (in the first third of the nineteenth century) lies between us.

By this you see, my dear friends, that it is possible in the Spiritual development of man, for a certain mode of thought to pass into the twilight. But in studying de Saint-Martin, one does not feel that what he says has an been exhausted. On the contrary one feels that there is in his works an enormous amount of still undiscovered wisdom, and that much might still be brought out of it. Yet on the other hand it was necessary in the Spiritual development of mankind that that way of thinking should cease, and another way of thinking should begin. This had to be. In the former the external world was only just beginning, it had only then reached its most external phases of materialism, Therefore we can only rightly understand what really happened, by surveying longer periods of time and applying to greater epochs what Spiritual Science wishes to stimulate in us; for of course what de Saint-Martin gave out at the end of the eighteenth century, being then but in its dawn, subsequently took a different form.

At that time something came to an end on the earth. Not only in a comparatively short time did the ideas ruling Jacob Böhme, Paracelsus, de Saint-Martin and others descend into the twilight, it being impossible to carry them on further; but a very curious change also took place in the manner of feeling. While in de Saint-Martin we see this phenomenon of the twilight of the human mind as regards the study of nature, the same phenomenon can also be traced in another way if we direct our attention to the almost parallel decline of theosophy, to the dimming and damping down of the theosophical philosophy of life.

True, de Saint-Martin is generally called a theosophist; but in speaking of him and describing him, I am thinking rather of a theosophy directed to Natural Science, a more religious form of theosophy then prevalent which was called by that name. Theosophy in the particular form in which it then reached a climax, ruled, I was going to say, in South Germany, though perhaps it would be more accurate to say in Schwabia. There, although it was then already on the decline, it had reached a certain maturity; and among its most prominent followers stand out the figures of Bengel and Ötinger, who were surrounded by many others. I will simply name those whom I know best: Friederick Daniel Schubart; Hahn, the mathematician; Steinhofer; the schoolmaster Hartmann, who had a great influence on Jung Stilling and even a certain influence on Goethe and knew him personally; and Johann Jacob Moser. A goodly number of remarkable minds in comparatively humble circumstances, who did not even form a connected circle, but who all lived at the time when Ötinger's star shone in the firmament. Ötinger lived almost through the whole of the eighteenth century; he was born in l702, and died in l782, as Prelate in Murrhard. A very remarkable personality, in whom was concentrated in a sense, all that the whole circle contained. It was an echo of this Theosophy of the eighteenth century which influenced Richard Rothe, Professor at the University of Heidelberg and other Universities. He wrote a fine preface to a book edited by Carl August Auberlen on the Theosophy of Frederick Christopher Ötinger. In this preface Richard Rothe, who represents a traditional echo of that circle, reminds us in his convinced acceptance of Theosophy, of those great Theosophists just mentioned; while on the other hand we can clearly see in the way he speaks of Ötinger in this preface, that he feels himself standing behind a period of twilight, even as regards those secrets of life with which he as theologist was concerned. The preface was written in 1847. I should like to quote some of it here, that you may see how in Richard Rothe (who was then in Heidelberg) lived one who looked back in thought to Ötinger, and saw in him a man who above all, in his own fashion, strove to decipher the Old and the New Testament; who tried to read them with theosophical understanding of the world. Richard Rothe looked back at that method of reading the Scriptures and compared it with the way he had been taught to read them, and which was then customary. (He only died in the sixties and was himself but an echo).

He compared the then manner of reading the Scriptures with the methods of Bengel, Ötinger, Steinhofer and the mathematician Hahn.

With respect to this Richard Rothe says something very remarkable: ‘Among the men of this school, to which Bengel with his Apokalyptica belongs, Ötinger occupies a foremost place. Not satisfied with the theology of the schools of his day, he thirsted after a richer and fuller and at the same time a purer understanding of Christian truth, The orthodox theology did not suffice him, it seemed to him but shallow; he wanted more than that; not that it asked too much of his faith, but that the deeper spirit within him wanted more than that. He did not object to the super-naturalism of the orthodox theology of his time, but considered rather that the latter did not take the supernatural seriously enough. His innermost soul rebelled against the spiritualism which reduced the realities of the world of Christian faith to mere abstractions, to mere thought-pictures. Hence his fiery zeal against all forms of idealism.’ ... Such a saying might appear strange, but it has to be understood. By idealism the German understands a system which only lives in ideas, whereas Ötinger as well as Rothe, strove for true Spiritual life. True Spirits were they, who pushed history forward, not like what Ranke and others with their pallid notions, have described as the so-called ideas of history. As though it were possible for mere ideas—one really does not know what word to use in speaking reality—possible for mere ideas to wander through history and carry the whole thing on further. The followers of Ötinger wished to put the living in the place of the abstract and dead. Hence Ötinger's fiery zeal against any idealism; hence too his realism, which, although that was not his intention, did actually, in his energetic search for ‘massive’ conceptions, tend towards materialism.

The conceptions he was trying to find were such as really grasped the Spiritual, not merely talking of an ideal archetype at the back of things, but real, solid (massive) thoughts and ideas, such as look for the Spirits behind created things.

Rothe continues: ‘His leaning to nature and Natural Science is intimately connected with this fundamental scientific tendency. The lack of appreciation, the tendency of the idealist to despise the world of Nature, were foreign to him; he felt that behind rude matter there was a very real existence; he was profoundly permeated by the conviction that without the world of sense there could be no real true existence, either divine or creative. This is a startling and new legitimisation of the authority of history, and we see not only in Ötinger but in the earlier contemporaneous Theosophists and especially in the philosophical writings of Jacob Böhme, the original scientific tendency of the time of the Reformation breaking through again, as shown in this thirst after a true understanding of the world of Nature.’ The kind of realism for which Ötinger longed, comes to ‘life in its innermost being in Christianity,’ (so says Richard Rothe)—‘if transplanted into any other Spiritual movement it must become weaker, more especially as regards its own peculiar doctrine. It is capable of bearing a completely different, richer, Christian world of wonder than that of this idealism to which we have all been accustomed from childhood, which is governed by a fear of believing too strongly in the actuality of Divine things and of taking the word of God too literally. Indeed, this Christian realism demands just such a wonder-world as is unfolded in the doctrine of the Last Things. It cannot therefore, be led astray in its eschatological hopes by the compassionate shaking of the head of those who believe themselves alone to be in the right. For to Christian realism it does not seem possible to arrive at a thoughtful understanding of created things and their history, without clear and definite thinking as to the final result of the development of the world, which is the object and aim of Creation, for only thus can light and meaning come into men's conceptions. This Christian realism does not shrink from the thought of a real, bodily and, therefore, truly living spirit-world, and a real contact of that world with man, even in his present state. The reader admits how true this all seems in the pages of Ötinger.

This refers to a time in which men did not seek for the ideas of the world of nature, but for a living world of Spirit, and indeed Ötinger tried to bring all the treasures of knowledge then accessible to man to his assistance, for the purpose of establishing a living contact with the Spiritual world. What stood behind such a man as this? He was not like a man of the present day, who has above all the task of showing that modern Natural Science must allow itself to be corrected by Spiritual Science, for true knowledge to be attained. Ötinger strove for something different. He strove to prove that the Spiritual world must be contacted in order to attain an understanding of the Bible, of the Scriptures, and especially of the New Testament. Richard Rothe puts it beautifully:

‘In order to understand this, a man must assume that frame of mind (which was that of Ötinger) which admits in its whole consciousness, that, as regards the Holy Scriptures a full, complete and, therefore, real understanding of them is still lacking, that the explanations given by the Churches do not contain it.’ Rothe goes on to say: ‘Perhaps I can best make this clear by relating what has been my own experience for more than thirty years of the Bible and more particularly of the New Testament—and of the words of the Saviour and the Epistles of Paul. The more I study the Scriptures, with the help of the Commentaries, the more I am impressed with a lively sense of their exuberant fulness, not only because of the inexhaustible ocean of feeling which surges through them, but no less by the thoughts contained in the words that I encounter. I stand before them with a key put in my hand by the Church, which has tested it for many a century. I cannot exactly say that it does not fit, still less can I say that it is the right one. It has effected an opening, but only with the help of the power I use in the unlocking. Our traditional exegesis—I do not refer to the neological one—gives me some understanding of the Scriptures, but does not suffice for a full and complete understanding. It is certainly able to draw forth the general content of the thoughts, but cannot give any reason for the peculiar form in which the thoughts appear. It seems to me that there is a blossom flowering above and beyond the exposition given. This remains as an unexplained residue left behind the written word, and this puts the Bible Commentators and those to whom they refer in a very awkward position, however well they may have accomplished their task in other respects. As a matter of fact they have only allowed the Lord and His Apostles to say precisely what the Commentators wish them to say, and this they have done in so clumsy, or perhaps we should say in so wonderful a way that for those who read them, things are made unnecessarily difficult to understand. The very large number of books comprising our exegetic literature deserve a serious reproach, in that they speak with so little clarity and polish concerning such incomparably important things, and such an incomparably important object. Who does not feel that this blame is deserved? The true Bible-reader receives an unequivocal impression that the words are right, just as they are,—that this is no meaningless scroll, from which our commentators must first cut away the wild branches before being able to penetrate the power of the thoughts contained therein. He feels that the accustomed methods of these gentlemen, of sweeping away the dust from these documents on account of their great age before they interpret them, only tends to brush away the imperishable spring-like brilliance which has shone in eternal youth for thousands of years. Let the masters of the Bible commentaries laugh as much as they will, it still remains a fact that there is something written between the lines of the Bible text which, with all their art, they are not able to decipher; yet that is above all what we ought to be able to read, if we wish to understand the altogether peculiar setting in which, in the Holy Scriptures alone, the now familiar thoughts of Divine manifested truth are to be found, in characteristic contra distinction to anything else of the kind. Our interpreters merely point out the figures standing in the foreground of the Scripture pictures; they completely leave out of account the background, with its wonderfully formed mountains in the far distance, and its brilliant dark-blue sky flecked with clouds. Yet from this falls on each one of us that quite unique and magic light which gives illumination, when we have understood what to us is truly an enigma. The peculiar basic thoughts and conceptions which, in the Scriptures, underlie the unexpressed assumptions, are lacking; and at the time there is a lack of soul, of the inner connection of the separate element of the Bible thoughts, which should organically bind them together. No wonder then that there are hundreds of passages in our Bible which thus remain un-interpreted and which are never properly understood, not understood completely in all the minute details of their features. No wonder there are so many passages of which a host of different interpretations have been given, and which have been ceaselessly in dispute for countless ages. No wonder at all; for they are certainly all wrong, because they are all inexact, only approximate, only giving the meaning as a whole, not in detail. We approach the Bible text with the alphabet of our own conceptions of God and the world, in all good faith, as though it was so obvious that it could not be otherwise: we take it, for granted that the Bible Commentator, who, as a silent observer is at the back of all he thinks and writes and illuminates, is of the same opinion. That is, however, an unfortunate illusion, of which we ought to have been cured by experiences long ago. Our key does not unlock, the right key had been lost, and until we find it again our investigations will find no green branch. We lack a fundamental conception of the Bible not expressly given in the text itself, but as long as we make researches without the system which can be found therein and which is not in our schools, the Bible must remain a half-closed book. We should study it with different fundamental conceptions from those we now cultivate as the only ones possible. No matter what these are, or where they are discovered, one thing is very certain from the whole concord of the melody of the Bible in its natural fulness, these conceptions must be more realistic and more “massive.” This is my own individual opinion, and while far from wishing to force it on those to whom it is foreign, I cannot but believe that Ötinger would understand me and assure me it was the same with him. Among all the many protestations that will be raised against me, I can still reckon one, if not many of my contemporaries, who will stand by me in this; I refer to the celebrated Dr. Beek of Tübingen.’

Ötinger hoped to be able to reach an understanding of the Bible on trying to arouse conceptions of a still living nature in the twilight days in which he and de Saint-Martin also lived: he hoped to make these living to himself, that he might enter into a living connection with the Spiritual World, and would then be able to understand the true language of the Bible. His assumption was practically this—that with mere abstract intellectual ideas it was impossible to understand the most important things in the Bible and especially in the New Testament. He believed that one can only hope to understand the Now Testament if one realises that it has proceeded from a direct vision of the Spiritual world itself, that no commentaries or exegesis are necessary; but that above all one ought to learn to read the New Testament. With this object he sought for a Philosophia Sacra. He did not mean this philosophy to be of the pattern of those that came after, but one in which was inscribed what a man may really experience, if he lives in contact with the Spiritual world.

Just as today, we who wish to throw the light of Natural Science on the researches of Spiritual Science, can no longer speak like de Saint-Martin; neither can we speak of the Gospels as did Ötinger or still less like Bengel. The edition of the New Testament brought out by Bengel will still be of use; but for the Apocalyptics of which he thought so much, a man of our day has no use at all. In this, Bengel laid great stress on calculation; he reckoned out the periods of history by this means. One number he held of special importance. This alone of course is sufficient to make the man of modern ideas look upon Bengel as a lunatic, a fantastic or a fool; for according to his reckoning, the year 1836 was to be of special importance in the development of humanity! He made profound calculations! He lived in the first half of the eighteenth century, so that he was a century removed from 1836. He reckoned this out in his own way by considering things historically. But if one goes more deeply, into things and is not so ‘clever’ as the modern mind, one knows that our good Bengel was only six years out in his reckoning. His error was caused by a false rendering of the year of the founding of Rome, and this can easily be proved. What he had meant to arrive at with his calculation was the year 1842, the year we have given for the materialistic crisis. Bengel, the teacher of Ötinger, referred to that profound incision in time; but, because in his search for massive conceptions he went too far and thought too massively, he reckoned that in the course of external history -something very special would take place, something like a last day. It was only the last day of the ancient wisdom

Thus, my dear friends, we see at no very distant date from our own times, the decline of a theosophical age; yet today, if an historian or philosopher writes about these persons at all, he devotes at most a couple of lines to them, and these as a rule tell one very little. None the less these persons had in their day a very far reaching, profound influence. If today anyone tries to disclose the meaning of the second part of Faust and finds it as given in the many commentaries, we cannot be surprised that:

‘He who clings to shallow things alone
Must find his hopes all disappear,
He digs with eager hands for treasure
But only finds the poor earth-worms.’

In this second part of Faust there is an enormous amount of occult wisdom and rendering of occult facts, though expressed in truly German poetic form. All this would be inconceivable if it had not been preceded by that world of which I have given you only the two principal examples. The man of today has no idea of how much was still known of the Spiritual world but a short while ago, comparatively speaking, and of how much of this belief has been shed only in the last few decades. It is certainly extremely important once in a way to fix our attention on these facts, because we, who learn to read the gospels now with the help of what Spiritual Science can give us, are only just beginning to learn over again to read the Scriptures. There is a very remarkable sentence in Ötinger. In his writings we find it quoted over and over again, though never understood. This sentence alone should suffice to make a man who has insight say: Ötinger is one of the greatest spirits of mankind. That sentence is: ‘Die Materie ist das Ende der Wege Gottes.’ (Matter is the end of Gods path). It was only possible for a very highly-developed soul to have given such a definition of matter, corresponding so clearly to what the Spiritual Scientist also knows; such a definition was only possible from one who was in a position to understand how the Divine Spiritual creative-forces work and concentrate to bring about a material structure such as man, who in his form is the expression of an enormous concentration of forces. If you read what takes place at the beginning of the conversation between Capesius and Benedictus in the second Mystery Play, and how the relation of the Macrocosm to man is there developed, which causes Capesius to fall ill, you will be able to form an idea of how these things can be expressed according to our present Spiritual Science, translated into our words. This is the same as Ötinger expressed in his significant saying, which can only be understood when we rediscover it: ‘Matter is the end of God's path.’ Even here it is the case, as in the words of de Saint-Martin, that we can no longer speak in such words today. Anyone using them must be fond of preserving that which today can no longer be understood.

Not only have our conceptions undergone a great transformation, but our feelings too have very greatly changed. Just think of a typical man of modern times, one who is really a practical example of his age, and imagine what his impressions would be were he to take up de Saint-Martin's: Des erreurs et de la liberte and come upon the following sentence. ‘Man is preserved from knowing the principle of his external corporeality; for if he were to become acquainted with it, he could never for very shame look at an uncovered human being.’ In an age in which the culture of the nude is even encouraged on the stage, as is done by the most modern people, one could, of course, make nothing of such a sentence. Yet just think: a great philosopher, de Saint-Martin, understanding the world, tells us that a higher feeling of shame would make one blush to gaze upon a human form—to de Saint-Martin this seemed absolutely comprehensible. You will have observed that I wanted first of all to call your attention today to something extremely significant, which has now disappeared. Besides that, I wanted to call to your notice the fact that at that time a different language was spoken from the one we now speak. We are obliged to speak differently. The possibility of thinking in the way corresponding to that language has vanished. Both in Ötinger and de Saint-Martin we find that things were not thought out to their end; but they could be thought out further. They can be further discussed; though not with a modern thinker. I might go even farther, and say: We need not go into these things today when studying the Riddles of the world, for we must understand ourselves through the conceptions of our own day, not through former ones. For that reason I always lay so much stress on the necessity of connecting all our Spiritual scientific work with modern ideas. It is a remarkable phenomenon, that no matter how much we now try to fall back into those former ideas, yet they are not played out; they show in themselves that a vast deal more could be arrived at by thinking further along those lines. Because we today hold the curious belief that people have always thought just as we do today, we have no conception how closely those conceptions were connected with universal consciousness. The typical man, to whom I have already referred, thinks as follows: ‘I call the white powdered particles in the salt-cellar, salt.’ Now this man is wen aware that salt is called by a different name in different languages, but he assumes that it has always represented what we see it to be today. That, however, is not the case, even the most uneducated peasant in the seventeenth and eighteenth centuries, and much later still, had a much more comprehensive conception of ‘Salt;’ he had a conception of which de Saint-Martin's was but a more concentrated form; he had not the present materialistic idea, and when he spoke of Salt he meant something connected with the Spiritual life. Words were even then not so material as they are today, they did not refer to a direct, separate substance.

Now, read in the Gospels how Christ says to His Disciples: ‘Ye are the salt of the Earth.’ Well now, if these words are read with the present meaning, we do not get the words spoken by Christ, for the word ‘Salt’ was then quite naturally understood as referring to the whole configuration of the soul A man may have a very broad mind on the subject, but that is not enough. To call forth in a man of today a like feeling, ‘Salt’ must be differently translated, This applies to many of the old records, but above all to the Scriptures. Many mistakes have been made in this very respect. So it is not difficult to understand why Ötinger made many historical studies, trying to get at what was concealed behind the value of words, and to get at the right feeling for them. Of course, at the present day a mind like his would be considered mad! He shut himself up in his laboratory, not merely for weeks but for whole months, making alchemical experiments and studying Cabalistic books, simply to find out how the words in a given sentence were to be understood; for all his strivings were directed to the meaning of the words of holy writ.

I have spoken of these things today to show that we must now speak in a different way, for we are standing at the dawn, as they then stood in the evening twilight; and I also want to approach them now from yet another standpoint. I should like to go back to the strange fact that according to the modern view of things, from which Spiritual Science as it develops must set itself free, it would appear useless to enter deeply into the nature of the ideas of the time of Bengel, Ötinger, de Saint-Martin, and others. For when we speak to educated people today we must speak of the metabolic body, of the rhythmic body, of the nervous system; we can no longer speak of the mercurial-body, of the sulphur-body and of the salt-body. For these conceptions, comprehensible to the age of Paracelsus, of Jacob Böhme, de Saint-Martin and Ötinger, would no longer be understood today. And yet it is not without value to study these things—and would not be so even if it were quite impossible to speak to the cultured today through these methods. I am willing to admit that it would not be wise to throw the old ideas of Mercury, Sulphur, and Salt into modern thought; it would not be well to do so, nor right. A man who can feel the pulse of his time would not fall into the error of wishing to restore those old conceptions, as is done in certain so-called occult societies which attach great weight to decorating themselves with old vignettes. Yet, none the less, it is of immense significance to re-acquire the language that is no longer spoken now; for de Saint-Martin, Ötinger, and in more ancient times Paracelsus and Jacob Böhme by no means exhausted it.

Why is this? Yes, why? The men of today no longer speak in that way; that language could fall into disuse and at the most one could study the historical phenomenon of how it was possible for an historic period not to live out its full life. How comes it about that there is still something remaining which might be carried further, but which has yet come to a standstill? How does this come about? What is the underlying cause? It might well be that if we could learn all there is to be learnt, even without including these conceptions, nobody would be able to understand us! Here, however, something comes to light which is of enormous significance. The living no longer speak of these conceptions and do not require to use them; but for the dead, for those who have passed through the portals of death, the language of these ideas is of all the more importance. If we have occasion to make ourselves understood by the dead or by certain other Spirits of the Spiritual world, we come to recognise that in a certain respect we need to learn that unexhausted language, which has now died out as regards the earthly physical life of the physical plane, It is just among those who have passed through the portal of death that what lives and stirs in these conceptions will become a living language, the current language for which they are seeking. The more we have tried to realise what was once thought, felt and understood in these conceptions, the better we are able to make ourselves understood to the Spirits who have passed the portals of death. It is then easier to have mutual understanding.

Thus then the peculiar and remarkable secret is disclosed: that a certain form of thought lives on this earth only up to a given point; it does not then develop further on the earth, but attains a further stage of perfection among those who pass into the intermediate life, between death and rebirth. Let no one suppose that all that is necessary is to learn what we can today about the formation of Sulphur, Quicksilver, (mercury is not Quicksilver) and Salt; these conceptions alone would not suffice for coming into relation with the dead through their language. But if we can take in these thoughts as did Paracelsus, Jacob Böhme, and especially the almost super-abundant fruitfulness of de Saint-Martin, Ötinger and Bengel, one perceives that a bridge is established between this world and that other. However much people may laugh at Bengel's calculations, which, of course, are of no tangible value to the external physical life,—to those living between death and rebirth they are of very great significance and meaning. For incisions in time such as that of which Bengel tried to calculate the date, and in which he was only six years out, are in that other world of very profound significance.

You see that the world here on the physical plane and the world of the Spirit are not so connected that one can form a bridge between them by means of abstract formulae; they hang together in a concrete way. That which in a sense, loses its meaning here, rises into the Spiritual world and lives on there together with the dead, while with the living it has to be succeeded by a different phase.

In the last lecture we pointed out the significance of the fact that the Gospel of St. Mark begins by introducing the grand figure of John the Baptist, who is contrasted in a marked manner with that of Christ Jesus Himself. If we allow Mark's Gospel to influence us in all its simplicity, we receive a significant impression of John the Baptist; but only when we consider the Baptist against the background of spiritual science does he appear, so to speak, in his full greatness. I have often pointed out that we must interpret the Baptist in the light of the Gospel itself, for we know that he is clearly described in it as a reincarnation of the prophet Elijah (cf. Matt. 11:14). According to spiritual science, if we wish to investigate the deeper causes of the founding of Christianity and of the Mystery of Golgotha, we must look for the figure of the Baptist against the background of the prophet Elijah. I shall only allude briefly here to the topic of the prophet Elijah since I took advantage of the opportunity provided by the last general meeting of the German section of the Theosophical Society in Berlin to speak more fully on this subject (Turning Points in Spiritual History, London, 1934, Lecture 5). All that spiritual science and occult research have to relate concerning the prophet Elijah is fully confirmed by what is contained in the Bible itself. But many passages will undoubtedly remain inexplicable if we read the chapters relating to him in the ordinary way. I will draw your attention only to one point.

We read in the Bible that Elijah challenged all the followers and peoples of King Ahab among whom he lived, and how he pitted himself against his opponents, the priests of Baal, setting up two altars and causing them to lay their sacrifice on one of them while he laid his own sacrifice on the other. He then showed the triviality of what his opponents had said about the priests of Baal because no spiritual greatness was manifested by the god Baal, whereas the greatness and significance of Yahweh or Jehovah appears at once in the case of the sacrifice of Elijah. This was a victory won by Elijah over the followers of Ahab. Then in a remarkable way we are told that Ahab had a neighbor called Naboth who was the owner of a vineyard. Ahab coveted this vineyard, but Naboth would not sell it to him because he regarded it as sacred since it was an inheritance from his father. The Bible then tells us of two facts. On the one side Jezebel, the Queen, was an enemy of Elijah and proclaims that she will have him put to death in the same way as his opponents, the priests of Baal, were put to death because of his victory at the altar. But according to the biblical account, Elijah's death was not brought about through Jezebel. Something else took place. Naboth, the king's neighbor, was summoned to a kind of penitential feast, to which other important persons of the state were also called, and on the occasion of this feast of penitence, he was murdered at the instigation of Jezebel (I Kings 21).

Now we might say that the Bible seems to relate that Naboth was murdered at the urging of Jezebel. Yet Jezebel does not announce that she intends to murder Naboth but rather Elijah. There is an evident discrepancy in the story. Now occult research begins and shows us the real facts in the case, that Elijah was a great spirit who roamed invisibly through the land of Ahab. But at times he entered into and penetrated the soul of Naboth. So Naboth is the physical personality of Elijah; when we speak of the personage of Naboth, we are speaking of the physical personage of Elijah. In the biblical sense, Elijah is the invisible figure, and Naboth his visible image in the physical world. All this I have shown in detail in my lecture entitled, “The Prophet Elijah in the Light of Spiritual Science.”¹

But if we wish to consider the whole spirit of Elijah's work, and the whole spirit of Elijah as it is presented in the Bible, and allow it to influence our souls, we may say that in Elijah we are confronted by the spirit of the whole ancient Hebrew people. All that lives and is interwoven in this people is encompassed within the spirit of Elijah. We may refer to him as the folk spirit of the ancient Hebrew folk. Spiritual science shows him to have been too great to dwell altogether in the soul of his earthly form, in the soul of Naboth. He hovered over him like a cloud; and he not only lived in Naboth but went around the whole country like an element of nature, active in rain and sunshine. This is revealed ever more clearly the more we go into the whole narrative, which begins by saying that drought and barrenness prevailed, but that through Elijah's relationship to the divine spiritual worlds the drought was ended and the needs of the land at that time were fulfilled. He worked as an element of nature, a law of nature itself. We could say that the best way to learn to recognize what worked in the soul of Elijah is to let the 104th Psalm influence us, with its description of how Yahweh or Jehovah works in all things as a nature-divinity. Of course Elijah is not to be identified with this divinity itself; he is the earthly image of that divinity, an earthly image which is at the same time the folk soul of the Hebrew people. Elijah was a kind of differentiation of Jehovah, an earthly Jehovah, or, as he is described in the Old Testament, the “countenance” of Jehovah.

If we look at it in this way, the fact becomes especially clear that the same spirit that lived in Elijah-Naboth now reappears as John the Baptist. How does he work in John?

According to the Bible, and especially as is shown in the Gospel of St. Mark, he works through what is called baptism. What in reality is baptism? Why was it administered by John the Baptist to those who allowed themselves to be baptized? Here we must examine what was the actual effect of baptism on those who were baptized. The candidates were immersed in water. Then there always followed what has often been described as happening when a man receives the shock of being threatened by death, for example by falling into the water and nearly drowning, or by nearly falling over a precipice. A loosening of the etheric body takes place; it partly leaves the physical body. As a consequence, something happens that always happens immediately after death, i.e., a kind of retrospect of the past life. That is a well known fact and has often been described even by the materialistic thinkers of the present time. Something similar took place during the baptism by John in the Jordan. The people were plunged into the water. This baptism was not like the usual baptism of today. The baptism of John caused the etheric bodies of the candidates to be loosened and they saw more than they could comprehend with their ordinary powers of understanding. They saw their life in the spirit and the influence of the spirit on this life. They saw also what the Baptist taught, that the old age was fulfilled and that a new age must begin. In the clairvoyant observation that was possible for them for a few seconds during the baptismal immersion they saw that mankind had come to a turning point in evolution, and that what humanity had possessed in former times when it was in a group-soul condition was now in the process of completely dying out; quite new conditions had to come in, and they saw this while in their liberated etheric body. A new impulse, new capacities, must come to humanity. The baptism of John was therefore a question of knowledge. “Transform your minds, but don't merely turn your gaze backwards as would still be possible. Turn your gaze now to something else, to the God who manifests in the human `I.' The kingdoms of the divine have approached you.” The Baptist did not only preach that; he made it manifest to them by bestowing the baptism on them in the Jordan. Those who had been baptized knew then as a result of their own clairvoyant observation, even though it lasted but a short time, that the words of the Baptist expressed a world-historical fact.

Only when we consider this connection does the spirit of Elijah, which also worked in John the Baptist, appear to us in the right light. Then we see that Elijah was the spirit of the old Jewish people. What kind of spirit was this? In a certain respect it was already the spirit of the “I.” However, it does not appear as the spirit of the individual human being but as the collective folk spirit of the whole people. That which later was to live in each individual man was, so to speak, still in Elijah the group soul of the ancient Hebrew people. That which was to descend as the individual soul into every individual human breast was at the beginning of the Johannine age still in the super-sensible world. It was not yet in every human breast, and it could not yet live in this way in Elijah. So it entered into the individual personality of Naboth but only by hovering over it. Yet in Elijah-Naboth it manifested itself more distinctly than it did in the individual members of the ancient Hebrew people. This spirit, hovering, as it were, over man and man's history, was now about to enter more and more into every bosom. This was the great fact now proclaimed by Elijah-John himself when he said, as he baptized the people, something like the following, “What until now was in the super-sensible worlds and worked from these worlds you must now take into your souls as impulses that have come from the kingdom of heaven right into the hearts of men.” The spirit of Elijah itself shows how in multiplied form it must enter human hearts, so that in the further course of world history they may gradually take up ever more and more of the Christ Impulse. The meaning of the baptism by John was that Elijah was ready to prepare the way for the Christ. This was contained in the deed of the baptism by John in the Jordan, “I will make a place for Him; I will prepare the way for Him into the hearts of men. I will no longer merely hover over men, but will enter into human hearts, so that He also can enter in.”

If this is so, what may we then expect? If it is so, there is nothing more natural than to expect something to come to light in John the Baptist that we have already observed in Elijah. It becomes clear how in this grand figure of the Baptist there is not only his individual personality at work, but something more than a personality, which hovers over the individuality like an aura but has an efficacy that transcends it, something alive like an atmosphere among those within whom the Baptist is working. Just as Elijah was active like an atmosphere, so we may expect that as John the Baptist he would again be active like an atmosphere. Indeed, we may expect something further, that this spiritual being of Elijah, now united with John the Baptist, would continue to work on spiritually even if the Baptist were no longer there, if he were away. What does this spiritual being desire? It wishes to prepare the way for the Christ! We can also say that the physical personality of the Baptist may perhaps have left, but his spiritual being like a spiritual atmosphere may remain in the region where he was formerly active, and this spiritual atmosphere actually prepares the very ground on which the Christ could now perform His deed. This is what indeed we might expect. It could perhaps be best expressed if we were to say, “John the Baptist has gone away but what he is as the Elijah-spirit remains, and in this Christ can work best. Here He can best pour forth His words, and in that atmosphere that has remained behind, the Elijah-atmosphere, He can best perform His deeds.” That we can expect. And what does Mark's Gospel tell us?

It is very characteristic that twice allusion is made in the Mark Gospel to what I have just indicated. The first time it is said that “immediately after the arrest of John, Jesus came to Galilee and there proclaimed the teaching of the kingdoms of the heavens.” (Mark 1:14.) John therefore was arrested, that is to say, his physical personality was then prevented from working actively. But the figure of Christ Jesus entered into the atmosphere created by him. And it is significant that the same thing occurs a second time in the Mark Gospel, and it is a grandiose fact that it should occur a second time. We must only read the Gospel in the right way. If we pass on to the sixth chapter we hear fully described how King Herod had John the Baptist beheaded. But it is strange how many assumptions were made, not only after the physical personality of John had been arrested, but when he had been removed through death. To some it seemed that the miraculous forces through which Christ Jesus Himself worked were due to the fact that Christ Jesus Himself was Elijah, or one of the prophets. But the tortured conscience of Herod arouses a strange foreboding in him. When he hears all that has occurred through Christ Jesus he says, “John, whom I beheaded, has been restored to life!” Herod feels that, though the physical personality of John had gone away, he is now all the more present! He feels that his atmosphere, his spirituality—which was none other than the spirituality of Elijah, is still there. His tormented conscience causes him to be aware that John the Baptist, that is, Elijah, is still there.

But then something strange happens. We are shown how, after John the Baptist had met his physical death, Christ Jesus came to the very neighborhood where John had worked. I want you to take particular notice of a remarkable passage and not to skim over it lightly, for the words of the Gospels are not written for rhetorical effect, nor journalistically. Something very significant is said here. Jesus Christ appears among the throng of followers and disciples of John the Baptist, and this fact is expressed in a sentence to which we must give careful attention: “And as Jesus came out He saw a great crowd,” by which could be meant only the disciples of John, “and He had compassion on them ...” (Mark 6:34.) Why compassion? Because they had lost their master, they were there without John, whose headless corpse we are told had been carried to his grave. But even more precisely is it said, “for they were like sheep who had lost their shepherd. And He began to teach them many things.” It cannot be indicated any more clearly how He teaches John's disciples. He teaches them because the spirit of Elijah, which is at the same time the spirit of John the Baptist, is still active among them. Thus it is again indicated with dramatic power in these significant passages of the Mark Gospel how the spirit of Christ Jesus entered into what had been prepared by the spirit of Elijah-John. Even so this is only one of the main points, around which many other significant things are grouped.

I will now call your attention to one thing more. I have several times pointed out how this spirit of Elijah or John continued to act in such a way as to impress its impulses into world history. And since we are all anthroposophists assembled together here, and able to enter into occult facts, it is permissible to discuss this subject here. I have often mentioned that the soul of Elijah-John appeared again in the painter Raphael.² This is one of those facts that call attention to the metamorphoses of souls that take place under the impetus given by the Mystery of Golgotha. Because it was also necessary that in the post-Christian era such a soul should work in Raphael through the medium of a single personality; what in ancient times was so comprehensive and world encompassing now appears in such a different personality as that of Raphael. Can we not feel that the aura that hovered round Elijah-John is also present in Raphael? That in Raphael there were such similarities to these two others that we could even say that this element was too great to be able to enter into a single personality but hovered round it, so that the revelations received by this personality seemed like an illumination? Such was indeed the case with Raphael!

I could also say that there exists a proof of this fact, though it is a somewhat personal one, to which I already alluded in Munich.³ I should like to refer to it again here, not for the purpose of bringing out the personality of John the Baptist, but the full being of Elijah-John. For this purpose I will venture to speak of the further progress of the soul of Elijah-John in Raphael. Anyone who wishes honestly and sincerely to investigate what Raphael really was is likely to have his feelings aroused in a very remarkable way.

I have drawn attention to the modern art historian Hermann Grimm,⁴ and have mentioned that he was able to produce a biography of Michelangelo with comparative facility, but that on three separate occasions he tried to prepare a kind of life of Raphael. And because Hermann Grimm was not a so-called “learned man”—such a man of course can do anything he sets out to do—but a universal man who threw his whole heart sincerely into whatever he wanted to investigate and understand, he was forced to admit that when he had finished what he had intended to be a life of Raphael it did not turn out to be a life of Raphael at all. So he had to begin to do it again and again, but he was never satisfied with his work. Shortly before his death he made one more attempt, which is included in his posthumous works. In this he tried to approach Raphael and understand him in the way his heart wished to understand him, and the title his new work was to bear was indeed characteristic of him. He proposed to call the book Raphael as World-Power. For it seemed to him that if one approaches Raphael honestly, he cannot be described in any way other than as a world-power, unless one fails to see through to what is actively at work in world history. It is very natural that a modern author should experience some discomfort in choosing his words if he is to write as freely and frankly as did the evangelists. Even the best writers of modern times are embarrassed if they set to work in this way, but the figures that have to be described often force them to use the appropriate words. So it is very remarkable how Hermann Grimm wrote about Raphael shortly before his death in the first chapters of his book. It is really as if one can sense in the heart of Hermann Grimm something of the circumstances surrounding such a figure as that of Elijah-John, when he said, “If by some miracle Michelangelo were called back from the dead to live among us, and I were to meet him, I would respectfully stand aside to let him pass by. But if Raphael were to come my way I would go up behind him to see if by chance I might hear a few words from his lips. In the case of Leonardo and Michelangelo we can confine ourselves to relating what they once were in their own time; but with Raphael one must begin with what he is to us today. A slight veil has been cast over the others, but not over Raphael. He belongs among those whose growth will continue for a long time yet. We may imagine that Raphael will present ever new riddles to future generations of humanity.” (Fragments, Vol. II, page 170.)

Hermann Grimm describes Raphael as a world-power, as a spirit striding on through centuries and millennia, as a spirit who could not be encompassed within one individual man. And we may read yet other words by Hermann Grimm, wrung from the honesty and sincerity of his soul. It seems as if he wanted to express that there is something about Raphael like a great aura enveloping him, just as the spirit of Elijah enveloped Naboth. Could this be expressed in any other way than in these words of Hermann Grimm, “Raphael is a citizen of world-history; he is like one of the four rivers which, according to the belief of the ancient world, flowed out of Paradise.” (Fragments, Vol. II, page 153.)

That might also have been written by an evangelist, and it might almost have been written of Elijah! Thus even a modern historian of art, if his feelings are honest and sincere, is able to feel something of the great cosmic impulses that live through the ages. Truly nothing further is required to understand spiritual science than to come close to the soul and spiritual needs of those men who strive longingly to discover the truth about the evolution of humanity.

So does John the Baptist stand before us, and it is good if we can feel him in this way when we read the opening words of the Mark Gospel, and again later in the sixth chapter. The Bible is unlike a book of modern scholarship in which it is clearly emphasized what people ought to read. The Bible conceals beneath the grandiose artistic and occult style many of the mysterious facts it wishes to proclaim. And it is precisely in relation to the facts in the story of John the Baptist that the artistic and occult style does indeed conceal such things. Here I want to draw your attention to something that you can perhaps experience as truth only through your life of feeling. If you admit that there can be truths other than rational ones you may be able to see that the Bible tells us how the spirit or soul of Elijah is related to the spirit or soul of John the Baptist. Let us as briefly as we can see how far this is the case by allowing ourselves to be affected by the description of Elijah as it appears in the Old Testament:

So Elijah arose and went toward Zaraphta. And when he came to the gate of the city, there was a widow woman gathering wood. And he called to her and said “Bring me, I pray thee, a little water in a pitcher that I may drink.” And as she was going to fetch it, he called out to her and said “Bring me also a mouthful of bread.”

And the woman said, “As sure as the Lord your God liveth I have no bread, only a handful of flour in a bin and a little oil in a cruse. And see, I have gathered a few pieces of wood, and I am about to go inside and I want to make them ready for me and my son that we may eat and then die.”

Elijah said to her, “Fear not, go in and do as you have said. But first make a small cake and bring it out for me. Then afterwards you can make something for you and your son. For thus says the Lord, ‘The flour in the bin shall not be consumed nor the oil cruse run dry until the day when the Lord makes it rain upon the earth.’ ”

So she went in and did as Elijah had said. And he ate, and so did her household for a time. The flour in the bin was not eaten up, and the oil cruse did not run dry, according to the word he had spoken through Elijah. (I Kings 17:10-16.)

What do we read in the story of Elijah? We read of the coming of Elijah to a widow, and of a marvellous increase of bread. Because the spirit of Elijah was there it came about that there was no want in spite of the shortage of bread. The bread increased—so we read—the moment Elijah came into the presence of the widow. What is described here as an increase in bread, as the giving of bread as a gift, comes about through the spirit of Elijah. We can say therefore that the fact shines out from the Old Testament that the increase of bread is effected through the appearance of Elijah.

Now let us turn to the sixth chapter of the Mark Gospel. Here we are told how Herod caused John to be beheaded, and how Christ Jesus then came to the group of John's followers.

And when He came out He saw a great crowd, and had compassion on them, for they were like sheep without a shepherd. And He began to teach them many things. And as it had become quite late His disciples came to Him and said, “This is a desolate place and it is already late. Let them go so that they may go to the farms and villages and buy themselves something to eat.” But He answered them, “You give them something to eat.” And they said to Him, “Should we go there and buy bread for two hundred denarii and give them something to eat?” He answered them, “How many loaves do you have? Go and look.” And after they had obtained the information they said, “Five loaves and two fishes.”

And he ordered them all to sit down on the green grass as if it had been a table. And they lay down as if for bed, by hundreds and by fifties. And he took the five loaves and the two fishes, looked up to heaven, blessed and broke the loaves and gave them to the disciples to set before them; in the same way he divided the two fishes among them. And they all ate and were satisfied. (Mark 6:34-42.)

You know the story; again there was an increase in bread brought about by the spirit of Elijah-John. The Bible does not actually speak “clearly” as we understand the word today, but it expresses what it has to say through its composition. Whoever understands how to value the truths of feeling will wish to let his feeling dwell on the passage where it is related how Elijah came to the widow and increased the bread, and where the reincarnated Elijah leaves his physical body and Christ Jesus brings about in a new form what is described as an increase of bread. Such are the inner developments, the inner correspondences in the Bible. They demonstrate how fundamentally empty the scholarship is that talks about a “compilation of biblical fragments,” but also how it is possible for us to recognize the one single spirit composing it throughout, irrespective of who this single spirit is. That is how the Baptist is presented to us.

Now it is very remarkable how the Baptist himself is again introduced into the work of Christ Jesus. On two occasions it is indicated to us that Christ Jesus really entered the aura of the Baptist just when the physical personage was withdrawing more and more into the background, finally leaving the physical plane altogether. But it is shown in very clear words precisely through the very simplicity of the Mark Gospel how through the entry of Christ Jesus into the element of Elijah-John a wholly new impulse enters the world. In order to understand this we must envisage the whole description given in the Gospel from the moment when Christ Jesus appears after the arrest of John the Baptist and speaks of the divine kingdom, to the passage where the murder of John by Herod is related, and continue on with the subsequent chapters. If we take all these stories down to the story of Herod and consider them in their true character we find that the intention of all of them is to reveal in a correct manner the qualities that are characteristic of Christ Jesus. Yesterday we spoke of His characteristic way of acting so that He is recognized also by the spirits which live in those possessed by demons. In other words, He is recognized by super-sensible beings and this is presented to us in a sharply accentuated manner. And then we are faced with the fact that that which lives in Christ Jesus is something in reality quite different from what dwelt in ElijahNaboth for the reason that the spirit of Elijah could not wholly enter into Naboth.

The purpose of the Gospel of St. Mark is to show us that the being of Christ entered fully into Jesus of Nazareth and entirely filled his earthly personality. What we recognize as the universal human ego was working in Him. What then is so terrible to the demons who were in possession of human beings when they were confronted by Christ Jesus? The devils are compelled to say to Him, “You are He who bears the God within You.” They recognize Him as a divine power in the human personality, thus compelling the demons to allow themselves to be recognized and to come forth from the human beings who were possessed through the power of what lives in the individual personality of man (Mark 1:24; 3:11; 5:7). This is why in the early chapters of the Mark Gospel the figure of Christ is worked out so carefully, making Him in a certain way a contrast to ElijahNaboth, and also to Elijah-John. For whereas that which was active in them could not wholly live in them, this activating quality was wholly contained within Christ Jesus. For this reason, although a cosmic principle lives in Him, Christ Jesus as an individual personality confronts other human beings quite individually, including those whom He heals.

It is true that at the present time people generally take descriptions that come from the past in a peculiar way. In particular many of the modern learned students of nature—monists, as they also call themselves—take these descriptions in a very peculiar way when they wish to present their conceptions of the world. We could characterize this attitude by saying that these learned savants and excellent natural philosophers are secretly of the opinion, though they might be too embarrassed to say so, that it would have been better if the Lord God had left the organizing of the world to them, for they would really have established it better.

Take, for example, the case of such a learned student of natural philosophy of our time who maintains that wisdom has come to mankind only in the last twenty years, while others believe it has only been during the last five years, and regard earlier ideas as mere superstition. Such a man would profoundly regret that at the time of Christ there was no modern school of scientific medicine with its various remedies. According to their notions it would have been much more clever if all these people, for example Simon Peter's mother-in-law and others, had been cured with the aid of modern medical remedies. To their minds he would have been a really perfect God if he had created the world in accordance with the conceptions of a modern knowledge of nature. He would not have allowed humanity to have been deprived so long of the knowledge of nature possessed by modern savants. The world as established by God is indeed bungled by comparison with what a modern natural scientist would have created. They are embarrassed to say it so openly, but it is possible to read between the lines. These things that whirr around in the minds of materialistic natural scientists should be called by their right names. If we could for once talk confidentially with one of these gentlemen we might hear him voice the opinion that it is hard to avoid being an atheist when one sees how little success God had at the time of Christ in curing human beings by the methods of modern natural science.

But one thing is not considered: that the word “evolution,” about which people speak so often, ought to be taken seriously and honestly. Everything about evolution must be understood if the world is to reach its goal, and it is pointless to go looking for a plan such as modern natural scientists would produce if they were able to create a world. Because they think in this way, men do not correctly realize that the whole constitution of man, the unity of the finer bodies of man, were formerly quite different. In earlier times nothing at all could have been achieved with the human personality through the methods of natural science. For then the etheric body was much more active, much stronger than it is today; hence the physical body could be worked on indirectly through the etheric body in a very different manner. To express it quite dryly, at that time there was quite a different effect when one healed by means of “feeling” from what it would be today. At that time feeling was poured out from one person into another. When the etheric body was really much stronger and still governed the physical body, psychospiritual methods of healing acted quite differently. Human beings were constitutionally different, so there had to be a different method for healing. If a natural scientist does not know this he will say, “We no longer believe in miracles, and what is said here about healing is really a question of miracles, and these we must leave out of consideration.” And if one is a modern enlightened theologian one is faced by a very special dilemma. He would like to be able to retain these ideas, but at the same time he is filled with the modern prejudice that there is no such thing as healing of this kind, and that such cures are necessarily miracles. Which leads on to the effort to make all kinds of explanations as to the possibility or impossibility of miracles. But one thing he does not know. Nothing described up to the sixth chapter of the Mark Gospel was at that time regarded as a miracle, any more than when today some function of the human organization is affected by one medicament or another. No one at that time would have thought of it as a miracle if someone stretched out his hand and said to a leper, “I will it, become clean.” The whole natural being of Christ Jesus that was poured forth here, was in itself the cure. It would no longer work today because the union between the physical and etheric body is quite different. In those days physicians usually healed in that way, so it was not something that should be particularly emphasized that Christ Jesus cured lepers through compassion and the laying on of hands. Such a thing was then a matter of course. What is worthy of note in this chapter is something quite different, and this we must picture to ourselves correctly.

Let us then first glance at the manner in which the great physicians and even the lesser ones were trained. They were trained in schools that were part of the mystery schools, and they were able to attain to powers that worked down through them from the super-sensible world. Such physicians were thus in a sense mediums for the transmission of super-sensible powers. Through their own mediumship these men transmitted super-sensible powers, and they had been trained for this in the medical mystery schools. When in this way a physician laid his hands on a person it was not his own powers that streamed down but powers from the super-sensible world. It was through his initiation in the mystery schools that he could become a channel for the working of super-sensible powers. It would not have seemed especially remarkable to a person of that time if he heard that a leper or someone suffering from a fever had been cured through such psychical processes. The significant aspect was not that someone appeared capable of curing in this way but that someone who had not been trained in a mystery school could heal in this manner, and that in the heart and soul of this man the power which earlier flowed from the higher worlds was present, and such powers had now become personal individual powers. The truth was to be made clear that the time was fulfilled, and that from now onward men were no longer to be channels for super-sensible forces, that this had come to an end. This had also become clear to those who had been baptized by John in the Jordan, that the old time was coming to an end and everything in the future must be done through the human “I,” through that which is to enter into the divine inner center of the human being. They recognized that now among the people there stands one who does out of His own self what others before had done with the help of beings who live in the super-sensible world and whose powers worked down on them.

So we by no means grasp the meaning of the Bible if we picture to ourselves the curative process as being something special. In the fading light of the era that was passing away, when such cures were possible, it is said that Christ performed cures during this era of the fading light, but that He healed with new forces which would be present from that time onward. Thus it is very clearly shown, with a clarity that cannot be obscured, that Christ Jesus works entirely from man to man. This is everywhere emphasized. It could scarcely be more clearly expressed than when Jesus comes in contact with a woman described in the fifth chapter of the Mark Gospel. He heals her because she approaches Him and touches His garment, and He feels that a current of force has gone out from Him. The whole story is related in such a way as to show that the woman draws near to Christ Jesus and takes hold of His garment. At first He does nothing else Himself, but she does something; she takes hold of His garment, whereupon a current of force leaves Him. How? Not in this instance because He has released it, but because she draws it forth, and He notices it only later. This is very clearly shown. And when He does notice it what does He say? “Daughter, your faith has aided you. Go in peace and be healed from your plague.”

He only then became aware Himself, as He stood there, how the divine kingdom was streaming into Him, and streamed out from Him again. He does not stand there before those who are to be cured as the healers of earlier times stood before those from whom they were to drive out their demons. Whether the sick person believed or did not believe, the power that streamed from the super-sensible worlds through the medium of the healer streamed into him. But now, when it depended on the ego, this ego had to participate in the process; everything now became individualized. The main point of this description was not that one could influence the body through the soul—in that epoch that would have been a matter of course—but that insofar as the new age was just beginning, one ego must henceforth be in direct relationship with another ego. In earlier times the spiritual lived in the higher worlds, and it hovered over the human being. Now the kingdoms of heaven came near and were to enter into the hearts of men, were to live within the hearts of men as in a center. That is the point. In a world view such as this the outer physical and the inner moral flowed together in a new way, in such a way that from the time of the founding of Christianity until today there could only be faith, which from now onward can become knowledge.

Let us take the case of a sick person in ancient times as he stood facing his physician who was to heal him in the way I have just described. Magical forces were brought down from the spiritual worlds through the medium of the physician who had been prepared for this in the mystery schools, and these forces streamed through the body of the physician into that of the patient. There was at that time no link with the moral element, for the whole process did not affect the ego. Morality had nothing to do with it, for the forces flowed down magically from the higher worlds. Now a new era begins, and the moral and the physical aspects of the healing worked together in a new way. Knowledge of this fact will enable us to understand another story.

Some days had passed when He came again to Capernaum. When it was reported that He was in the house many people gathered there, so that there was no longer any room for them, even in front of the door, and He preached the word to them. Then they came to Him with a paralytic carried by four men. And when they were unable to come close to Him because of the crowd, they removed the roof of the house where He was and let down the litter on which the paralytic was lying through the gap. And when Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.” (Mark 2:1-5.)

What would a physician have said in earlier times? What would the scribes and Pharisees have expected when a healing was to take place? They would have expected such a healer to have said, “The forces now pouring into you and into your paralyzed limbs will enable you to move.” But what did Christ say? “Your sins are forgiven you.” That is the moral element in which the ego participates. It was a language the Pharisees were incapable of understanding. They could not understand it; for someone to speak like this was a blasphemy to the Pharisees. Why? Because to their minds God could be spoken of only as living in the super-sensible worlds, and He works down from there; and sins could be forgiven only from the super-sensible worlds. They could not understand that forgiveness of sins had something to do with the person who healed. Therefore Christ went on further to say: “Which is it easier to say to the paralytic, ‘Your sins are forgiven,’ or ‘Stand up, take up your litter and walk?’ But so that you may know that the Son of Man has authority to forgive sins on earth” (turning to the paralytic) “I tell you to stand up, take up your litter and go home.” And at once he stood up, took his litter and went out in full view of everyone. (Mark 2:9-12.)

Christ combines the moral and magical elements in His healing, and in this way made the transition from the ego-less to the ego-filled condition, and this can be found in every single description. This is how these matters must be understood, for this is the way they are told. Now compare what spiritual science has to say with all that biblical commentaries have to say about the “forgiveness of sins.” You will find there the strangest explanations, but nowhere anything satisfying because it was not known what the Mystery of Golgotha actually was.

I said that it had to be taken on faith. Why on faith? Because the expression of the moral in the physical element is not developed in one incarnation. When we meet someone today we must not look upon a physical defect as the bringing together of the physical and moral elements within one incarnation. Only when we go beyond one individual incarnation do we find the connection between the moral and physical elements in his karma. Because karma was very little emphasized up to the present time or not at all we can now say, “Until now the connection between the moral and physical elements could be discerned only through faith.” But now, when we are approaching the Gospels in a spiritual scientific way, faith is replaced by knowledge. Christ Jesus stands here beside us as an enlightened one, telling us about karma, when He makes known, “This person I may cure, for I perceived from his personality that his karma is such that he may stand up and walk.”

In such a passage as this you can see how the Bible is to be understood only if it is provided with the means given by modern spiritual science. It is our task to show that in this book, this cosmic book, the profoundest wisdom concerning the evolution of man is truly embodied. Once we are able to grasp what cosmic processes unfold on the earth—and this we shall emphasize increasingly in the course of these particular lectures since the Mark Gospel especially points to them—then we shall discover that what can be said in connection with this Gospel in the future can in no way be offensive to any other of the world's creeds. True knowledge of the Bible will, because of its own inner strength, stand firmly on the ground of spiritual science, attaching equal value to all the religious creeds of the world. This is because true knowledge of the Bible, for the reasons given at the end of our last lecture, cannot be truthfully confined within one denomination or another, but must be universal. In this way the religions will be reconciled. What I was able to tell you in my first lecture about the Indian who gave the lecture, “Christ and Christianity,” seems like the beginning of such a reconciliation. This Indian, no doubt subject to all the prejudices of his nation, nevertheless looked up to Christ in an interdenominational sense. It will be the task of spiritual scientific activity within the different religious confessions to try to understand this figure of Christ. For it seems to me that the task of our spiritual movement must be to deepen the religious creeds so that the inner nature of the different religions can be understood and deepened.

I should like in this connection to indicate something I have often pictured for you in the past, e.g., how a Buddhist who is an anthroposophist would conduct himself in relation to an anthroposophist who is a Christian. The Buddhist would say, “Gautama Buddha, who after first being a Boddhisattva then became a Buddha, after his death reached such a height that he no longer needs to return to earth.” The Christian who is an anthroposophist would reply, “I understand, for if I find my way into your heart and believe what you believe, I myself believe that about your Buddha.” This is what it means to understand the religion of the other person, to bring oneself to the other's religion. The Christian who has become an anthroposophist can understand everything that the other man says.

And what would the Buddhist who has become an anthroposophist say in reply? He would say, “I am trying to grasp what the innermost core of Christianity is. That with Christ we do not have to do with a founder of religion but with something different. In the case of the Mystery of Golgotha we have to do with an impersonal fact. Jesus of Nazareth did not stand there as the founder of a new religion, but the Christ entered into him, and He died on the Cross, thus accomplishing the Mystery of Golgotha. What is really the issue is that the Mystery of Golgotha is a cosmic fact.” And the Buddhist will say, “In future I shall no longer misunderstand, now that I have grasped the essence of your religion, as you have grasped mine, which was the issue between us. I will never picture the Christ as someone who will be reincarnated. For you the central question is what happened there. And I should be speaking in a very odd manner if I were to say that Christianity could be improved upon in any respect—that if Christ Jesus had been better understood He would not have been crucified after three years, that a religious founder should have been treated differently, and the like. The point is precisely that Christ was crucified, and the crucial consequences of that death on the Cross. There is no point in thinking that an injustice occurred at that time and that Christianity today could be improved upon.” No Buddhist who is an anthroposophist could say anything else than, “As you truly strive to understand the essence of my religion, so will I truly strive to understand the essence of yours.”

And what would be the result if people of different religions were to understand each other in such a way that the Christian were to say to the Buddhist, “I believe in your Buddha just as you do,” and if the Buddhist were to say to the Christian, “I understand the Mystery of Golgotha in the same way you do?” If something like this were to become general among human beings, what would be the consequence? There would be peace, and mutual acceptance of all religions among men. And this must come. The anthroposophical movement must consist of a true mutual understanding of all religions. It would be contrary to the spirit of anthroposophy if a Christian who became an anthroposophist were to say to a Buddhist, “It is untrue that Gautama after he became a Buddha will no longer reincarnate. He must appear in the twentieth century again as a physical human being.” Whereupon the Buddhist would say, “Can your anthroposophy lead you only to deride my religion?” And as a result instead of peace discord would arise among the religions. In the same way a Christian would have to tell a Buddhist who insisted on speaking about the possible improvements in Christianity, “If you can maintain that the Mystery of Golgotha was a mistake, and that Christ could return in a physical body so that He could succeed better than before, then you are making no effort to understand my religion, you are deriding it.” It is no task of anthroposophy to deride any religion, old or new, that is worthy of respect. If this were the task of anthroposophy it would be founding a society on mutual derision, not on the understanding of the equality of all religions!

In order to understand the spirit and the occult core of anthroposophy we must write this in our souls. And we can do this in no better way than by extending the strength and love that are working in the Gospels to the understanding of all religions. The later lectures in this cycle will show us how this can be achieved most particularly in connection with the Gospel of St. Mark.

• 1. Berlin, December 14th, 1911. English translation in Turning Points in Spiritual History (London: Rudolf Steiner Publishing Co., 1934).
• 2. Raphael. Raffaello Santi, 1483–1520, Italian painter, famous especially for his Madonnas and for his paintings in the Stanza della Segnatura in the Vatican, especially The School of Athens and the Disputä.
• 3. ... proof to which I already alluded in Munich. In a lecture of August 31, 1912, not translated, entitled, “Theosophy and the Spiritual Life of the Present.”
• 4. Hermann Grimm, 1828–1901. The books on Raphael written by him appeared under the title Das Leben Raphael (The Life of Raphael) 1872, 1885 and 1896. Raphael als Weltmacht (Raphael as World Power) appears in his posthumously published Fragments, Vol. II.

It would not be fitting to speak of Pentecost in our fateful time in the same way as in earlier days. We are living in a time of severe ordeals, and we cannot look only for the lofty feelings that warm our souls. If we have any right and true feeling at all, we cannot possibly, even for a moment, forget the terrible pain and suffering in our time. It would even be selfish for us to want to forget this pain and suffering and to give ourselves up to contemplations that warm our souls. Therefore it will be more appropriate today to speak of what may be useful in these times—useful insofar as we have to look for the reasons of the great sufferings of our time in our prevailing spiritual condition. As we have found in many of our previous talks here, we have to realize that we must work on the development of our souls particularly in these difficult times so that humanity as a whole can meet better days in the future.

Nevertheless, I would like to begin with some thoughts that can lead us to an understanding of the meaning of Pentecost. In the course of the year there are three important festivals, Christmas, Easter, and Pentecost. Everyone will feel the great difference between them—everyone, that is, whose feelings have not become dulled, as in the case of most of our contemporaries, to the meaning of these festivals in the evolution of humanity and the universe. The difference in our feelings for these festivals is expressed in the external symbolism of the festivities connected with them.

Christmas is pre-eminently celebrated as a festival for the joy of children, a festival that in our times—though not always—includes a Christmas tree, brought into our houses from snow- and ice-clad nature. And we remember the Christmas plays we have performed here on several occasions, plays that have for centuries uplifted even the simplest human hearts, guiding them to the mighty event that came to pass once in the evolution of the earth—the birth of Jesus of Nazareth in Bethlehem. The birth of Jesus of Nazareth is a festival connected almost by nature to a world of feelings that was born out of the Gospel of St. Luke, particularly out of its most popular parts that are easiest to understand. Thus, Christmas is a festival of what is universally human. It is understood, at least to a certain extent, by children and by people who have remained childlike in their hearts, and it brings into these hearts something great and tremendous that is then taken up into consciousness.

Easter, however, although celebrated at the time of nature's awakening, leads us to the gates of death. We can characterize the difference between the two festivals by saying that while there is much that is lovely and speaks to all human hearts in Christmas, there is something infinitely sublime in Easter. To celebrate Easter rightly, our souls must be imbued with something of tremendous sublimity. We are led to the great and sublime idea that the divine being descended to earth, incarnated in a human body, and passed through death. The enigma of death and of the preservation of the eternal life of the soul in death—Easter brings all this before our souls.

We can have deep feelings for these festivals only when we remember what we know through spiritual science. Christmas and the ideas it evokes are closely connected with all the festivals ever celebrated to commemorate the birth of a Savior. Christmas is connected with the Mithras festival, which celebrates the birth of Mithras in a cave. Thus, Christmas is a festival closely linked with nature, as symbolized by the Christmas tree. Even the birth it celebrates is a part of nature. At the same time, because Christmas celebrates the birth of Jesus of Nazareth, which has great significance particularly for us in spiritual science, it includes much that is spiritual. As we have often said, the spirit of the earth awakens in winter and is most active when nature appears to be asleep and frozen. Christmas leads us into elemental nature; the lighting of the Christmas candles should be our symbol of the awakening of the spirit in the darkness of winter, the awakening of the spirit in nature. And if we want to understand the relationship between Christmas and human beings, we have to think of what connects us to nature even when we are spiritually separated from it, as in sleep when our astral body and our I ascend as spirit into the spiritual world. The etheric body, though also spirit, remains bound to the outer, physical body. Elemental nature, which comes to life deep inside the earth when it is shrouded in wintry ice, is present in us primarily in the etheric body.

It is not just a mere analogy, but a profound truth that Christmas also commemorates our etheric, elemental nature, our etheric body, which connects us with what is elemental in nature.

If you consider everything that has been said over many years about the gradual paralyzing and diminishing of humanity's forces, you will be struck by the close relationship between all the forces living in our astral body and the events bringing us this diminishing and death. We have to develop our astral body during life and take in what is spiritual by means of it, and therefore we take into ourselves the seeds of death. It is quite wrong to believe that death is connected with life only outwardly and superficially; there is a most intimate connection between death and life, as I have often pointed out. Our life is the way it is only because we are able to die as we do, and this in turn is connected with the evolution of our astral body.

Again, it is not just an analogy to say that Easter is a symbol of everything related to our astral nature, to that part of our nature through which we leave our physical body when we sleep and enter the spiritual world—the world from which the divine spiritual Being descended who experienced death in the person of Jesus of Nazareth. If I were speaking in a time when the sense for the spiritual was more alive than it is in ours, then what I have just said would quite likely be taken more as reality. However, nowadays it is taken as merely symbolic. People would then realize that the celebration of Christmas and Easter is also intended to remind us of our connection with elemental nature and with the nature that brings spiritual and physical death. In other words, the festivals are tokens reminding us that we bear a spiritual element in our astral and etheric bodies. But in our age these things have been forgotten. They will come to the fore again when people decide to work at understanding such spiritual things.

In addition to the etheric and astral bodies, we bear another spiritual element in us—the I. We know how complex this I is and that it continues from incarnation to incarnation. Its inner forces build the garment, so to speak, that we put on with each new incarnation. We rise from the dead in the I to prepare for a new incarnation. It is the I that makes each of us a unique individual. We can say our etheric body represents in a sense everything birth-like, everything connected with the elemental forces of nature. Our astral body symbolizes what brings death and is connected with the higher spiritual world. And the I represents our continual resurrection in the spirit, our renewed life in the spiritual world, which is neither nature nor the world of the stars but permeates everything.

Just as we can associate Christmas with the etheric body and Easter with the astral body, so Pentecost can be connected with the I. Pentecost represents the immortality of our I; it is a sign of the immortal world of the I, reminding us that we participate not only in the life of nature in general and pass through repeated deaths, but that we are immortal, unique beings who continually rise again from the dead. And how beautifully this is expressed in the elaboration of Christmas, Easter, and Pentecost! Just think, Christmas as we celebrate it is directly connected with earthly events; it follows immediately upon the winter solstice, that is, at the time when the earth is shrouded in deepest darkness.

In a way, our celebration of Christmas follows the laws of the earth: when the nights are longest and the days shortest, when the earth is frozen, we withdraw into ourselves and seek the spiritual insofar as it lives in the earth. Thus Christmas is a festival bound to the spirit of the earth. It reminds us continually that as human beings we belong to the earth, that the spirit had to descend from the heights of the world and take on earthly form to become one of us children of the earth.

On the other hand, Easter is linked to the relationship between sun and moon and is always celebrated on the first Sunday after the first full moon in spring, that is, the first full moon after the twenty-first day of March. We fix the date of Easter according to the relative position of sun and moon. You see how wonderfully Christmas is connected with the earth and Easter with the cosmos. Christmas reminds us of what is most holy in the earth, and Easter of what is holiest in the heavens.

Our Christian festival of Pentecost is related in a beautiful way to what is above the stars: the universal spiritual fire of the cosmos, individualized and descending in fiery tongues upon the Apostles. This fire is neither of the heavens nor of the earth, neither cosmic nor merely terrestrial, but permeates everything, yet it is individualized and reaches every human being. Pentecost is connected with the whole world! As Christmas belongs to the earth and Easter to the starry heavens, so Pentecost is directly connected to every human being when he or she receives the spark of spiritual life from all the worlds. What all humanity received in the descent of the divine human being to earth is given to each individual in the fiery tongues of Pentecost. The fiery tongues represent what is in us, in the universe, and in the stars. Thus, especially for those who seek the spirit, Pentecost has a special, profound meaning, summoning us again and again to seek anew for the spirit.

I think in our age we have to take these festive thoughts a step further and consider them more deeply than we would at other times. For how we will extricate ourselves from the sorrowful and disheartening events of our times will largely depend on how deeply we can grasp such thoughts. Our souls will have to work their way out of these events. In certain circles people are already beginning to feel that. And I would add that particularly people who are close to spiritual science should increasingly feel this necessity of our times to renew our spiritual life and to rise above materialism. We will overcome materialism only if we have the good will to kindle the flames of the spiritual world within ourselves and to truly celebrate Pentecost inwardly, to take it with inner seriousness.

In our recent talks here we have spoken about how difficult it is for people to find what is right in this area of the renewal of spirituality under the conditions of the present age. We see nowadays a development of forces we cannot admire enough; yet we lack adequate feelings to respond to them. When feelings become as necessary for the spiritual, people will realize that it is important to celebrate and not neglect the inner Pentecost in our soul. Some people—of course, not you, my dear friends, who have after all participated in such studies for several years—might well think our recent talks here smack of hypochondria and carping.¹ I think the very opposite is true, for it seems to me absolutely necessary to point out the things we talked about because people should know where to intervene spiritually in the course of human evolution. In fact, here and there other people also realize what is essential for our times.

The grandson of Schiller, Alexander von Gleichen-Russwurm, has written a nice little book called Cultural Superstition.² As I read it, I was reminded of many things I said to you here. For instance, I told you that spiritual science should not remain merely a lifeless theory. Instead, it must flow into our souls so that our thinking becomes really enlivened, truly judicious, and flexible, for only then can it get to the heart of the tasks of our age. In this connection, let me read you a few sentences from this booklet Cultural Superstition by Alexander von Gleichen-Russwurm.

If all of us bear part of the guilt for this terrible tragedy, it is because throughout all of Europe, in spite of culture, schools, and other educational facilities, we have gradually forfeited our independent thinking.

O, freedom of thought, in vain have the greatest poets called for you in the name of humanity. You languished, faded—you sank down as if dead! Unfree, we parroted others, our power of thinking chained, lamed, and weary.

We had time, desire, and ambition for everything except actual thinking. Even here, in the erstwhile nation of poets and philosophers, thought has become an illustrious stranger, a rare, disquieting guest. Reading and writing are no longer of any help to us; indeed, they can only be harmful if we do not know how to think.

Recently everything has been conducive to wean us of thinking altogether—everything, even our education, our art, recreation, work, social life, travel, and domestic life.

But genuine culture should teach us above all to think, for feelings and instincts alone will never suffice to make possible a peaceful coexistence of people and nations. For this, a sound, carefully trained, political mind is necessary.

And von Gleichen-Russwurm, this grandson of Schiller, traces the fact that we have forgotten how to think far back in history:

Since the Vienna Congress of 1815, all nations have made a certain effort to get along and settle down on this planet. Innumerable treaties, attempts of every kind, bear witness to this. People believed that by struggling for a constitution and suffrage they would gain real participation in government and be able to determine their own fate.

Then von Gleichen-Russwurm says we cannot do without thinking. He shows this by painting a strange picture of our present time, which we must always think about and cannot forget even for a moment.

Indeed, we have not made such wonderful progress when everything that formerly would have been spun into the yarns of the most harebrained poets has become reality. We are in such an immense and frantic jumble, more fantastic than anything that happened during the migration of peoples. Senegalese kill our poets, artists groom horses, professors tend sheep. Theater managers give orders of execution over the telephone, pious Indians seek death on our battlefields in accordance with their ancient rites. Beautiful buildings fall into ruins and shelters fit for cave-dwellers are built. Millionaires starve and struggle with vermin, while beggars sit at abandoned sumptuous tables in old castles. Suspicious characters are rehabilitated and the most harmless people languish and die in prisons.

This state of things compels Schiller's grandson to consider the necessity of enlivening thinking. However, I have not been able to find, either in this pamphlet or in his other writings, that he is looking in the right direction for the true sources of enlivened thinking.

It is indeed not easy to celebrate Pentecost in our soul nowadays, not at all easy. Now I have here the book of a man who has taken great pains in the last few years to understand Goethe—as far as he found it possible—and who has gone to great lengths to understand our spiritual science.³ This very man, who has really tried to understand Goethe and is delighted that he is now beginning to do so, had earlier written nine novels, fourteen plays, and nine volumes of essays. His case is very characteristic of the difficulties people have nowadays in finding their way to spiritual life. In his latest book, the tenth volume of his essays, he says how glad he is to have found Goethe at last and to have the opportunity to try to understand him. One can see from this tenth volume of essays that the author is really trying very hard to comprehend Goethe. But think what it means that a man who has written so many novels, so many plays, and who is quite well-known, admits now when he is perhaps fifty or fifty-one that he is just beginning to understand Goethe.

Now his latest book is called Expressionism. The writer is Hermann Bahr.⁴ Hermann Bahr is the man I just described. I haven't counted all his plays; he wrote still more, but he disavows the earlier ones. It is not difficult for me to speak about Bahr because I have known him since his student days; indeed I knew him quite well. You see, he wrote on every kind of subject, and much of his writing is very good. He says of himself that he has been an impressionist all his life, because he was born in the age of impressionism.

Now let us define in a few words what impressionism really is. We will not argue about matters of art, but let us try to understand what people like Hermann Bahr mean by impressionism. Consider the work of artists such as Goethe, Schiller, Shakespeare, Corneille, Racine, Dante—or take whomever you want. You will find that what they considered great about their art was that they had perceived the external world and then worked with it spiritually. In art the perception of the outer world unites with what lives in the spirit. Goethe would have denied the status of “art” to all works that do not strive for such a union of nature and spirit.

But in modern times what is called impressionism has emerged. Hermann Bahr grew up with it and is now aware that he has been an impressionist in all he did. When he discussed paintings—and many of his essays are about painting—he did so from the standpoint of impressionism. When he wrote about painting, he wanted to be an impressionist himself, and that is what he was, and still is in his own way. Now what does such a man mean by impressionism in art? He means by impressionism that the artist is utterly afraid to add anything out of his or her own soul to the external impression given by nature. Nothing must be added by the soul.

Of course, under such conditions no music could be created; but Bahr excluded music. Neither could there be architecture. Music and architecture can therefore never be purely impressionist. However, in painting and in poetry pure impressionism is quite possible. Very well, as far as possible everything coming out of the artist's own soul was to be excluded. Thus, the impressionist painters tried to create a picture of an object before they had properly perceived it, before they had in any way digested the visual impression. In other words, looking at the object, and then right away, if possible, capturing it before one has added anything to the picture and the impression it evoked—that is impressionism! Of course, there are different interpretations of impressionism, but this is its essential nature.

As I said in a public lecture in Berlin, Hermann Bahr is a man who champions whatever he thinks to be right at the moment with the greatest enthusiasm. When he first came to the university in Vienna, he was heart and soul for socialism; he had a passion for it and was the most ardent social democrat you can imagine. One of the plays he now disavows, The New Humanity, is written from this socialist standpoint. I think it is out of print now. It has many pages of social democratic speeches that cannot be produced on stage. Then the German National Movement developed in Vienna, and Hermann Bahr became an ardent nationalist and wrote his Great Sin, which he now also repudiates. By that time, after having been a socialist and a nationalist, Bahr had reached the age when men in Austria are drafted for military service, and so at nineteen he became a soldier.

He had left behind socialism and nationalism and now became a soldier, a passionate soldier, and developed an entirely military outlook on life. For a year he was a soldier, a one-year volunteer. After this he went for a short time to Berlin. In Berlin he became—well, he did not become a fervent Berliner; he couldn't stand that, so he never became an ardent Berliner. But then he went to Paris where he became an enthusiastic disciple of Maurice Barrès and people of his ilk. He was also an ardent follower of Boulanger who just at that time was playing an important role.⁵ Well, I don't want to rake up old stories, and so I will not tell you of the passionate Boulangist letters the enthusiastic Bahr wrote from Paris at that time.

Then he went to Spain, where he became inflamed with enthusiasm for Spanish culture, so much so that he wrote an article against the Sultan of Morocco and his rotten behavior toward Spanish politics. Bahr then returned to Berlin and worked for a while as editor of the journal Freie Bühne, but, as I said, he never became an ardent Berliner. Then he went back and gradually discovered Austria. After all, he was born in Linz. Oh, sorry, I didn't mention that before all this he had also been to St. Petersburg where he wrote his book on Russia and became a passionate Russian. Then he returned and discovered Austria, its various regions and cultural history and so on.

Bahr was always brilliant and sometimes even profound. He always tried to convey what he saw by just giving his first impression of it, without having mentally digested it. As you can imagine, it can work quite well to give only the first impression. A socialist—nothing more than the first impression; German nationalist or Boulangist—nothing more than the first impression; Russian, Spaniard, and so on and so forth. And now to be looking at the different aspects of the Austrian national character—doubtlessly an extraordinarily interesting phenomenon! But just imagine: Bahr has now reached the age of fifty, and suddenly expressionism appears on the scene, the very opposite of impressionism.

For many years Hermann Bahr has been lecturing in Danzig. On his way there he always passed through Berlin, but without stopping. He is fond of the people of Danzig and claims that when he speaks to them, they always stimulate him to profound thoughts, something that does not happen in any other German town. Well, the people of Danzig asked him to give a lecture there on expressionism. But just think what that means to Hermann Bahr, who has been an impressionist all his life! And only now does expressionism make its appearance! When he was young and began to be an impressionist, people were far from delighted with impressionist pictures. On the contrary, all the philistines, the petty bourgeois—and of course other people too—considered them mere daubing. This may often have been true, but we will not argue about that now. Hermann Bahr, however, was all aglow and whosoever said anything against an impressionist painting was of course a narrow-minded, reactionary blockhead of the first order who would have nothing unless it was hoary with age and who was completely unable to keep pace with the progress of mankind. That is the sort of thing you could often hear from Hermann Bahr. Many people were blockheads in those days.

There was a certain coffee-house in Vienna, the Café Griensteidl , where such matters were usually settled. It used to be opposite the old Burgtheater on the Michaeler Platz but is now defunct. Karl Kraus, the writer who is also known as “cocky Kraus” and who publishes small books, wrote a pamphlet about this coffee-house, which back in 1848 had Lenau and Anastasius Grün among its illustrious guests.⁶ When the building was torn down, Kraus wrote a booklet entitled Literature Demolished.⁷

The emergence of impressionism was often the topic of discussion in this coffee-house. As we have seen, Hermann Bahr had been speaking for years about impressionism, which runs like a red thread through all the rest of his metamorphoses. But now he has become older; expressionists, cubists, and futurists have come along, and they in turn call impressionists like Hermann Bahr dull blockheads who are only warming over the past. To Hermann Bahr's surprise the rest of the world was not greatly affected by their comments. However, he was annoyed, for he had to admit that this is exactly what he had done when he was young. He had called all the others blockheads and now they said he was one himself. And why should those who called him a blockhead be less right than he had been in saying it of others?

A bad business, you see! So there was nothing else for Hermann Bahr but to leam about expressionism, particularly as he had been asked by the people of Danzig, whom he loved so much, to speak about it. And then it was a question of finding a correct formula for expressionism. I assure you I am not making fun of Hermann Bahr. In fact, I like him very much and would like to make every possible excuse for him—I mean, that is, I like him as a cultural phenomenon.

Hermann Bahr now had to come to terms with expressionism. As you will no doubt agree, a man with a keen and active mind will surely not be satisfied to have reached the ripe age of fifty only to be called a blockhead by the next generation—especially not when he is asked to speak about expressionism to the people of Danzig who inspire him with such good thoughts. Perhaps you have seen some expressionist, cubist, or futurist paintings. Most people when they see them say, We have put up with a great deal, but this really goes too far! You have a canvas, then dashes, white ones running from the top to the bottom, red lines across them, and then perhaps something else, suggesting neither a leaf nor a house, a tree nor a bird, but rather all these together and none in particular.

But, of course, Hermann Bahr could not speak about it like this. So what did he do? It dawned upon him what expressionism is after much brooding on it. In fact, through all his metamorphoses he gradually became a brooding person. Now he realized (under the influence of the Danzig inspiration, of course!) that the impressionists take nature and quickly set it down, without any inner work on the visual impression. Expressionists do the opposite. That is true; Hermann Bahr understood that. Expressionists do not look at nature at all—I am quite serious about this. They do not look at anything in nature, they only look within. This means what is out there in nature—houses, rivers, elephants, lions—is of no interest to the expressionist, for he looks within. Bahr then went on to say that if we want to look within, such looking within must be possible for us. And what does Bahr do? He turns to Goethe, reads his works, for example, the following report:

I had the gift that when I closed my eyes, and with bowed head imagined a flower in the center of my eye, it did not stay for even a moment in its first form, but unfolded itself and new flowers with colored as well as green leaves grew out of it. They were not natural flowers, but imaginary ones, yet regular as the roses of a sculptor.⁸

Goethe could close his eyes, think of a flower, and it would appear before him as a spiritual form and then of itself take on various forms.

It was impossible to fix this creation welling forth in me, but it lasted as long as I wished, and neither faded nor grew stronger. I could produce the same thing by imagining an ornamental, many-colored disc, which also continually changed from the center to the periphery, exactly like the recently discovered kaleidoscope ...

Here afterimage, memory, creative imagination, concept and idea are all at work at once, manifesting with complete freedom in the inherent living nature of the organ, without design or guidance.

Now if you are not familiar with Goethe and with the world view of modern idealism and spiritualism, you will find it impossible to make something of this right away. Therefore, Hermann Bahr continued reading the literature on the subject. He lighted on the Englishman Galton who had studied people with the kind of inner sight Goethe had according to his own description.⁹ As is customary in England, Galton had collected all kinds of statistics about such people. One of his special examples was a certain clergyman who was able to call forth an image in his imagination that then changed of itself, and he could also return it to its first form through willing it. The clergyman described this beautifully. Hermann Bahr followed up these matters and gradually came to the conclusion that there was indeed such a thing as inner sight. You see, what Goethe described—Goethe indeed knew other things too—is only the very first stage of being moved in the etheric body. Hermann Bahr began to study such fundamental matters to understand expressionism, because it dawned on him that expressionism is based on this kind of elementary inner sight. And then he went further. He read the works of the old physiologist Johannes Müller, who described this inner sight so beautifully at a time when natural science had not yet begun to laugh at these things.¹⁰

So, Bahr gradually worked his way through Goethe, finding it very stimulating to read Goethe, to begin to understand him, and in the process to realize that there is such a thing as inner sight. On that basis he arrived at the following insight: in expressionism nature is not needed because the artist captures on canvas what he or she sees in this elementary inner vision. Later on, this will develop into something else, as I have said here before. If we do not view expressionism as a stroke of genius, but as the first beginnings of something still to mature, we will probably do these artists more justice than they do themselves in overestimating their achievements. But Hermann Bahr considers them artists of genius and indeed was led to admit with tremendous enthusiasm that we have not only external sight through our eyes, but also inner sight. His chapter on inner sight is really very fine, and he is immensely delighted to discover in Goethe's writings the words “eye of the spirit.”

Just think for how many years we have already been using this expression. As I said, Bahr has even tried to master our spiritual science! From Bahr's book we know that so far he has read Eugene Levy's description of my world view.¹¹ Apparently, Bahr has not yet advanced to my books, but that day may still come. In any case, you can see that here a man is working his way through the difficulties of the present time and then takes a position on what is most elementary. I have to mention this because it proves what I have so often said: it is terribly difficult for people in our age to come to anything spiritual. Just think of it: a man who has written ten novels, fourteen plays, and many books of essays, finally arrives at reading Goethe. Working his way through Goethe's writings, he comes to understand him—though rather late in his life. Bahr's book is written with wonderful freshness and bears witness to the joy he experienced in understanding Goethe. Indeed, in years past I often sat and talked with Hermann Bahr, but then it was not possible to speak with him about Goethe. At that time he naturally still considered Goethe a blockhead, one of the ancient, not-yet-impressionist sort of people.

We have to keep in mind, I think, how difficult it is for people who are educated in our time to find the way to the most elementary things leading to spiritual science. And yet, these are the very people who shape public opinion. For example, when Hermann Bahr came to Vienna, he edited a very influential weekly called Die Zeit. No one would believe us if we said that many people in the western world whose opinions are valued do not understand a thing about Goethe, and therefore cannot come to spiritual science on the basis of their education—of course, it is possible to come to spiritual science without education. Yet Bahr is living proof of this because he himself admits at the age of fifty how happy he is finally to understand Goethe. It is very sad to see how happy he is to have found what others were looking for all around him when he was still young. By the same token, to see this is also most instructive and significant for understanding our age. That somebody like Hermann Bahr needs expressionism to realize that one can form ideas and paint them without looking at nature shows us that the trend-setting, so-called cultural world nowadays lives in ideas that are completely removed from anything spiritual. It takes expressionism for him to understand that there is an inner seeing, an inner spiritual eye. You see, all this is closely connected with the way our writers, artists, and critics grow up and develop.

Hermann Bahr's latest novel is characteristic of this. It is called Himmelfahrt (“Ascension”).¹² The end of the book indicates that Bahr is beginning to develop yet another burning enthusiasm on the side—all his other passions run like a red thread through the novel—namely, a new enthusiasm for Catholicism. Anyone who knows Bahr will have no doubt that there is something of him in the character of Franz, the protagonist of his latest novel. The book is not an autobiography, nor a biographical novel; yet a good deal of Hermann Bahr is to be found in this Franz. A writer—not one who writes for the newspapers; let's not talk about how journalists develop because we don't want the word “develop” to lose its original meaning—but a writer who is serious about writing, who is a true seeker, such as Hermann Bahr, cannot help but reveal his own development in the character of his protagonist. Bahr describes Franz's gradual development and his quest. Franz tries to experience everything the age has to offer, to learn everything, to look for the truth everywhere. Thus, he searches in the sciences, first studying botany under Wiessner, the famous Viennese botanist, then chemistry under Ostwald, then political economy and so on.¹³ He looks into everything the age has to offer. He might also have become a student of ancient Greek under Wilamowitz, or have learned about philosophy from Eucken or Kohler.¹⁴ After that, he studies political economy under Schmoller; it might just as well have been in somebody else's course, possibly Brentano's.¹⁵ After that, Franz studies with Richet how to unravel the mysteries of the soul; again it might just as well have been with another teacher.¹⁶ He then tries a different method and studies psychoanalysis under Freud.¹⁷ However, none of this satisfies him, and so he continues his quest for the truth by going to the theosophists in London. Then he allows someone who has so far remained in the background of the story to give him esoteric exercises. But Franz soon tires of them and stops doing them. Nevertheless, he feels compelled to continue his quest.

Then Franz happens upon a medium. This psychic has performed the most remarkable manifestations of all sorts for years. And then the medium is exposed after Franz, the hero of the book, has already fallen in love with her. He goes off on a journey, leaving in a hurry as he always does. Well, he departs again all of a sudden, leaving the medium to her fate. Of course, the woman is exposed as a spy—naturally, because this novel was written only just recently.

There are many people like Franz, especially among the current critics of spiritual life. Indeed, this is how we must picture the people who pronounce their judgments before they have penetrated to even the most elementary first stages. They have not gone as far as Hermann Bahr, who after all, by studying expressionism, discovered that there is an inner seeing. Of course, Hermann Bahr's current opinions on many things will be different from those he had in the past. For example, if he had read my book Theosophy back then, he would have judged it to be—well, never mind, it is not necessary to put it into Bahr's words.¹⁸ Today he would probably say there is an inner eye, an inner seeing, which is really a kind of expressionism. After all, now he has advanced as far as the inner seeing that lives today in expressionism. Well, never mind. These are the ideas Hermann Bahr arrived at inspired by the people of Danzig, and out of these ideas he then wrote this book.

I mention this merely as an example of how difficult it is nowadays for people to find their way to spiritual science. This example also shows that anyone with a clear idea of what spiritual science intends has the responsibility, as far as possible and necessary, to do everything to break down prejudices. We know the foundations of these prejudices. And we know that even the best minds of our age—those who have written countless essays and plays—even if they are sincerely seeking, reach the most elementary level only after their fiftieth year. So we have to admit that it is difficult for spiritual science to gain ground. Even though the simplest souls would readily accept spiritual science, they are held back by people who judge on the basis of motivations and reasons such as the ones I have described.

Well, much is going on in our time, and, as I have often said, materialistic thinking has now become second nature with people. People are not aware that they are thinking up fantastic nonsense when they build their lofty theories. I have often entertained you with describing how the Kant- Laplace theory is taught to children in school. They are carefully taught that the earth at one time was like a solar nebula and rotated and that the planets eventually split off from it. And what could make this clearer than the example of a drop: all you need is a little drop of oil, a bit of cardboard with a cut in the middle for the equatorial plane, and a needle to stick through it. Then you rotate the cardboard with the needle, and you'll see the “planets” splitting off just beautifully. Then the students are told that what they see there in miniature happened long ago on a much larger scale in the universe. How could you possibly refute a proof like this? Of course, there must have been a big teacher out there in the universe to do the rotating. Most people forget this. But it should not be forgotten; all factors must be taken into account. What if there was no big teacher or learned professor standing in the universe to do the rotating? This question is usually not asked because it is so obvious—too obvious. In fact, it is really a great achievement to find thinking people in what is left of idealism and spiritualism who understand the full significance of this matter. Therefore I have to refer again and again to the following fine passage about Goethe by Herman Grimm, which I am also quoting in my next book.¹⁹

Long ago, in the time of his [Goethe's] youth, the famous Kant-Laplace fantasy [you see, Grimm calls it a fantasy!] about the origin and future destruction of the earth had taken root. Out of the rotating cosmic nebula our children leam about in school, a central nucleus of gas forms, which later becomes the earth. During unfathomable periods of time, this congealing globe goes through all its developmental phases, including that of human habitation, until it finally falls back into the sun as a piece of burnt-out slag. This long, but to the public fully comprehensible, process would need no outside intervention to run its course, except the exertion of some exterior force to keep the sun at an equal temperature. It is impossible to conceive of a more barren prospect for the future than this, urged upon us as scientifically logical and necessary. A carrion bone that a hungry dog would not go near would be a refreshing, appetizing morsel compared to this final excrement of creation our earth is supposed to be when it finally falls back into the sun. The eagerness for knowledge that makes our generation accept and believe theories of this kind is a sign of a sick imagination, a historical phenomenon it will take future scholars a lot of ingenuity to explain.

Indeed, later generations will wonder how we could ever have taken such nonsense for the truth—nonsense that is now taught as truth in all our schools! Herman Grimm goes on to say:

Goethe never entertained such comfortless theories ... Goethe would have taken care not to derive the Darwinists' conclusions from what he had first learnt in this respect from nature and has expressed in his works.

As you know, a more spiritual understanding of Darwinism would have led to quite different results. What Grimm meant here and what I myself have to say is not directed against Darwinism as such, but rather against the materialistic interpretation of it, which Grimm characterized in one of his talks as violating all human dignity by insisting that we have evolved in a straight line from lower animals. As you know, Huxley was widely acclaimed for his answer to all kinds of objections against the evolution of human beings from the apes—I think the objections were raised by a bishop, no less.²⁰ People applauded Huxley's reply that he would rather have descended from an ape and have gradually worked his way up to his current world view from there, than have descended in the way the bishop claimed and then have worked his way down to the bishop's world view. Such anecdotes are often very witty, but they remind me of the story of the little boy who came home from school and explained to his father that he'd just learnt that humans are descended from apes. “What do you mean, you silly boy?” asked the father. “Yes, it's true, father, we do all come from the apes,” said the boy, to which the father replied, “Perhaps that may be the case with you, but definitely not with me!” I have often called your attention to many such logical blunders perpetrated against true thinking and leading to a materialistic interpretation of Darwinism.

But these days, people always have to outdo themselves. We have not yet reached the point where people would say they have gone far enough; no, they want to go still further and outdo themselves grandiosely. For example, there is a man who is furious about the very existence of philosophy and the many philosophers in the world who created philosophies. He rails at all philosophy. Now this man recently published a volley of abuse against philosophy and wanted to find an especially pithy phrase to vent his rage. I will read you his pronouncement so you can see what is thought in our time of philosophy, by which people hope to find the truth and which has achieved a great deal, as you will see from my forthcoming book: “We have no more philosophy than animals.”

In other words, he not only claims we are descended from animals, but goes on to demonstrate that even in our loftiest strivings, namely in philosophy, we have not yet advanced beyond the animals because we cannot know more than the animals know. He is very serious about this: “We have no more philosophy than animals, and only our frantic attempts to attain a philosophy and the final resignation to our ignorance distinguish us from the animals.” That is to say, knowing that we know as little as cattle is the only difference between us and the animals. This man makes short work of the whole history of philosophy by trying to prove that it is nothing but a series of desperate attempts by philosophers to rise above the simple truth that we know no more of the world than the animals.

Now you will probably ask who could possibly have such a distorted view of philosophy? I think it may interest you to know who is able to come up with such an incredible view of philosophy. As a matter of fact, the person in question is a professor of philosophy at the university in Czernowitz! Many years ago he wrote a book called The End of Philosophy and another one called The End of Thinking, and he just recently wrote The Tragicomedy of Wisdom, where you can find the sentences I quoted. This man fulfills the duties of his office as professor of philosophy at a university by convincing his attentive audience that human beings know no more than animals! His name is Richard Wahle, and he is a full professor of philosophy at the university in Czemowitz.²¹

We have to look at things like this, for they bear witness to how “wonderfully far” we have advanced. It is important to look a bit more closely at what is necessary in life, namely, that the time has come when humanity has to resolve to take the inner Pentecost seriously, to kindle the light in the soul, and to take in the spiritual. Much will depend on whether there are at least some people in the world who understand how the Pentecost of the soul can and must be celebrated in our time.

I do not know how long it will be before my book is ready, but I have to stay here until it is finished, and so we may be able to meet again next week for another lecture.

• 1. This comment refers to the lecture cycle Gegenwärtiges und Vergangenes im Menschengeist, lectures February 13 to May 30, 1916; vol. 167 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1962).
• 2. Johann Christoph Friedrich von Schiller, 1759–1805, German poet, playwright, and critic.
  
  Alexander von Gleichen-Russwurm, 1865–1947, Kultur-Aber-glaube (“Cultural Superstition”), (Munich: Forum, 1916).
• 3. Johann Wolfgang von Goethe, 1749–1832, leading German poet. Also wrote extensively on botany, optics, and other scientific topics.
• 4. Hermann Bahr, 1863–1934, Austrian journalist, playwright, and theater manager. Expressionismus (“Expressionism”), 3rd ed., Munich, 1919.
• 5. Georges-Ernest-Jean-Marie Boulanger, 1837–1891, French general and politician, became figurehead among revanchists, including Bonapartists, royalists, and leftists. Aroused popular enthusiasm among elements antagonistic to government. Fled to England.
• 6. Karl Kraus, 1874–1936, Austrian satirist, critic, and poet. In his writings attacked middle-class circles and the liberal press. Wrote dramas, essay collections, and translated Shakespeare.
  
  Nikolaus Lenau, pseudonym of Nikolaus Niembsch von Strehle- nau, 1802–1850, Austrian poet, bom in Hungary. Wrote in tradition of German Romantic pessimism; known for his lyric verse.
  
  Anastasius Griin, pseudonym of Anton Alexander von Auersperg, Duke, 1806–1876. Austrian poet and politician. Outspoken leader of liberal sentiment. Wrote verse and ironic epics.
• 7. Karl Kraus, Die demolierte Liteiatur (“Literature Demolished”), Vienna, 1896.
• 8. Goethe, quoted in Bahr, Expressionismus, p. 85.
• 9. Sir Francis Galton, 1822–1911, English scientist. Traveled widely. His studies of meteorology form basis of modern weather maps. Best known for his work in anthropology and the study of heredity; founder of eugenics; devised system of fingerprint identification.
• 10. Johannes Müller, 1801–1858, German physiologist and comparative anatomist. Taught Virchow, DuBois-Reymond, and Haeckel.
• 11. Eugene Levy, Rudolf Steiners Weltanschauung und ihre Gegner (“Rudolf Steiner's World View and its Opponents”), Berlin, 1913.
• 12. Hermann Bahr, Himmelfahrt (“Ascension”), Berlin, 1916.
• 13. Friedrich Wilhelm Ostwald, 1854–1932, German physical chemist. Invented a process for preparation of nitric acid by oxidizing ammonia, important in the production of explosives during World War I. Was awarded 1909 Nobel prize for chemistry.
• 14. Rudolph Christoph Eucken, 1846–1926, German philosopher. Wrote on historical philosophy and his own philosophy of ethical activism. Awarded Nobel prize for literature in 1908.
  
  Josef Kohler, 1849–1919, German jurist and writer.
• 15. Gustav von Schmoller, 1838–1917, German economist.
  
  Lujo Brentano, 1844–1931, German economist. A leading pacifist and opponent of German militarism. Awarded Nobel prize for peace in 1927.
• 16. Charles-Robert Richet, 1850–1935, French physiologist. Conducted research in serum therapy, epilepsy; discovered phenomenon of anaphylaxis. Awarded 1913 Nobel prize for physiology. Also studied psychic phenomena.
• 17. Sigmund Freud, 1856–1939, Austrian neurologist and founder of psychoanalysis.
• 18. Rudolf Steiner, Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, (Hudson, NY: Anthroposophic Press, 1988).
• 19. Herman Grimm, Goethe, vol. 2, Lecture 23, p. 171f., Berlin, 1817.
• 20. Thomas Henry Huxley, 1825–1895, English biologist. Foremost advocate in England of Darwin's theory of evolution. Engaged Bishop Samuel Wilberforce (1805–1873) in famous exchange at Oxford (1860). In later years wrote philosophy.
• 21. Richard Wahle, Die Tragikomödie der Weisheit: Die Ergebnisse und die Geschichte des Philosophierens (“The Tragicomedy of Wisdom: The Results and History of Philosophy”), Vienna and Leipzig, 1915, p. 132.

In these two lectures I should like to speak to you from the point of view of Spiritual Research, on the question so frequently and urgently put: “What is the meaning of life?” If in these two evenings we are to get anywhere near this subject we shall have to create first of all a kind of foundation or basis, on which to construct the edifice of knowledge, and from this deduce the answer in outline.

When we contemplate the things around us, those which exist for our ordinary sense-perception and our ordinary experience, and then turn to our own life, the result is at best the formulation of a question—the presentation of an oppressive, a painful problem. We see how the beings of external nature arise and decay. We can observe every year in spring how the earth, stimulated by the forces of the sun and the universe, bestows on us the plants which sprout and bud and bear fruit through the summer. Towards autumn, we see how they decay and pass away. Some remain indeed throughout the year, some for very many years, for instance, our long-lived trees. But of these also we know that even though in many cases they may outlive us, they also pass away at last, disappear and sink down into that which, in the great world of nature, is the realm of the lifeless. Especially do we know that even in the greatest phenomena of nature there rules this growth and decay: even the continents on which our civilisations develop did not exist in times past, for they have only risen in the course of time, and we know for certain that they will one day pass away.

Thus we see around us growth and decay; we can trace it in the plant kingdom and in the mineral kingdom as well as in the animal kingdom. What is the meaning of it all? Ever an arising, ever a passing away all around us! What is the meaning of this arising and this passing away? When we consider our own life, and see how we have lived through years and decades, we can recognise there also this coming into being and decay. When we call to mind the days of our childhood: they are vanished and only the memory of them remains. This stirs within us anxious questionings about life. The most important thing is that we ourselves have progressed a little through it, that we have become wiser. Usually, however, it is only when we have accomplished something, that we know how it ought to have been done. If we are no longer in a position to do a thing better, we still know how much better it might have been done, so that actually our mistakes become a part of our life; but it is just through our mistakes and errors that we gain our widest experiences.

A question is put to us, and it seems as if that which we can grasp with our senses and our intellect is unable to answer it. That is the position of man to-day; all that surrounds him confronts him with the problem, with the question: “What is the meaning of existence as a whole?” and particularly “Why has man his peculiar position within this existence?”

An extremely interesting legend of Hebrew antiquity tells us that in those old Hebrew times there was a consciousness that this anxious question which we formulated as to the meaning of life, and especially as to the meaning of man, occurs not only to man, but to beings quite other than man. This legend is extremely instructive and runs as follows:—When the Elohim were about to create man after their own image and likeness, the so-called ministering angels, certain spiritual beings of a lower grade than the Elohim themselves, asked Jahve or Jehovah: “Why is man to be made in the image and likeness of God!” Then Jehovah collected—so continues the legend—the animals and the plants which could already spring forth on earth before man was there in his earthly form, and He gathered together the angels also, the so-called ministering angels—those who immediately served Him. To those He showed the animals and plants and asked them what they were called, what were their names? But the Angels did not know the names of the animals and plants. Then man was created, as he was before the Fall. And again Jehovah gathered around him Angels, animals and plants, and in the presence of the Angels he asked man what the animals whom He made to pass by in succession before man’s eyes, were called, what their names were. And behold! Man was able to answer: “This animal has this name, that animal has that, this plant has this name, that plant has that,” Then Jehovah asked man: “And what is thine own name?” And man said: “I must be called Adam.” (Adam is related to Adama, and means: “Out of the earth: earth-being”). Jehovah then asked man: “And what am I myself to be called?” “Thou shalt be called Adonai,” man replied, “Thou art the Lord of all created beings of the earth.” The Angels now began to have an idea of the meaning of man’s existence on the earth. Though religious tradition and religious writings often express the most important riddle of life in the simplest way, there are many difficulties in understanding them, because we have to get behind their simplicity. We must first penetrate into the meaning behind them. If we succeed in this, great wisdom and deep knowledge are revealed. It may well be so with this legend, which we shall just keep in mind for a moment, for these two lectures will give us, in some sort, an answer to the question which it contains.

Now you know that there is a religion which has put the question as to the meaning and value of life by placing it in a wonderful form into the mouth of its own founder. You all know the story of the Buddha, how it tells us that when he left the palace in which he was born, and came face to face with the real facts of life, of which in that incarnation he had as yet learned nothing, he was most profoundly dismayed, and pronounced the judgment: “Life is suffering,” which as we know comprises the four statements: “Birth is suffering—disease is suffering—old age is suffering—death is suffering,” and to which is added “to be united with those we do not love is suffering, to be separated from those we love is suffering, not to be able to attain that to which we aspire is suffering.” We know then that to the adherents of this religion the meaning of life can be summed up by saying: “Life, which is suffering, only acquires a meaning when it is conquered, when it transcends itself.” All the various religions, all philosophies and views of life, are, after all, attempts to answer the question as to the meaning of life. Now, we are not going to approach the question in an abstract, philosophical way. Rather we shall review some of the phenomena of life, some of the facts of life, from the point of view of Spiritual Science, in order to see if a deeper occult view of life furnishes us with something wherewith to approach this question as to the meaning of life. Let us take the matter up again at the point we have already touched—the annual growth and decay in physical nature, the life, growth and decay in the plant world. In Spring we see the plants spring up out of the earth, and that which we see there as germinating, budding life, calls forth our joy and delight. We become aware that the whole of our existence is bound up with the plant world, for without it we could not exist. We feel how that which springs up out of the earth at the approach of Summer is related to our own life. We feel in the Autumn how that which in a certain sense belongs to us, again decays.

It is natural for us to compare with our own life that which we see germinating and decaying. For an external observation based only on what can be perceived by the senses and judged by the intellect, it is very natural to compare the vernal springing up of the plants with, let us say, man’s awakening in the morning; and the withering and decaying of the plant world in Autumn with man’s falling asleep at night. But such a comparison is quite superficial. It would leave out of account the real events with which we can already become acquainted through the elementary truths of occultism. What happens when we fall asleep at night? We have learned that we leave our physical and etheric bodies behind in bed. With our astral body and our ego we withdraw from our physical body and etheric body. During the night, from the moment of our falling asleep to the moment of our waking, we are with our astral body and our ego in a spiritual world. From this spiritual world we draw the forces which we require. Not only our astral body and our ego, but our physical and etheric bodies go through a kind of restorative process during our sleep at night, when the latter lie in bed, separated from the astral body and ego.

When one looks clairvoyantly down from the ego upon the astral, the etheric and physical bodies, one sees what has been destroyed by waking life; one sees that that which finds its expression in fatigue, is present as a destructive process and is made good during the night. The whole conscious life of the daytime is in fact, if we look at it in its connection with human consciousness and in its relation to the physical and etheric bodies, a kind of destructive process as regards the physical and etheric bodies. We always destroy something by it, and the fact that we destroy expresses itself in our fatigue. That which is destroyed is made good again at night.

Now if we look at what happens when we have withdrawn our astral body and our ego out of the etheric and physical bodies, it is as if we had left behind us a devastated field. But in the moment we are out of them, out of the physical and etheric bodies, they begin gradually to restore themselves. It is as if the forces belonging to the physical and etheric bodies begin to bud and blossom, and as if an entire vegetation should arise on the scene of destruction. The further night advances and the longer sleep lasts, the more do the forces in the etheric body bud and blossom. The nearer morning approaches and the more we re-enter our physical and etheric bodies with our astral body, the more a kind of withering or drying up sets in as regards the physical and etheric bodies.

In short, when the ego and the astral body look down from the spiritual world on the physical and etheric bodies, they see at night, at the moment of falling asleep, the same phenomenon which we see in the great world outside, when the plants bud and germinate in Spring. Therefore, to make a real comparison, we must compare our falling asleep and the earlier part of the sleep condition at night with Spring in nature; and the time of our awakening, the time in which the ego and the astral body begin to re-enter the physical and etheric bodies, with Autumn, in external nature. Spring corresponds to our falling asleep and Autumn to our awakening.

But how does the matter stand, when the occult observer, he who really can look into the spiritual world, directs his gaze to external nature and watches what takes place there in the course of the year? That which then presents itself to the occult vision teaches us that we must not compare things in an outward, but in an inward way. Occult observation shows that just as the physical and etheric bodies of man are connected with his astral body and his ego, so is there connected with our earth what we call the spiritual part of the earth. The earth also must be compared with a body, a widespread body. If we consider it only as far as its physical part is concerned, it is just as if we were to consider man with regard to his physical body only. We consider the earth completely when we consider it as the body of spiritual beings, in the same way in which, in the case of man, we consider the spirit as being connected with the body, yet there is a distinction. Man has a single nature controlling his physical and etheric bodies; a single psycho-spiritual nature belongs to that which is his physical human body and etheric human body. But there are a great many spirits belonging to the Earth-body. What in man’s psycho-spiritual nature is a unity, is, as regards that of the earth, a multiplicity. This is the chief distinction. With the exception of this difference everything else is in a certain way analogous. To occult vision is revealed how in the same measure as green plants come forth from the earth in Spring, those spirits whom we call the earth-spirits, withdraw from the earth. Only here again they do not, as is the case with man, absolutely leave the earth; they move round it, they pass in a certain way to the other side of the earth. When it is Summer in one hemisphere it is Winter in the other. In the case of the earth, the spiritual part moves from the northern to the southern hemisphere when Summer is approaching in the north. But that does not alter the fact that to the occult vision of a man who experiences the Spring on any given part of the globe, the spirits leave the earth; he sees how they rise and pass out into the cosmos. He does not see them move to the other side, but he sees them go away, in the same way as he sees the ego and the astral body leave man at the moment of his falling asleep. In the Autumn the earth-spirits approach and re-unite themselves with the earth. During the Winter, when the earth is covered with snow, the earth-spirits are directly united with the earth. In fact something similar then begins for the earth to what is found in man: a kind of self-consciousness. During the Summer the spiritual part of the earth knows nothing of what goes on around it in the universe. But in Winter the spirit of the earth knows what is happening in the universe around, just as man, on waking, knows and beholds what is taking place around him.

The analogy is thus complete, only it is the reverse of that which the outer consciousness draws. It is true that if we wish to go into the question fully, we cannot simply say: “When, in Spring, plants bud and spring from the earth, the earth spirits go away,” for with the budding and sprouting of plants there arise, as if out of the depths, out of the interior of the earth, other and mightier spirits. Therefore the mythologies were right when they distinguished between the higher and the nether gods. When man spoke of the gods who left the earth in Spring and returned in Autumn, he spoke of the higher gods. But there were mightier, older, gods, called by the Greeks the Chthonic gods. These arise in Summer when everything is budding and flourishing, and they descend again when in Winter the real earth spirits unite with the body of the earth.

Now, I should here like to mention that a certain idea, taken from scientific and occult research, is of immense importance for human life. For this shows us that when we consider the individual human being, we have really before us something like an image of the great Earth-being itself. What do we see when we turn towards plants which are beginning to sprout and bud? We see exactly the same as takes place in man when his inner life is active, we see how the one exactly corresponds to the other. How single plants are related to the human body, what their significance is for the human body, can only be recognised when such connections are understood. For it is in fact true that, on close examination, one sees how, when man falls asleep, everything begins to sprout and bud in his physical and etheric bodies: how a whole vegetation springs up in him: how man is in reality a tree or a garden in which plants are growing.

Whoever follows this with occult vision sees that the sprouting and germinating within man corresponds to what is germinating and budding in nature without. Thus you can form an idea of what will be possible when, in the future, Anthroposophy—often considered as foolishness to-day—is applied to life and made fruitful. We have for example, a man who has something wrong in his bodily life-activities. Let us now observe, when he falls asleep, what kind of plants are wanting when his physical and etheric bodies begin to develop their vegetation. When we see that on earth whole species of plants are missing, we know that something must be wrong with the life of the earth. And it is the same with the deficiency of certain plants in the physical and etheric bodies of man. In order to make good the defect we have only to seek on the earth for the plants which are missing in the man in question, and introduce their juices either in the form of diet or medicine and then we shall find the relation between medicine and disease. From this example, we see how Anthroposophy or Spiritual Science will intervene directly in life, but we are only at the beginning of these things.

In what I have just said I have given you, in a comparison drawn from nature, some idea of the composition of man and the connection of his whole being with the environment in which he is placed. We shall now look at the matter from a spiritual point of view. Here I would like to call attention to a matter that is of great importance, namely, that our anthroposophical outlook on life, while letting its gaze range over the evolution of mankind from the point of view of occultism, in order to decipher the meaning of existence, gives no preference to any one special creed, or any one view of life over any other. How often has it been emphasised in our occult movement that we can point to that which our earthly humanity experienced and developed immediately after the great Atlantean catastrophe—the Flood. We passed through, as the first great post-Atlantean civilisation, the sacred civilisation of Ancient India. Here, at Copenhagen, we have already spoken of this old sacred Indian civilisation, and we laid stress upon the fact that it was so lofty, that that which has survived in the Vedas or in written tradition is only an echo of it. It is only in the Akashic Records that we can catch glimpses of the primeval teachings that issued from that time. There we gaze on heights which have not been re-attained.

The later epochs had quite a different mission. We know that a descent has taken place since then, but we know also that there will be again an ascent and that, as already mentioned, Anthroposophy or Spiritual Science has to prepare this ascent. We know that in the seventh post-Atlantean age of civilisation, there will be a kind of renewal of the ancient, holy Indian civilisation. We do not give preference to any religious view or creed, for all are measured with the same measure, in every particular they are described: in each the kernel of truth is sought.

The important thing is that essentials be kept in view. We must not allow ourselves to stray in the consideration of the nature of each separate creed, and if we keep this in mind, in approaching the various points of view, we find one fundamental difference. We find views on life which are of a more oriental nature, and others which have permeated our Western civilisation. Once we make this clear to ourselves, we have something which throws light on the meaning of existence. We then find that the ancients were already in possession of something which we have to regain with difficulty, viz., the doctrine of reincarnation. The oriental stream possessed this as something springing from the profoundest depths of existence. You can still realise how the oriental mind shapes the whole of life from this doctrine, when you look at the relation of the oriental to his Bodhisattvas and his Buddhas. If you keep in view how little it concerns the oriental to select a single figure with this or that definite name, as the ruling power in human evolution, you see at once how he attaches much more importance to tracing the individuality which goes on from life to life. Orientals say that there are such and such a number of Bodhisattvas, high beings who have sprung from men, but who have gradually evolved to a height which we can describe by saying: A Being has passed through many incarnations, and then has become a Bodhisattva, as did Gautama, the son of King Sudhodana. He was Bodhisattva and became Buddha. The name Buddha, however, is given to many, because they passed through many incarnations, became Bodhisattva, and then ascended to the next higher stage, that of Buddhahood. The name Buddha is a generic name. It denotes a degree of human attainment, and has no sense apart from the spiritual being who goes through many incarnations. Brahmanism fully agrees with Buddhism in regarding the individual who goes through the different personalities, rather than the single person. It comes to the same whether the Buddhist says:—“A Bodhisattva is destined to ascend to the highest degree of human attainment, and for this he has to go through many incarnations; but for me the highest is the Buddha.” Or whether the adherent of Brahmanism says: “The Bodhisattvas are indeed highly developed beings, who ascend to Buddhahood, but they are inferior to the Avatars, who are higher spiritual individualities.” You see, consideration of the persisting spiritual entity is what characterises both these oriental points of view.

But now let us turn to the West, and see what is the thing of greatest importance there. In order to enter a little more deeply into this connection, we must consider the ancient Hebrew point of view, where the personal element enters. When we speak of Plato, of Socrates, of Michelangelo, of Charlemagne, or of others, we are always speaking of a person: we place before men the separate life of the personality with all that this personality has done for mankind. In our Western life we do not direct our attention to the life which has gone from personality to personality, for it has been the mission of Western civilisation to direct attention for a time to the single life. When in the East the Buddha is spoken of, it is understood that the designation “Buddha” is an honourable title which may be applied to many personalities. When, on the contrary, the name “Plato” is uttered, we know that this refers only to a single personality. This has been the education of the West.

Let us now turn to our own day. In Western civilisation, mankind has been trained for a time to direct his attention to the personality, but the individual element, the “individuality” has now to be added to the personal element. We stand now at the point where we must reconquer the individual element, but strengthened, vivified, by the contemplation of the personal.

Let us take a definite case. In this connection we look back to the old Hebrew civilisation, which preceded that of the West. Let us turn our attention to the mighty personality of the prophet Elijah. To begin with, we may describe him as a personality. In the West he is seldom regarded in any other way. If we leave aside details and look at the personality from a wider point of view, we see that Elijah was something very important for our evolution. He gives the impression of a forerunner of the Christ-Impulse.

On looking back to the time of Moses, we see how something had been proclaimed to the people; we see that the God in man was proclaimed. “I AM the God Who was, Who is, Who is to come.” He has to be comprehended as in the ego, but among the ancient Hebrews He was comprehended as the Folk-soul of the race. Elijah went beyond Moses, though he did not make clear that the ego dwells in the single human individual as Divinity, for he could not make clear to the people of his time more than the world was then able to receive. While even the Mosaic Culture of the old Hebrews was conscious of the fact that “the Highest lies in the Ego,” and that this Ego found expression in the time of Moses in the Group-Soul of the people, we find Elijah already pointing to the individual human soul. We see a forward leap in evolution. But a further impulse was needed, and again a forerunner appeared, whom we know as the personality of John the Baptist. Once more it was in a significant expression that the quality of John the Baptist as a “Forerunner” found expression. A great occult fact is here indicated that man, as primeval man, once possessed ancient clairvoyance, so that he could look into the spiritual world—into Divine activity—but he gradually approached towards materialism; the vision of the spiritual world was cut off. To this fact John the Baptist alludes when he says: “Change the attitude of your soul; look no longer at what you can gain in the physical world: be watchful, a new impulse is at hand (he means the Christ-Impulse). Therefore I say unto you, seek the spiritual world that is in your midst; there the spiritual element appears with the Christ-Impulse.” Through this saying John the Baptist became a forerunner of the Christ-Impulse.

Now we can direct our gaze to another personality, to the remarkable personality of the painter Raphael. This remarkable personality presents itself to us in an unusual way. In the first place, we need only compare Raphael to—let us say—Titian, a painter of a later period. Whoever has an eye for such things, even if he look at the reproductions, will find the distinction. Look at the pictures of Raphael and at those of Titian! Raphael painted in such a way that he put Christian ideas into his pictures. He painted for the people of Europe as Christians of the West. His pictures are comprehensible to all Christians of the West, and will become so more and more. Take, on the other hand, the later painters. They painted almost exclusively for the Latin race, so that even the schisms of the Church found expression in their pictures.

With which pictures was Raphael most successful? With those in which he was able to demonstrate the impulses that lie in Christianity. He is at his best where he could represent some relationship of the Jesus-Child to the Madonna, where this Christ-relation appears as something that is an impulse to feeling. These are the things which he really painted best. We have for instance, no Crucifixion of his, but we have a Transfiguration. Wherever he can paint the budding and germinating aspect, that which is self-revealing, he paints with joy and there he paints his greatest and best pictures.

It is the same with the impression which his pictures produce. If some day you come to Germany and see the Sistine Madonna in Dresden, you will realise that that work of art—of which it is said that the Germans may rejoice to have such a celebrated picture among them, Yes! that they may even regard it as the flower of the painters’ art—you will realise that this work discloses a mystery of existence.

When Goethe in his time traveled from Leipsic to Dresden, he heard something quite different about the picture of the Madonna. The officials of the Dresden Gallery said something like this to him: “We have also a picture of Raphael’s, but it is nothing particular. It is badly painted. The look of the Child, the whole Child itself, everything to do with the Child, is common. The same with the Madonna. One can only think that she is painted by a dauber. And then these figures down below of which one does not know whether they are meant for children’s heads or angels!” Goethe heard this coarse opinion, so that at first he had no right appreciation of the picture. Everything which we hear about the picture at the present time only came to be understood later on, and the fact that Raphael’s pictures made their triumphal march through the world in reproductions, is a result of this better appreciation. We have only to call to mind what England has done for the reproduction and circulation of these pictures. But what was effected in England by the trouble which has been taken for the reproduction and circulation of Raphael’s pictures, will only be recognised when people have learned to look at the matter from the point of view of spiritual science.

Thus through his pictures, Raphael becomes for us the forerunner of a Christianity which will be cosmopolitan. Protestantism has long regarded the Madonna as specially Catholic; but to-day the Madonna has penetrated everywhere into Protestant countries and we are rising more to the occult interpretation, to a higher inter-denominational Christianity. So it will be more and more. If we may hope for such results as regards interdenominational Christianity, what Raphael has done will also help us in Anthroposophy.

It is remarkable that the above three personalities confront us in this manner: all three have the quality of being forerunners of Christianity. Now let us direct occult observation to these three persons. What does it teach us? It teaches us that the same individuality lived in Elijah, in John the Baptist and in Raphael. However impossible it may seem, it is the same soul which lived in Elijah and in Raphael.

When it is revealed to occult vision—which searches and investigates and does not merely compare in a superficial way—that it is the same soul that is present in Elijah, in John the Baptist and in Raphael, we may ask how it is possible that Raphael the painter becomes the vehicle for the individuality which lived in John the Baptist? One can conceive that this remarkable soul of John the Baptist lived in the forces which were present in Raphael.

Occult research comes in here again, not merely to put forth theories, but to tell us how things actually are in life. How do people write biographies of Raphael to-day? Even the best are so written that they simply state that Raphael was born on Good Friday of the year 1483. It is not for nothing that Raphael was born on a Good Friday. This birth already proclaimed his exceptional position in Christianity and shows that in the deepest and most significant way he was connected with the Christian Mysteries. It was on a Good Friday that Raphael was born. His father was Giovanni Santi. He died when Raphael was eleven years old. At the age of eight years his father sent him as a pupil to a painter, who was, however, not of any special eminence. But if one realises what was in Giovanni Santi, Raphael’s father, one gets a peculiar impression which is further strengthened when the matter is investigated in the Akashic Records. There it appears that there lived in the soul of Giovanni Santi much more than could be expressed in his personality and then we can agree with the duchess, who at his death said: “A man full of light and truth and fervent faith has died.” As occultist, one can say that in him there lived a much greater painter than appeared outwardly. The outer faculties, which depend on the physical and etheric organs, were not developed in Giovanni Santi. That was the original cause why he could not bring the capacities of his soul to full expression; but really a great painter lived in him.

Giovanni Santi died when Raphael was eleven years old. If we now follow what takes place, we see that man certainly loses his body, but that the longings, the aspirations, the impulses of his soul continue to exist, and continue to be active where they are most closely connected.

There will come a time when Anthroposophy will be made fruitful for life, as it can already be made fruitful by those who have grasped it vitally and not merely theoretically. Permit me here to interpolate something before going on with Raphael. What I tell you in the examples I give is not mere speculation; on the contrary, it is always taken from real life. Let us suppose that I had children to educate. Whoever pays attention to the capabilities of children can notice the individual element in every child, but such experiences can only be made by those who educate children. Now if one of the parents of a child dies while the child is still young and the other parent is still living, the following may be noticed: Certain inclinations will show themselves in the child which were not there before and which consequently cannot be explained. But one who has charge of children has to occupy himself with these things. Such a one would do well if he said: “People generally look upon what is in Anthroposophical books as mere folly: I will not take this for granted, but will try whether it is right or not.” Then he will soon be able to say “I find forces at work which were already there and again there are other forces playing into those which were already there.” Let us suppose that the father has passed through the gates of death and there now appears in the child, with some strength, certain qualities which had belonged to the father. If this assumption is made and if the matter is looked upon in this way, the knowledge which comes to us through Anthroposophy is applied to life in a sensible way, and then, as is soon discovered, we find our way in life, whereas before we did not. Thus the person who has gone through the gateway of death, remains united, through his forces, with those with whom he was connected in life. People do not observe things closely enough, otherwise they would see more often that children are quite different before the death of their parents from what they are afterwards. At present there is not enough regard for these things, but the time is coming when they will receive attention.

Giovanni Santi, the father, died when Raphael was eleven years old; he had not been able to attain great perfection as a painter, but powerful imagination was left to him and this was then developed in the soul of Raphael. We do not depreciate Raphael, if, while observing his soul, we say: Giovanni Santi lives on in Raphael, who appears to us as a completed personality, as one incapable of higher attainment because a dead man gives life to his work.

We now realise that in the soul of Raphael are reborn the vigorous forces of John the Baptist and in addition, there live in his soul the forces of Giovanni Santi; that together these two were able to bring to fruition the result which confronts us as Raphael. It is true that to-day we cannot yet speak publicly of such extraordinary things, but in fifty years’ time this may be possible, because evolution is progressing quickly, and the opinions held to-day are rapidly approaching their decline. Whoever accepts such things, sees that in Anthroposophy our task is to regard life everywhere from a new point of view. Just as in the future people will heal in the way to which I have referred, so they will reflect on the strange miracle of life wherein men attract to their assistance, from the spiritual world, the achievements of those who have passed through the gates of death.

I should like to draw your attention to two things, when speaking on the riddles of life; things which so truly can illuminate the meaning of life. One is the fate that has befallen the works of Raphael. Whoever looks to-day at the reproductions of his pictures, does not see what Raphael painted. And if he travels to Dresden or to Rome, he finds them so much spoiled that he can hardly be said to see the pictures of Raphael. It is easy to see what will become of them when we consider the fate of Leonardo da Vinci's “Last Supper,” which is falling more and more into decay. These pictures, in times to come, will fall into dust, and everything which great men have created will disappear. When these things have vanished, we may well ask: “What is the meaning of this creation and decay!” We shall see that really nothing remains of what the single personality has created.

Still another fact I should like to put before you, and that is the following: If when to-day, with Anthroposophy as an instrument, we desire to understand, and must understand, Christianity as an Impulse that works for the future, we have need of certain fundamental ideas through which we know how the Christ-Impulse will continue to work. This we require. And we can point to a development of Christianity for which Anthroposophy is necessary. We can point to a person who presents Anthroposophical truth in special form—namely, that of aphorisms. When we approach him we find much that is significant for Anthroposophy. This person is the German poet Novalis. When we study his writings, we find that he describes the future of Christianity from out of the occult truths it contains. Anthroposophy teaches us that we have here to do with the same individuality as is in Raphael, John the Baptist and Elijah.

We have here again to glance into the further development of Christianity. That is a fact of an occult nature, for no one reaches this result by reasoning. Let us once more put the different pictures together. We have the tragic fact of the destruction of the creations and works of single personalities. Raphael appears and allows his interdenominational Christianity to flow into the souls of men. But we have a foreboding that some day his creations will be destroyed, that his works will fall to dust. Then Novalis appears to take in hand the fulfilment of the task and continue the work he had begun. The idea is no longer now so tragic. We see that just as the personality dissolves in its sheaths, so the work dissolves, but the essential kernel lives on and continues the work it had begun. Here once again it is the individual to which our attention is directed. But because we have kept firmly in mind the Western view of life and therewith the personality, we are able to grasp the full significance of the individuality. Thus we see how important it is that the East directed its attention to the individuality, to the Bodhisattvas, who go through many incarnations; and how important it is that the West first directed its attention to the contemplation of the single personality, in order, later on, to grasp what the individuality is.

Now I think there are many Anthroposophists who will say: “Well, this is something we have just to believe, when Elijah, John the Baptist, Raphael and Novalis are mentioned.” For many the main thing is that they must just believe. It is essentially the same as when from the scientific side some fact is asserted that many people have to believe, such as that this or that spectrum appears when certain metals are examined by spectrum analysis, or when for instance, the nebula in Orion is so examined. Some people have certainly investigated it, but the others, the majority, have to believe. But that is after all not the essential point. The essential point is that Anthroposophy is at the beginning of its development, and will bring souls to the point of examining for themselves such matters as we have discussed to-day. In this respect, Anthroposophy will help forward human evolution very rapidly.

I have put before you a few instances, which I submit as resulting from the occult point of view regarding life. Take only the three points which we have considered and you will see that by knowing in what way life is related to the Spirit of the Earth, the art of healing can be given a new direction and supplied with new impulses; how Raphael can only be understood when not only his personal forces are taken into account, but also those forces which came from his father. The third point is that we can educate children when we know the interplay of forces acting on them. Outwardly people admit that they are surrounded by numberless forces which incessantly influence them, that man is continually influenced by air, the temperature, his surroundings and the other Karmic conditions under which he lives. That these things do not interfere with his freedom everyone knows. They are the factors with which we have to reckon to-day. But that man is continually surrounded by spiritual forces and that these spiritual forces must be investigated is what Anthroposophy has to teach men: they will have to learn to take these forces into account and will have to reckon with them in important cases of health and disease, of education and life. They will have to be mindful of such influences as come from without, from the super-sensible world, when, for instance, some one’s friend dies and he then shares those sympathies and ideas that belonged to him. What has been said does not hold good for children only, but for all ages. It is not at all necessary that people should know with their ordinary consciousness in what way the forces of the super-sensible world are active. Their general frame of mind may show it, even their state of health or illness may show it. And those things which signify the connection of man’s life on the physical plane with the facts of the super-sensible worlds have a still wider bearing.

I should like to put before you a simple fact which will show you the nature of this connection, a fact which is not invented, but has been observed in many cases. A man notices at a certain time that he has feelings which formerly he did not know; that he has sympathies and antipathies which formerly he did not know; that he succeeds easily where before he found difficulties. He cannot explain it. His surroundings cannot explain it to him, nor do the facts of life itself give him any clue. In such a case it can be found, when we observe accurately (it is true that one must have an eye for such things), that now he knows things which he did not know before and does things which he could not do before. If we examine matters further and have had experience of the teachings of Anthroposophy, it may be that we shall hear something like the following from him: “I do not know what to think of myself. I dream of a person whom I have never seen in my life. He comes into my dreams, though I never had anything to do with him.” If we follow the matter up it will be found that till now he had no occasion to occupy himself with this person. But this person had died and now first approaches him in the spiritual world. When he had come near enough to him he appeared to him in a dream which was yet more than a dream. From this person, whom he had not known in life, who, however, after death, gained influence on his life, came the impulses which he had not known before. It is not a question of saying: “It is only a dream.” It is far more a question of what the dream contained. It may be something which, although in the form of a dream, is nearer to reality than the outer consciousness. Does it matter at all whether Edison invents something in a dream or in clear waking consciousness? What matters is whether the invention is true, is useful. So also it does not matter whether an experience takes place in dream-consciousness or in physical consciousness; what is of importance is whether the experience is true or false.

If we now summarise what we are able to understand from what has just been said, we may say “It is clear to us when we learn to apply Anthroposophy, that life appears to us in quite a different light from before.” In this respect people who are very learned in materialistic ways of thought are but children. We can convince ourselves of this at any time. When to-day I came here by train I took up the pamphlet of a German physiologist in its second edition. In it the writer says that we cannot speak of “active attention” in the soul, of directing the attention of the soul to anything, but that everything depends on the functioning of the various ganglia of the brain; and because the tracks have to be made by thoughts, everything depends on how the separate brain cells function. No intensity of the soul intervenes, it depends entirely upon whether this or that connecting thread in our brain has been pulled or not. These learned materialists are really children. When we lay our hands on anything of this kind one cannot help thinking how guileless these people are! In the same pamphlet one finds the statement that lately the centenary of Darwin was celebrated, and that on that occasion, both qualified and unqualified people spoke. The author of the pamphlet thought himself of course quite specially qualified. And then follows the whole brain-cell theory and its application. But how is it with the logic of the matter? When one is used to considering things in accordance with truth and then sees what these great children offer people concerning the meaning of life, the thought occurs to one that after all it comes to the same as if someone should say that it was simply nonsense that a human will had any part in the way the railways intersect the face of Europe! For it is just the same as if at a given time one considered all the engines in their varied parts and functions, and said that these are organised in such and such a way and run in so many directions. But the different roads meet at certain junctions and through them the engines can be turned in any direction. What would occur if this were done would be a great disarrangement of trains on the European railways. Just as little, however, can it be asserted that what takes place in the human brain cells as the life of human thought depends only on the condition of the cells. If such learned people then happen, without previous knowledge, to hear a lecture on Anthroposophy, they look upon that which is said as the most utter nonsense. They are firmly convinced that a human will can never have anything to do with the mode and manner in which the European engines run, but that it depends on how they are heated and driven.

So we see how at the present day we stand confronted by questions regarding the meaning of life. On the one side there is darkness, on the other the spiritual facts press in upon us. If we grasp what has been said to-day we can, with this as a basis, put the question before our soul in the way in which it has to be put in Anthroposophy, namely: What is the meaning of life and existence, and especially of human life and human existence?

Once again, let us first of all direct our thoughts to those who are out there at the front, in the arena of present-day events, where they have to stand for what the time demands of them:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard here on earth.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

And for those who have already gone through the gate of death:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard here on earth.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

May the spirit we have been seeking for so many gears in our movement, the spirit who has gone through the Mystery of Golgotha, be present above you, may it stream through you and strengthen you for your difficult task.

It seems that not everyone is quite clear about the verse I have just spoken, so I am told. Let me stress that the proper version reads: Spirit of your souls. The verse has been phrased in such a way that it can be used when many people want to speak for one person or one for many or, indeed, many for many—as in the present case. If it refers to just one person, the only change which has to be made is to say ‘Spirit of your soul’ and so forth. It appears that I made a slip of the tongue when I said the verse for the first time here some weeks ago, so that the view has arisen that the words ‘Spirits of your souls’ may not be quite correct. But they are correct as they stand. The first line is addressed to the spirits of the souls requiring protection, as it were and the ‘your’ refers to those to whom our thoughts are directed. In the second line on the other hand, the 'your' relates to the 'guardians'. Let me remark that such verses are always such by nature that there can be problems with the purely grammatical construction. But they are given from the spiritual world for the specific Purpose, and it is true that there are occasional problems with putting the words together for such verses.

Dear friends, it was for good reason and, spiritually, also very much in accord with the work that has to be done in the present time, that two days ago we turned our attention to events in the evolution of man that show how spiritual impulses—and particularly the spiritual Impulses linked with the Mystery of Golgotha, with the Christ impulse—are living impulses within the evolution of man. We have seen how they were active in the evolution of man even though men were unable to grasp the nature of the Christ impulse with their reason, with their intellect.

It was with this intention that reference was made among other historical events to Joan of Arc through whom this Christ impulse resolved a major issue in the 15th century through its servant, the Michaelic spirit, and for the good and advancement of mankind. The reason why it was particularly important to refer to this event was that in our day, too, it does hold true that everything destined to regulate events on the historical scale is ordered and regulated from the spiritual worlds. We need to be aware that the forces, the impulses, for what is to happen come to us from the spiritual worlds. In this respect the same holds true today as in the days of Joan of Arc. But the times are different. What would happen in a particular way in the days of Joan or Arc has to happen in a different way in our time and in times to come; it has to take a different course. For our time is one that is entirely different. Since the 15th and 16th century—and the Joan of Arc event did, of course, come in that period—mankind had been guided in quite a different way. It is this difference, and consequently the basic nature of our time, that we shall consider to some extent today.

Between going to sleep and waking up we are in a soul state where that which we really are is outside our physical and our ether bodies. Asleep, we live in our astral body and our ego. We need to have a very clear picture of this. That which we really are is then outside our physical and our ether bodies. Asleep, we live in our astral body and our ego. We need to have a very clear picture of this. That which we really are is then outside the body. We are, of course, bound to our body to an extraordinary degree between birth and death so that in terms of space we are not far away from our body when asleep. Our soul element is spread out in our surroundings, as it were; that is in everything that specifically makes up our environment.
Let us get a clear picture of how the environment has changed specifically over the last centuries—since the 15th and 16 centuries—at least for the great majority of the people whom we have to consider in relation to what fate has decreed for the present age. Just consider whether any of the machinery or the mechanical contrivances we use today also existed at the time when Joan of Arc did her work. We can certainly say that the world has changed completely since that time as far as mechanical things are concerned. Everything we experience in relation to machines has only come since then. There may be some observant people among you who have taken a ‘sleeper’ (train) to travel overnight. They may have had the strange experience of waking up—and this is the kind of occasion when one may wake up quite frequently—and finding that something was still rumbling on that was inherent in the machinery of the train all about them. Something can be perceived, as it were, when one is waking up but still in a dream state, of the croaking and squealing of the train or boat one happens to be on. This happens because the soul is not really in the body but in the area around the body and is placed among those mechanical contrivances.

Yet it is not only on such less usual occasions that we live among the hustle and bustle of the present age, and we can certainly say that the mechanized life has also spread to the countryside today. Fundamentally speaking, we are always within the mechanized life of the present age. When asleep, the soul merges into everything that is mechanism. Those are mechanisms, however, which we have constructed ourselves. A mechanism we have built is something quite different from nature outside us, for this has been constructed by the elemental spirits. When we are out in the woods, for instance, where everything has been built up by the spirits of nature, we are in an environment that is totally different from the environment of mechanical contrivances created by ourselves. What are we doing when we take things from nature and put them together to make the machines and appliances we use in our lives? We are in that case not merely putting together physical components, for in putting together physical components we always provide opportunity for a demonic Ahrimanic servant to unite with the machine. We do this with every machine, every mechanism, in everything of this kind that is part of modern civilization, providing a point of attachment for demonic elemental spirits of Ahrimanic nature. And living surrounded by machines we live together with these demonic Ahrimanic elementals. We allow them to enter into us; we allow not only the squealing and groaning of machines to enter into us but also an element that is eminently destructive for our spirit and our soul.

Please note—and I have often made a similar comment on similar occasions—what I am saying is not intended to be a criticism of our Ahrimanic age. It has to be like this, that we allow demons to stream into everything and allow ourselves to the surrounded by them. It is part of the evolution of mankind. We have to acknowledge the simple necessity for this and understand the real impulse of spiritual science. And so we shall not sing the praises of people who say it is necessary, as far as possible, to protect oneself from the demons and to shun civilization and that we should set up a colony as far away as possible in the wilderness to save us from having anything to do with these demonic Ahrimanic elementals. That has never been the tenor of my words. I have always said that we must entirely accept what comes to us out of the necessity of evolution, that we must not let ourselves be induced to flee from the world. We need to take heed, however, we need to understand, that conditions are such in our age that we are filling our environment more and more with beings of a demonic nature, that we are more and more involved with the principle that is mechanizing our civilization. An age such as this cans for something quite different than the age out of which Joan of Arc was called to do her work. In the time of Joan of Arc it was necessary for the impulse out of which she was to act to be born out of the gentlest, the most subtle powers of the human soul. Just consider: she was a shepherd girl living a very simple, natural life, with nature at her most idyllic. She was very young when her visions came to her, and through the Imaginations given to her she had a direct link with the spiritual world. Out of her inner being she was to bring forth everything that was to be the foundation from which she acted, she was to let it grow forth from her inner being. And not only this, but it was necessary for very special circumstances to be brought about so that through the most subtle powers inherent in the human soul her mission could be imprinted in her soul, in her very heart of hearts.

We know that everything in the world goes in cycles, that things happen in such a way that important events come up in definite cycles. If we take the year of Joan's birth, 1412, we can ask a specific question relating to this. We are able to say that the year this Maid of Orleans was born the sun would of course have been in a particular position, astronomical position, coinciding with one of the constellations in the zodiac. The progress of the sun from one sign of the zodiac to the next marks a major time interval. Passing right through the zodiac the sun will go through all twelve constellations; the time interval needed for the sun to progress from one constellation in the zodiac to the next is approximately 2,160 years, and this is important. Going back approximately 2,160 years from the birth of Joan of Arc we come to the founding of Rome.

In the days when Rome was founded anyone needing information on major issues concerning the city which was then coming into being would go to see the nymph Egeria. There it was possible to get information, from a seeress. But, as I said, that was one solar cycle earlier. And so the times are renewed and everything goes in cycles. Let us visualize it like this: at the time when Rome was founded the sun was at a certain point in the constellation of the Ram, Aries. It then progressed to the Fishes, Pisces, so that it had moved through one-twelfth of the zodiac. And thus the cycle which inevitably has to be there In the evolution of mankind takes us from the nymph Egeria to the inspired deed of Joan of Arc. In ancient Rome, however, it was a matter of pagan Inspiration, of pagan deeds. If we try to think of the same visionary element that operated at the time when Rome was founded also having to operate in a Christian age, acting from within, through the most tender powers inherent in man, what did have to come about? You can imagine that something had to come about which again, in some way or other, had to do with the subtlest powers of the Christian faith.

Most of you will remember my telling you of the variation we get in the course of the year in the forces that link us with the spiritual world. In summer, at St John's tide when the sun's rays are most Powerful externally, one might perhaps achieve an external ecstasy and, as in the old Celtic mysteries, lift oneself up into the spiritual world in some way, but certainly in ecstasy. Yet when the days are shortest, when the sun's rays are least powerful and the winter night the darkest, around Christmas therefore, the opportunity exists also to win through to the spiritual worlds in our innermost soul life. All who have known of the cycle of the year have always maintained, quite rightly, that those who have the gift for it are able to enter into the most intimate aspect of our connection with the spiritual worlds during the time from the 21st, the 23rd of December to about the 6th of January—during those days and particularly the nights. There are legends—the Legend of Olaf Asteson has been read to you here—which tell of people having their most profound Inspirations during those days.²⁶ This, again, is connected with the celebration of Christmas at that time, of the birth of the spirit who went through the Mystery of Golgotha and is connected with the innermost powers in human soul development. So, if the Inspiration of pagan Rome of old was to be resurrected one sun cycle later, 2,160 years later, it had to come in through the aspect of man that is most utterly childlike. This means that the soul of Joan of Arc had to be taken hold of at the point where souls are taken hold of most profoundly, where they are weakest in relation to earthly things, and where the Christ impulse is not yet hampered by worldly impressions—the souls not yet having taken up the earthly element, so that the Christ impulse can be the only one to enter into the soul sphere. The most favourable timing for this would have been for the Maid of Orleans to have gone through the time of the Thirteen Nights in her mother's womb immediately before her birth, before she took her first breath. And, indeed, she did—for she was born on the 6th of January.

Here we perceive the more profound forces at work which enter into the physical world from the spiritual worlds. We see how they find the channels they need, deeply mysterious channels. There can be nothing more marvellous for someone with insight into such things, nothing more open to explanation through spiritual science, than this fact that the Maid of Orleans took her first breath on earth in the time around Christmas, on the 6th of January, with the days of Christmas immediately preceding her entry on to the physical plane. We see how the girl who was to go through death at the age of 19 was taken hold of at the point where the most subtle of human powers lie, and we are therefore looking into a time when it was necessary for the divine spiritual powers to find a channel through the inmost inwardness of the human soul. That, however, was the last time when such a thing was to be. It was the time when a particular order was brought into Europe through the Christ impulse, as I indicated to you the last time, and this happened in the wonderful way in which it did happen through Joan of Arc. Since then, however, times have changed. Today is not the time when divine spiritual powers approach the human soul in such intimate fashion.

What was the mission of Joan of Arc, really, if we consider something that was present throughout her whole life? She was taken hold of from within by the forces of the divine spiritual world. In her soul these forces encountered the Luciferic forces. These Luciferic forces were mighty and powerful at that time. Joan of Arc bore something within her that made her vanquish the Luciferic forces. She vanquished the Luciferic forces, that is entirely obvious to anyone who wants to see. We have briefly considered the miracle of her birth and seen that she went through an unconscious initiation, in a way, up to Epiphany, the day known as that of the manifestation of Christ. But we can also point to her death which occurred because all the Luciferic forces of her enemies joined together to bring about her death. Her misadventure in a battle was brought about through the jealousy of the men who were the official leaders, appointed to guide the battle. All the jealousy then came to the fore over the manifestations of spiritual forces and spiritual powers that were made through her. She was put on trial. The records of the trial still exist and anyone studying them can see—unless of course his mind is as closed as that of Anatole France—that this Maid of Orleans, having come into the physical world in a very special way, through the thirteen nights, also left it in such a way. For it says in the records, so that there is historical proof, that she said that she would indeed die but that after her death the English would meet with a much greater reverse than any they had known before, and that this would happen within the next seven years.

If we take this rightly, in its spiritual sense, it means nothing less than that the soul of Joan of Arc on going through the gate of death was prepared to continue contributing to the work of shaping events after her death, to share in the work whatever her form of existence. And she did so. What the spiritual powers have to bring about will be brought about whatever the external conditions may be. Joan's adversaries were able to bring about her death, to mount the strongest possible attack against her, as it were. They were not able to prevent her mission.

However, the forces of Joan of Arc were only able to work in the subtle way they did during her time. In everything she did the Luciferic forces were ranged against her. We are also having to deal with hostile forces in our time, but these are predominantly Ahrimanic forces, the Ahrimanic forces that have come up with the materialistic age. These are in evidence even in the outer form and fashion of the whole of our age if we turn our attention to the mechanisms, the mechanical element of the age; if we are aware that, fundamentally speaking, we are offering an abode to demons when we produce our mechanical contrivances, surrounding ourselves with a whole world of Ahrimanic demons. It is evident also from other things that Ahrimanic powers are at work everywhere in our age. We need only look back a few years and pay a little attention to the occult substrate to our life on earth and we can see Ahrimanic forces influencing all aspects of our physical life on earth. Not only the kind of demons we create in our machines influence our earth life but also other kinds of Ahrimanic forces. The occultist has to put into words something I have often put into words for one group of friends or another: that, fundamentally speaking, the sad and painful events now happening all over Europe and a large part of the globe have long been in preparation. War has been present for a long time, as it were, in the astral world but was held back by something that was also astral: by the fear everybody was feeling. Fear is an astral element; it was able to hold the war back, to prevent it; fear was able to stop war from breaking out for all that time.

For fear was abroad everywhere. Fear is altogether something that is most dreadfully widespread in the depths of our souls in the present age. A time came, however, when there was an external indication in time of something often referred to when the starting points of this war are discussed. This outer aspect is not the one that matters, however, it is merely a symbol. As I said on a previous occasion, the assassination of the Austrian Archduke occurred and there emerged the event, so terrible to the soul, that I have already referred to. I had never before known anything like this, not from personal experience nor through other occultists. We know what the soul goes through when it has undergone death. In the case of the soul that went through death at that time something very specific showed itself. All the elements of fear began to gather around it, as though around a focal point, and something of a cosmic power could now be perceived in it. We know already that anything that has a specific character on the physical plane will have the opposite character in the spiritual world. This also held true in the present case. An element that first had had a dispersive effect where war was concerned was now acting in the opposite way, as a spur, an incitement, to war. So we see that a metamorphosis, as it were, of the elements of fear, of the Ahrimanic elements, became mixed up with all the things that finally led to the sad and painful events of the present time. Ahrimanic elements are indeed at work everywhere in our time. We must not rebel against this, nor should we aim to protect ourselves against it. We have to see it as something that is necessary in our time, something that has to be present in our time. The question is: How do we find the right attitude to this? How do we find the one thing that will show us what should be our attitude now, in the present age, if we want to make it possible for divine spiritual forces and powers to enter into our actions?

Here I must refer to an event in the spiritual world that happened a few decades ago. I have mentioned this on a number of occasions, in all kinds of different contexts. It is an event that occurred behind the scenes of our existence, in the spiritual world, in or about November 1879.²⁷ We know that there is a different regent of earth life for every epoch, as it were; one regent follows another. Until 1879 the spirit acting out of the spiritual world was the one we call the spirit Gabriel, if a name is to be used. From 1879 onwards it was the spirit we call Michael. It is Michael who directs events in our time. Anyone able to see into the spiritual worlds in conscious awareness will feel the spirit Michael to be the spirit who truly is the one to lead and govern in our time. Michael is in a way the most Powerful of the leading spirits of the age that follow one another. In a way, I said, he is the most powerful of these spirits. The others have been predominantly active in the spirit sphere. Michael had the strength to push the spirit right through into the physical world. He was the spirit who descended to earth ahead of the Christ, as it were, before the Mystery of Golgotha approached, and governed world affairs for four or five centuries at that time. Now in our time he is again the leading spirit on earth. We may make a comparison by saying that Michael is among the spirits belonging to the hierarchy of the Archangeloi as gold is among the metals. Whilst all other metals act predominantly on the ether body, gold also acts as a medicine for the physical body. In the same way all the other leading spirits act on the soul whilst it is Michael who at the same time is able to act on the physical intellect, on physical reason. Now that his age has come it is possible to act out of the spirit on the physical intellect, on physical reason. In the 15th century he was not the actual leader and therefore had to find a way in the case of Joan without making use of the human intellect, human understanding, human ability to form ideas; a way that was wholly an inner one, as it were, through the innermost powers of the human soul. The Christ influenced Joan of Arc through his Michaelic spirit, but he achieved what had to be done by any other means rather than the forces of the intellect and of reason.

Luciferic spirits are also present today. and these prefer to attack man from within. They want to generate all kinds of passions, but not the error of the intellect, the error of common reason that we have to struggle with in our present age. We therefore have to say that anything we wish to achieve in the spiritual sphere must be achieved in such a way that it is in accord with the forces that Michael, the leading spirit of the age, commands. We are in close alliance with Michael when we try to grasp what we have been attempting to grasp these last few days, when we try and grasp things as phenomena, to grasp what we call the German folk spirit. Two powers: Michael and the German folk spirit. These two are entirely in harmony, and it is their mission to bring the Christ impulse to expression specifically in our time, in accord with the character of our time. For it would be wrong for the people of our time to think that the same inward way of working that was appropriate to the 15th century could still be appropriate now that we are in the fifth post-Atlantean era. In the present age it is a matter above all of understanding that it is necessary to be chained to Ahriman, to Ahrimanic elements we ourselves create in our machines, and that it is necessary to recognize clearly how these things are connected. Otherwise we live in fear of many of the things that exist in the present age.

The question therefore arises: How do we offer resistance to this Ahrimanic element in our age, the way resistance was offered to the Luciferic element at the time of Joan of Arc? We offer resistance to the Ahrimanic element by taking exactly the path that has been so emphatically pointed out over and over again within our stream of spiritual science—the path towards a spiritualization of human culture, of man's ability to form ideas and concepts. This is why it has been stressed again and again that there is a way in which everything spiritual science can give us, even if to begin with it is largely presented to us from the spiritual world, can truly and wholly and utterly be grasped with the intellect, the reason man has been gifted with from the 16th century to this day. And if we say we do not understand, then that is only because we listen to the prejudices current in the materialism of our age. We must stop listening ever and again to the voice of present-day materialism, a voice that speaks loudly at times and then again in the faintest of whispers. Instead we must try and firmly focus our mind on such powers of understanding as we have. Then the things spiritual science produces for us will one day appear to be perfectly understandable, as something that can be understood just as well as some event or other in the outside world can be understood. We generate the great strength we need to offer resistance to the Ahrimanic forces by approaching the spirit not merely through the inmost powers of revelation and of faith, as in the case of Joan of Arc, but by trying to concentrate our powers of understanding most intensely on what spiritual science has to give. If we do this, the hour, the moment, will come when we have to say to ourselves: What comes to us out of spiritual science is the only thing that is rational and at the same time makes the world around us understandable, filling it with light. And when we are taken hold of in this way we are taken hold of by what the spirit has to give in our time so that we shall indeed be strong enough to face the Ahrimanic forces.

Someone with a disposition like that of Joan of Arc would not be able to achieve anything in our day and age. She would be an interesting personality and would be able to reveal many marvellous things through prophesy and in other ways. Such a person capable of making intimate revelations is capable of effectively countering Luciferic forces. Today, however, man has to resist Ahrimanic forces, has to make himself strong to cope with these forces, developing the strength required in the Michaelic age. Sun-like qualities are called for in the age of Michael, qualities we take into ourselves by spiritualizing the powers we have at our command between waking up and going to sleep: the powers of the intellect, of understanding, of insight. For these powers of understanding we possess will undergo a transformation in the soul if only we have sufficient patience. They are transformed to such effect that out of what emerges for us in spiritual science there arises the certainty that what we are grasping there is the direct expression of the thoughts of the spiritual world. So there can be no question today of withdrawing from the outside world which has Ahrimanic forces in it everywhere. No, it is necessary for us to stand in this world but at the same time also make ourselves strong to meet those Ahrimanic forces.

It is a matter therefore of finding the way towards understanding the spiritual world with the very same powers we also use to understand the outside world. That, of course, is the way—as we have said on these few occasions—that is inwardly bound up with the whole mission of the German people, and specifically with this mission as it has been from the end of the 18th and beginning of the 19th centuries. This mission was in preparation during the preceding centuries. This is what is so remarkable—what has been going on in the intellectual life of Germany, through its poets, its artists and philosophers, is intimately bound up with the spiritual life. Here it really is a matter of boldly looking the facts in the face, without sympathy or antipathy, and seeing how they were first in preparation and gradually took shape. We have ourselves had the experience of simply having to stress one day that there is this necessity to be active in the life of the intellect and spirit as it continues to progress. Why should that be so?

Let us try and take a look at the theosophical movement we had external links with for a time, the theosophical movement in England. Try and build a bridge for yourselves between the general intellectual life in England, including the field of philosophy, and English theosophy. Externally they stand side by side, are two streams running side by side, and a bridge between the two is something we can only make in a very external way. Try on the other hand and consider the life of the mind and spirit that had its preparatory stages in the German mystics Meister Eckhart and Johannes Tauler, and then evolved further through Jakob Boehme and Angelus Silesius.²⁸ In Lessing²¹ it brought acceptance of the idea of repeated earth lives, and in Goethe's Faust an out-and-out glorification of the ascent to the spiritual worlds.

There you have the straight route from the outer worlds to the spiritual world. If you then also include the stream that led from Goethe's Fairy Tale of the Green Snake and the Fair Lily²⁹ to the dramatization of the basic forces of initiation³⁰ and take the two streams together, you will have the inner connection. There is an inner connection between that which finally makes its appearance as spiritual science and that which is striven for quite exoterically in the intellectual life of the physical world. The life of the mind and spirit which unfolds outside of spiritual science is of course striven for with the powers of the intellect, but it is compelled to move in the direction of what is found outside the body. I should like to put it like this: It is the mission of the German people that they cannot do anything else but let the river of all their endeavours finally enter into spiritual life. In spiritual terms that really means that the German people are called to unite inwardly with the element that comes into the world because Michael is the leader. Such a union is not achieved by passively, fatalistically, allowing oneself to be governed by the powers of destiny. It is achieved by recognizing the challenge of the time.

What I am trying to show has been revealed not only inwardly, in the evolution of German mysticism, but also outwardly in the whole way German life has developed within the context of European life. In the first of the last two public lectures I have given, ‘The Germanic Soul and the German Intellect’, I discussed the way the soul quality of the Germanic tribes flowed into the peoples of the West and the South, as it were, through those who became the outposts of those tribes, the Goths, Lombards, Vandals. The Germanic soul element was sacrificed on the altar of mankind. Later this was to repeat itself, though less obviously so. Consider first of all the most eastern part of Austria³¹ and the people known as the Transylvanian Saxons. They had emigrated from the Rhine, from the Siebengebirge (Seven Mountains), and there is external evidence to prove this. As time went on they lost their special characteristics. The soul substance gave itself up, to merge into that of the other nation, and little will be left of them one day except for some elements from their language; it was as folk substance that they flowed into the other nation. Now let us move on south to the Banat.³² Swabian immigrants settled there and the Magyar element overgrew the Swabian element. The same thing has happened in the Carpathian mountains in Hungary. To all appearances these immigrant elements have disappeared today. Yet they are still alive everywhere among the present-day population, sometimes emerging in tiny rivulets, like in the fascinating linguistic enclave of the people of Gottschee in Krain [Carniola]. And elsewhere as well. We see—and it would be possible to purse this a great deal further—how the Germanic soul-element has been sent out into the world, how it has an effect there. This happens out of an inner necessity. It happened like this in earlier ages and particularly also during the age of Gabriel. It happened throughout the age of Gabriel in that the blood—I would say the blood and the mixing of blood—was active, everything which, whilst connected with external circumstances in life, yet cannot be grasped externally, but again takes place at a more inward level.

Now the Michael age has come,the age when we must grasp how, through the whole past development of the life of the mind and intellect, the German spirit is able to take its place within the Sun force of Michael. That we simply have to realize. And it can be realized by giving recognition to spiritual science, by gradually—on the basis of what spiritual science is considering—getting an idea and an awareness of the spiritual powers that are at work, of the reality of spiritual powers. Then we shall gradually come to understand how senseless it is for people to say: ‘There are no spiritual forces, I cannot acknowledge them. And if I have a bar of iron in horseshoe form here, then it is just that, a bar of iron, and I see nothing but iron.’ But there may be magnetic forces within it. And in the same way something else, something quite different from magnetic forces, lies within the whole of the outside world. We come to recognize it if we really consider all that is presented to us as the characteristic form of things. That is the way to achieve the powers of mind needed in the age of Michael to resist the Ahrimanic powers, at a time when it is indeed our duty to withstand the Ahrimanic powers. Fundamentally speaking, everything the study of spiritual science has to offer is merely preparatory. One day an awakening of the soul will spring forth from the study of spiritual science, and the soul will know: Within you lives the spiritual world, from the Christ impulse down through Michael to the folk spirit which puts into effect what has to be put into effect.

I have said that the time of Joan of Arc was one when it was possible to act on the weakest, physically the weakest, powers of man. Our age is one where it is necessary to act on the strongest powers of man, to take hold of the will at a point where it is least inclined truly to unfold its powers. We can see it again and again: the thing people find most difficult to do is to unfold the will at the point where our earthly powers, the powers by which we form concepts, are made inwardly active. To bring ‘will-power’ to bear externally is something people still find relatively easy. But a different kind of ‘will-power’ is needed to guide our thoughts in such a way that they encompass the spiritual world. Spiritual science as such has to appeal to that strong will-power, for this must be there if spiritual science is truly to lead where it ought to lead in our Michaelic age. For we are not called to discuss the mechanical element in our age; we are not called to point out that this mechanical element in our age has laid hold of mankind; we are called to do something else.

Of course, if we squeeze the facts a little it will be possible for us to become a philosopher, to some degree even a great philosopher—this we admit without reserve. It is possible to look at the machines in our age and start to consider this very mechanistic aspect as the most pernicious of all things, ascribing it specifically to our enemies. And one then has the inclination, even if one may be considered a great philosopher, to hurl abuse like a market woman. One can then do the same as the philosopher Bergson³³ who only recently again managed to point out rather one sidedly—and many things tend to be perfectly correct if a one sided view is presented—how the mechanistic effect of the forces relates to the essential nature of the German people. But that is not the only thing we can point to—that German brainpower has achieved things in certain areas by applying mechanical principles—for something else may be pointed out as well. Nor is it necessary to hurl abuse like a market woman when discussing such matters, and instead we may say: Perhaps the very place where the intellect has the greatest powers to give form to the mechanistic and demonic element is also the place where these mechanistic and demonic powers can be overcome on the basis of our particular spiritual mission. Then however, a German may easily get himself misunderstood as he comes to see, in conjunction with the way the intellectual life has developed, that it is not his function to stop at the purely mechanical element that is of such great service to him also in the present day, with the challenges presented by the war. He must not stop at what is merely mechanism, for then he would merely create demons. No, he must develop powerful forces within him that can boldly face these demons. This means that we have to stand in the spiritual world, not blindly but in a way that arises from, and is guided by, conviction. If we set out to acknowledge that we are surrounding ourselves with a world of demons, a veritable hell, as we design and build machine after machine, we can of course understand why people speaking out of the materialistic spirit of the present age are saying over and over again that this scientific and materialistic age has taken us to the greatest height ever achieved by man. Of course we can understand this for it is in line with the materialistic thought of the present time, but we must know that with those machines we are introducing nothing but demons for mankind and we must know how to develop the right powers to resist these demons. We only gain the right attitude to the spiritual world by recognizing these demonic Ahrimanic forces, by knowing full well that they are present. For the harmful powers are harmful only when we remain unconscious of them, when we know nothing about them. Let me illustrate this by means of a comparison.

As you know, we hope after some time to have a building at Dornach near Basle where we can nurture our spiritual stream in suitable surroundings. It is not a question of erecting this building to escape the pressures of our time in some way or other, but rather of building it entirely out of the pressures of our time. It was necessary for instance to design a lighting system out of the most Ahrimanic forces of the present age, electric lighting, electric heating and so on. It is a matter of using the architectural form as such to render such potentially harmful things harmless. It could have been the case that anyone entering the building in the future would have been surrounded with everything the Ahrimanic culture of the present age leads to. The point, however, is not that it is present, but that people do not notice it. We are not suppose to notice it. To achieve this, a number of friends got together and they are erecting a separate building for this, giving it a special form, so that the demonic Ahrimanic forces are banished to this place. Anyone approaching the building, and also anyone entering it, will have it brought to their notice that the Ahrimanic forces are at work there. For as soon as we know this they are no longer harmful. The point is that the powers that have a bad effect on man cease to do so when we take a good look at the places where they are active, when we do not look at a machine thoughtlessly and say ‘a machine is simply a machine’ , but rather acknowledge that a machine is a place where a demonic Ahrimanic entity may be found.

If we take our stand in the world with knowledge in our souls we take the right stand in the Michaelic age. It means that we relate to the spiritual world in such a way that Michael, too, can be active within us; Michael with his present mission, as we have described it. The Point is that in every case we can either enter without thought into what exists in the mechanical contrivances men are producing at an unconscious level or we can see through life. If we see through it, if we become aware of the demonic elemental powers at work in the machines we produce, we shall find the way to the rightful givers of Inspiration who are true to the spirit. They are connected with the spirit who is to the other spirits concerned with guidance of man as gold is to the other metals—with Michael.

My aim today has been to show that the mission of our age is to seek the divine spiritual powers that will work for the good of mankind. It is different from the mission given to the human souls who lived at the time of Joan of Arc. At that time it was much more a question of holding back anything intellectual, holding back the Power of reasoning. Today, however, it is a question of cultivating everything to do with reason and intellect to attain to clairvoyance, for it is possible to cultivate it and attain to clairvoyance. Once there are people who cultivate the human soul in this way, the twilight period we are now living through will evolve into what it destined to evolve. Everything that evolves on the physical plane can only be the outer garment for the spiritual life that is to arise for mankind out of the Present time.

And it is true that those who are now sacrificing their powers in the years of their youth are prepared to send these powers down into our earthly existence. For these powers are never lost, they are indestructible- Now, however, they are destined to continue to act spiritually as they would have continued to act physically if the people concerned had not gone through the gate of death on the field of battle. They will continue to send their powers down to earth and into our time, so that we shall know what to do with these powers. These powers need to stream down into a human race that shall use them in such a way, during the time of peace that will follow the war, that spiritual life spreads more and more on earth. As the light of day always arises from the night, so a future filled with light will have to arise out of our present which so often seems like a dark night to us. This future will have to be filled not only with light but with everything the Michaelic age, which started in 1871, has to bring for mankind. Once there are souls capable of establishing as intimate a bond with the spiritual world as has been indicated today, we shall be able to hope that where the events of the present time are concerned, the thought expressed in the seven lines of the mantram will come to fruition. We may hope that it will all be fulfilled—if the first five lines are really and truly connected with the last two:

Out of courage shown in battle,
Out of the blood shed in war,
Out of the grief of those who are left,
Out of the people's deeds of sacrifice
Spirit fruits will come to grow
If souls with knowledge of the spirit
Turn their mind to spirit realms.

• 26. See also Rudolf Steiner, ‘Welten-Neujahr—Das Traumlied von Olaf Asteson’, Dornach 31 December 1914, in Der Zusammenhang des Menschen mit der elementarischen Welt (GA 158). In English as extract ‘World New Year’ in Anthroposophical News Sheet 14: 1, 2.
• 27. See, above all, Rudolf Steiner's lectures on 18 and 20 May 1913 in Vorstufen zum Mysterium von Golgotha (GA 152). In English, Michaelmas—The Festivals and Their Meaning (London) Anthroposophical Publishing Co. 1957. Lecture of 18 May also as typescript translation Z 136, ‘The Michael Impulse and the Mystery of Golgotha’ in Rudolf Steiner Library, London.
• 28. Meister Eckhart (c. 1260–c.1327).
  Johannes Tauler (c.1300 –c.1361).
  Jakob Boehme (1575 –1624).
  Angelus Silesius (Johannes Scheffler) (1624–1677). Concerning the above mystics, see Rudolf Steiner: Die Mystik im Aufgange des neuzeitlichen Geisteslebens und ihr Verhältnis zur modernen Weltanschauung (GA 7). In English as Eleven European Mystics (tr. K. Zimmer) (New York) Rudolf Steiner Publications 1971.
• 21. Gotthold Ephraim Lessing: Die Erziehung des Menschengeschlecthtes (1780) paragraph 98:
  
  ‘Why should I not return as often as I am sent to gain new knowledge, new skills? Do I carry off so much at one go that it is not worth the effort to return?’
• 29. Rudolf Steiner: Goethes Geistesart in ihrer Offenbarung durch semen Faust und durch das Marchen von der Schlange und der Lille (GA 22). In English as The Theory of Knowledge Implicit in Goethes World Conception (tr.O.D. Wannamaker) (New York & London) Anthroposophic Press and Rudolf Steiner Publishing Co. 1940.
• 30. Rudolf Steiner, ‘Die Pforte der Einweihung’ in Vier Mysteriendramen (GA 14). In English as ‘The Portal of Initiation’, in the Mystery Plays/Dramas tr. A. Bittleston/R. and H. Pusch.
• 31. Rudolf Steiner was referring to the eastern part of the Austro-Hungarian Empire. Transylvania (Siebenbuergen) is now part of one of the successor states—Rumania (translator).
• 32. The Banat lies just south-west of Transylvania and north of the Danube, in Yugoslavia and Rumania (translator).
• 33. Henri Bergson (1859–1941). See ‘La Signification de la Guerre’ in Pages Actuelles 1914/15 Paris 1915.

We shall begin to-day by studying a Northern poem that we considered in this group some time ago. The whole content of this poem is connected with Christmas and the Christmas season. It treats of the Legend of Olaf Åsteson and contains the fact that Olaf Åsteson, a legendary person, passed the thirteen days between Christmas and the Day of Epiphany in a very unusual way. And we are reminded thereby how within the world of these Sagas there lives the perception of the primitive clairvoyance formerly existing in humanity. The story is the following: Olaf Åsteson reaches a church door one Christmas Eve and falls into a sort of sleep-like condition. And during these thirteen nights he experiences the secrets of the spiritual world; he experiences them in his own way, as a simple primitive child of nature. We know that during these days when in a sense the deepest outer darkness prevails over the earth, when the growth of vegetation is at its lowest ebb, when, in a sense, everything external in physical earth-life is at a standstill, that the earth-soul awakens and attains its fullest waking consciousness. Now, if a human soul mingles its spiritual nature with what the spirit of the earth then experiences, it can, if it still retains the primitive conditions of nature, rise to a vision of the spiritual world such as humanity as a whole must gradually re-acquire through its own efforts. We then see how this Olaf Åsteson actually experiences what we are able to bring from out of the spiritual world. For whether he says Brooksvalin and we say Kamaloka or soul-world and spiritual world, or whether we use different images to those of the Saga, is of no consequence. The chief thing is that we should perceive how humanity has proceeded in its soul evolution from an original primitive clairvoyance, from a state of union with the spiritual world, and that this had to be lost so that man could acquire that thinking, that conscious standing in the world through which he had to pass, and from and beyond which he must again develop a higher perception of the spiritual world. I might say that this spiritual world which the primitive clairvoyance has forsaken is the same in which the evolved perception again lives; but man has passed through a condition which now causes him to find his way into this spiritual world in a different manner. It is important to develop the feeling that in reality the inner spiritual psychic development of a spiritual psychic being is connected with the transformation of the earth at the different seasons of the year; a psychic spiritual being is connected with the earth as a man's soul with his physical being. And anyone who merely regards the earth as the geologists do, as that which the usual Natural Science of to-day in its materialistic attitude so easily explains, knows as much of this earth as one man knows of another, of whom he is given a model in papier-maché, and which is not filled with all that the soul pours into the external nature of man. External Science really only gives us a mere papier-maché image of the earth. And he who cannot become conscious that a psychic distinction prevails between the winter and summer conditions of the earth are like a man who sees no difference between waking and sleeping. Those great beings of nature in whom we live, undergo states of spiritual transformations as does man himself, who is a microcosmic copy of the great macrocosm. Nature and the experiencing of it, the spiritual living with it has a certain significance. And he who can evoke a consciousness that just during these thirteen nights something transpires in the soul of the earth which man can also experience, will have found one of the ways through which man can live more and more into the spiritual world. The feeling for this experience of what is lived through in the great Cosmic existence has been lost to humanity to-day. We hardly know any more of the difference between winter and summer than that in winter the lamps must be lit earlier, and that it is cold in winter and warm in summer. In earlier times humanity really lived together with nature, and expressed this by relating in pictorial fashion how beings traversed the land while the snow fell, and passed through the country when the storm raged but of this in its deepest sense the present-day materialistic mind of man understands nothing. Yet man may grow into this frame of mind again in the deepest sense, if he turns to what the old Sagas still relate, especially in as profound a myth as that of Olaf Åsteson, which shows in such a beautiful way how a simple primitive man, while losing his physical consciousness grows into the clear light of spiritual vision. We shall now bring this Saga before our souls, this Saga which belongs to bygone centuries; which has been lost, and has now been recorded again from the Folk-memories. It is one of the most beautiful of the Northern Sagas, for it speaks in a wonderful way of profound, Cosmic mysteries—in so far as the union of the human soul with the world-soul is a Cosmic mystery.

(The Legend was here recited.)

As we are able to meet here to-day, we may perhaps speak of a few things which may be useful to some of us when we look back to what have learnt through Spiritual Science in the course of the year. We know and this has lately been emphasised even in our public lectures—that at the back of what is visible to external perception as external man, there lies a spiritual kernel of man's being which in a sense is composed of two members. We have learnt to know the one as that which meets our spiritual vision on undergoing the experience usually designated as the “Approach to the Gate of Death”; the other member of the inner life appears before the human soul when we become aware that in all the experiences of our will there is an inner spectator, an onlooker, who is always present. Thus we can say: human thought, if we deepen it through meditation, shows us that in man there is always present in the innermost of his own spiritual being a something which, as regards the external physical body, works at the destruction of the human organism, a destruction which finally ends in death. We know from the considerations already put forward that the actual force employed in thinking is not of a constructive nature, but is rather, in a sense, destructive. Through our power of dying, through our so developing our organism in our life between birth and death that it can fall into decay and dissipate into the Cosmic elements, we are enabled to create the organ by means of which we develop thought, the noblest flower of physical human existence. But in the depths of a man's life between birth and death there is a kind of life-germ for the future which is especially adapted to progress through the gates of death; it is that which develops in the currents of Will and which can be regarded as the ‘spectator’ already characterised. It must continually be urged that what brings spiritual vision to the soul of man is not something which first develops through the spiritual vision itself, but something which is always present; it is always there, only man in our present epoch should not see it. This may be said, that one ought not to see it. For the evolution of the spiritual life has made much progress, especially in the last decades, so that anyone who really gives himself up to what in our materialistic age is designated ‘the spiritual life’ spreads a veil over that which lives in his inner nature. In our present age those concepts and ideas are chiefly developed which are best calculated to conceal what is present spiritually in man. In order to strengthen ourselves aright for our special task, we who follow Spiritual Science may point, just at this significant season, to the particularly dark side of present-day spiritual life, which must indeed exist, just as the darkness in external nature must also exist; but which we must perceive and of the existence of which we must become aware. We are living through a relatively dark period of civilisation in regard to the spiritual life. We need not constantly repeat that in no wise do we undervalue the enormous conquests of which—in this epoch of darkness, mankind is so proud. Nevertheless with regard to spiritual things the fact remains that those concepts and ideas which are created in our epoch, absolutely conceal that which lives in the souls of men—especially from those who immerse themselves most earnestly in these ideas. In reference to this the following may be mentioned. Our epoch is specially proud of its clear thinking, acquired through its important scientific training. Our age is very proud of itself. Of course not so proud as to lead all men to want to think a great deal: no, its pride does not lead to that. But it results in this, that people say: ‘In our epoch we must think a great deal if we want to know anything of the spiritual world.’ To do the necessary thinking oneself is very difficult. But that is the task of the theologians. They can ruminate on these things. Thus, our epoch is supposed to be very highly evolved and is exalted above the dark age of belief in authority; and so we must listen to the theologians, who are able to think about spiritual things. Our epoch has also progressed with respect to the concept of right and wrong, of good and evil. Our epoch is the epoch of thought. But in spite of this advance from the belief in authority, it has not led each man to think more deeply on right and wrong; the lawyers do that. And therefore because we have got beyond the epoch of belief in authority we must leave it to the enlightened lawyers to think over what is good and evil, right or wrong. And with reference to bodily conditions, to bodily cures, because we do not know what is healthy or unhealthy in this epoch which desires to be so free from belief in authority, we go to the doctors. This could be exemplified in all domains. Our epoch is not much inclined to despair, as was Faust, thus:

‘I have studied, alas! Philosophy
And Jurisprudence and Medicine too.
And saddest of all Theology!
With ardent labour through and through!
And here I stick, as wise, poor fool!
As when my steps first turned to school.’

One thing results: our age actually refuses to know anything of the things which perplexed Faust, but desires to know all the more of those things already clearly cognised in the many different departments in which the weal and woe of humanity are decided. Our epoch is so terribly proud of its thinking, that those who have brought themselves to read a little Philosophy in the course of their lives—I will not go so far as to say they have read Kant, but merely some commentary on Kant—are now convinced that anyone who asserts anything about the spiritual world in the sense of Spiritual Science, sins against the undeniable facts established by Kant. It has often been said that the whole work of the Nineteenth Century has been directed to developing human thought and investigating it by means of critical knowledge. And many to-day call themselves ‘critical thinkers’ who have only taken in a little. Many men to-day, for instance, assert that man's knowledge is limited, for he perceives the outer world through his senses; yet these senses can merely yield what they produce through themselves. Thus man perceives the world by its effects on his senses, therefore he cannot get behind the things of the world, for he can never transcend the limit of his senses! He can only receive pictures of reality. And many, speaking from the depths of their philosophy, say: ‘The human soul has only pictures of the world;’ and thus it can never arrive at the ‘Thing in Itself.’ One may thus compare what we obtain through our senses, our eyes, ears, etc.—to pictures in a mirror. Certainly, if a mirror is there and throws back pictures, the image of one man, the image of a second man, etc., and we behold them, we have then a world of images. Then come the philosophers, and say: ‘Just as anyone who sees a man, or two in a mirror, in a reflected image, has a picture world of his own, and as he does not behold the “Thing in Itself,” the man, but merely his image, so we really have only images of the whole external world, when the rays of light and colour strike the eye, and the waves of air strike our ear, we have only images. All are images! Our critical epoch has resulted in this: that man forms nothing but images in his soul, and can never through these images reach to the “Thing in Itself.”’

Infinite sagacity (I now speak in full earnestness) has been applied by Philosophy in the Nineteenth Century in order to prove that man merely has images and can never reach the ‘Thing in Itself.’ What is really the origin of this critical resignation, of this passivity as regards the ‘limitations of our knowledge,’ when we thus discover the image nature of our perception? Whence does it originate? It arises from the fact that in many ways the thought of our epoch, of our enlightened age, is devoid of truth, and short sighted. Our thinking throws out an idea in a pedantic fashion and cannot get beyond it. It holds up this idea like a wooden mannequin and can no longer find anything which is not given by the mannequin. It is almost incredible how rigid thought has become in our time. I shall just make clear to you, by means of the same comparison of the reflected image, the whole story of this image nature of our perception, and of what the so-called critical progressive thought has produced. It is quite a correct premise that the world, as man has it here in sense existence, is only here because it impresses itself on man and throws up images in his soul. And it is well that humanity should have reached this point, through the critical philosophy of Kant. We are well able to say: The images we have of the outer world are such that we can compare them with images of the two men in a mirror. Thus, we have a mirror and two men stand before it. We do not see the men but their pictures. We thus have images of the world through what our souls know of the outer world. We have images which we compare with the two men whose reflected pictures we behold. But some one who had never seen men, but only images, would be able to philosophise thus: ‘I know nothing of the men, but their lifeless images.’ Thus conclude the critical philosophers. And with this conclusion they remain satisfied. They would find themselves refuted in their own being, if they could get a little further away from their mannequin of thought, out of the dead into the living thought. For, if I am in front of a mirror in which are reflected two men, and I see in it that the one strikes the other so that he is wounded, I should be a fool to say: ‘The one mirror-image has struck the other.’ For I no longer see merely the image in the mirror, but through the image I see real events. I have nothing but the image, but I see an absolutely real occurrence through the mirror image. And I should be a fool to believe that that only took place in the mirror. Thus: critical philosophy seizes the one thought that we have to deal with images, but not the other thought, that these images express the facts of something living. And if we grasp these images in a living way, they give more than pictures, for they point to the ‘Thing in Itself,’ which is the real outer world.

Can one still say that the people who produce this ‘Critical Philosophy’ really think? Thought is to a great extent lacking in our time. It is really at a stand-still. And we have stood still at this ‘Criticising of Thought.’ I have often mentioned that this criticism, this critical philosophy, has even progressed in our culture, and that a man making a noble effort (they are all honourable men and their efforts entirely praiseworthy) has produced a certain ‘Criticism of Language.’ Fritz Mauthner has written a ‘Criticism of Language’ in three thick volumes, and even a philosophical dictionary written from this standpoint, in two still thicker volumes. And Mauthner, himself a journalist, has a whole journalistic train of followers, who naturally regard it as a great work. And in our time, in which ‘Belief in Authority’ is supposed to be of no importance, very many who have reached that standpoint, consider it a significant work, as does even the press for which Fritz Mauthner wrote; for to-day ‘there exists no belief in authority!’

Now, Mauthner finally explains how man actually forms nouns, adjectives, etc., but says they all signify nothing real. In the outer world one does not experience what words signify. Man so lives himself into words that we really do not have his thoughts and soul images, but merely words, words, words. Humanity finds itself entangled in the language which gives him his vocabulary. And because he is accustomed to attach himself to the language, he only reaches the symbol of things as given in words! Now, that is supposed to be something very significant. And if one reads these three volumes by Mauthner, and if you have something to reproach yourself with, it is a good penance to read half of them! Then one finds that their author is profoundly convinced—indeed one cannot put it otherwise—that he is cleverer than all the clever men of his time. Of course a man who judges of his own book is naturally cleverer than the others. So Fritz Mauthner finally concludes that man has nothing but signs, signs, signs. Indeed, he goes still further. He goes so far as to say the following: Man has eyes, ears, sense of touch, etc., that is, a collection of sense organs. And in Mauthner's opinion man might have not only organs of sight, hearing, touch, taste, but quite different senses. For instance, he might have another sense besides the eye. He would then perceive the world quite differently with this sense from what he does by receiving pictures through the eyes. Then much would exist for him which is not perceptible to the ordinary man. And now this critical thinker feels a little mystically inclined, and says: “The immeasurable fullness of the world is conveyed to us only through our senses.” And he calls these senses ‘Accidental Senses,’ because in his opinion it is a Cosmic accident that we should have just these very senses. If we had other senses the world would appear differently. Thus it is best to say: “We have accidental senses! Thus an accidental world!” Yet he says the world is immeasurable!—It sounds beautiful. One of the followers of Fritz Mauthner has written a brochure called Scepticism and Mysticism. In this special attention is drawn to the fact that man may even become a mystic in the depths of his soul, when he no longer believes what these accidental senses can give. A beautiful sentence is given us on the twelfth page of this book.

‘The world pours down on us; through the few miserable openings of our accidental senses we take in what we can grasp, and fasten it to our old vocabulary, since we have nothing else to retain it with. But the world streams further, our language also streams on further, only not in the same direction, but according to the accident of language, which is subject to no laws.’

Another philosophy! What does it want to do? It says: The world is immeasurable, but we have merely a number of accidental senses into which the world streams. What do we do with what thus streams in? What do we do according to this gentleman's doctrine of accidents? We remind ourselves of what he calls memory. We fasten that on to the words transmitted to us through our language, and the language then streams on again further. Thus what streams to us from the immeasurable Cosmic Being through our accidental senses, we speak of in our word-symbols. A sagacious thought. I repeat it in all earnestness. It is a sagacious thought. One must be a clever man in our age to think thus. And it can really be said of these people that not only are they all honourable and praiseworthy; ‘they are also remarkable thinkers.’ But they are entangled in the thought of our epoch, and have no will to transcend it.

I have experienced a kind of Christmas sadness—one cannot call it joy for it has become grief, through having once more to consider certain of these matters in this connection. And I have written down a thought, formed exactly after the style of the above thinker who wrote what has just been read. I have applied exactly the same thought to another object with the following results: ‘Goethe's genius is poured on to the paper. With the few miserable forms of its accidental letters the paper takes up what it can, and lets itself express what it can take up with its old store of letters, since there is nothing else to express it with. But Goethe's genius streams on further, the writing on the paper also streams on further, not only in the same direction, but according to the accidents in which letters can group themselves, being subject to no laws.’ It is exactly the same thought, and due regard has been given to each single word. If one maintains that: ‘the immeasurable Cosmos pours down to us, and we take it up with our few accidental senses, as well as we are able, and fix it into our vocabulary: the Cosmos then streams on further, while language streams in another direction, according to the accidents of the history of language, and thus human perception flows on.’ Then this is exactly the same thought as if one said: ‘Goethe's genius flows through the twenty-three accidental letters, because the paper can only receive things in that way. But Goethe's genius is never within them, for it is immeasurable. The accidental letters cannot take that up. They stream on further. What is on the paper also streams on further and groups itself according to the formations possible to the letters, the laws of which cannot be perceived.’ If now these extremely clever gentlemen conclude from such suppositions that what comes to us in the world is merely the result of accidental senses, that we can never get to what really underlies the world in its depths—that is the same as thinking that in reality one can never reach that which lived in the genius of Goethe. For they make it clear—that of this genius nothing exists but the grouping of twenty-three accidental letters. Nothing else is there! These gentlemen have a precisely similar thought, only they are not aware of it. And there is just as much sense in saying: ‘One can never know anything at all of Goethe's genius, for you see that nothing of it can flow to you. You can have nothing but what the different grouping of twenty-three accidental signs can give.’ There is just as much sense in this as in the discussion on the Cosmos that these men bring forth, concerning the possibility or impossibility of Cosmic knowledge. There is just as much sense in this whole train of thought—which is not the thinking of simpletons—but the thinking of those who are really the clever men of to-day, but who do not wish to raise themselves above the thought of our epoch.

The matter has, however, really another aspect. We must be clear that this manner of thinking, which meets us in the example in which it determines the limitations of knowledge, is our own mode of thought in the present age. It prevails, and is to be found everywhere to-day. And whether you read this or that apparently philosophical book intended to solve the great riddles of the universe—or disguise them—or whether you read the newspaper, this style of thinking is everywhere prevalent. Its methods dominate the world. We drink it in to-day with our morning coffee. More and more daily journals appear with such opinions. And in the whole web of our social life this same manner of thought prevails. I have attempted to expose this thinking in its philosophical development, but it could also be traced in those thoughts which one evolves in every possible relation in life, in everything man reflects upon, this thinking prevails to-day. And this is the cause of man's inability to evolve the will to experience in its reality what, for example, Spiritual Science seeks to give. For Spiritual Science is not incomprehensible to true thinking. But what it has to give must naturally always remain incomprehensible to those men who are built after the pattern of Fritz Mauthner. And the majority of men are fashioned thus to-day. Our contemporary science is absolutely permeated through and through with this thinking. Nothing is here implied against the significance and the great achievements of Science. That is not the point, the essential question is how the soul lives in our age, in our present civilisation. Our age is utterly lacking in the power of fluidic thought, unable really to follow what must be followed if these thoughts are to grasp what Spiritual Science has to impart.

Now we can ask ourselves: ‘How does it come about that such a book as Gustav Landauer's Scepticism and Mysticism can be written, when it simply oozes with self-complacency?’ I might say that the reader himself beams with the whole tone of self-satisfaction within it, as one does on reading Mauthner's Criticism of Language or the article in the Philosophical Dictionary. How is this? One does not learn how this comes about by following the thinking. I can imagine very clever men reading such a book and saying: ‘That is a thoroughly clever man!’ They would be right, for Mauthner is indeed a clever man. But that is not the point; for cleverness expresses itself by a man forming in a certain logical manner those ideas of which he is capable, turning them one after the other into nonsense, and reconstructing them again in some fashion. One may be very clever in some branch or other, and possess a really right sort of cleverness, but if one enters a life which is permeated with the consciousness of spiritual knowledge, then with each step there develops such a relation to the world that one has the feeling: ‘You must go further and further. You must perfect your ideas each day. You must develop the belief that your ideas can lead you further and further.’ One has the feeling that the cleverness of the man who had written such a book is of the following nature: ‘I am clever and through my cleverness I have accomplished something definite. I will now write that in a book. That which I now am I shall inscribe in a book, for I am clever on this the 21st of December, 1915. The book must be finished and will reproduce my cleverness.’ One who really knows never has that feeling. He has the feeling of a continual evolution, of an eternal necessity to refine one's ideas, and to evolve higher. And he certainly no longer has the feeling: ‘On this 21st of December, 1915, I am clever; now, through my cleverness I shall write a book that will be finished in the course of months or years.’ For if he has written a book he truly does not look back to the cleverness which he had when he began to write it, but through the book he acquires the feeling: ‘How little I have really accomplished in the matter and how necessary it is for me to evolve further what I have written.’ This ‘journeying along the path of knowledge,’ this constant inner labour, is almost entirely unknown to our materialistic age; it believes it knows it, but in reality it knows it no longer. And the deepest reason for this can be clothed in the words: ‘These men are so excessively vain.’ Man is tremendously vain, for, as I said, such a book really oozes with vanity. It is clever, but terribly vain. The humility, the modesty, that results from such a path of knowledge as has been laid down, is utterly lacking to these men. It must be utterly lacking when a man unconditionally ascribes cleverness to himself on this 21st December, 1915. Humility must be lacking. Now you will say: ‘These people must be stupid if they regard themselves as clever.’ But they do not consider themselves stupid with the surface consciousness, but with the subconsciousness. They never learn to distinguish between the truth which lives in the subconsciousness, and what they ascribe to themselves on the surface, and thus it is the Luciferic nature which really urges the men of to-day to desire to be clever, to attain a definite standpoint of cleverness, and from this point to consider and judge everything. But when a man bears this Luciferic nature within him, then, while he beholds the external world with Lucifer he is led to Ahriman. He then naturally sees this outer world materialistically in our epoch, quite naturally he looks at it in a materialistic manner. For when a man with Lucifer in his nature begins to contemplate the world, he then meets Ahriman. For these two seek each other out in man's intercourse with this world. Therefore such radically vain thinking never reaches the possibility of this conviction, ‘if I use a word, I naturally use merely a symbol for that which the word signifies.’ Mauthner made the great discovery that no substantives exist. There are none. They are no reality. Of course not. We grasp certain phenomena, think of them rightly for a moment and call them substantives. Certainly substantives are not reality: neither are adjectives. That is quite understood. That is all true: but now if I join a substantive and an adjective together, if I bring speech into movement, it then expresses reality. Then what the image represents transcends the image. Single words are no reality in themselves, we do not, however, speak in single words, but in groups of words. And in these we have an immediate presence within the reality. Three volumes have to be written to-day, and a two-volumed dictionary added, in order to expound all these things to man by means of thoughts of infinite cleverness, which simply overlook the fact that although single words are only symbols, the connecting of several into groups is nevertheless not merely symbolical, but forms part of the reality. Infinite wisdom, infinite cleverness is to-day used to prove the greatest errors.

Now, finally, that such errors should be manifest in a criticism of speech or even in a criticism of thought, is not in itself so bad, but the same kind of thought expressed in these errors—in these very intelligent and clever mistakes—lives in the whole thought of our present-day humanity. If we do but grasp the task which is comprised in our spiritual movement, it really forms part of it that we should become conscious of the necessity for those who wish to be Spiritual Scientists, to look at their era in the right way, and really place themselves in the right attitude to it. So that really, I might say: the practical side of our spiritually scientific movement demands that we should seek to transcend that thinking which answers to the above description, and not follow along those lines of thought, but try to alter them. We shall immediately approach the understanding of Spiritual Science with the simplicity of children if we only remove those hindrances which have entered the spiritual life of the civilisation of our present age through the stiffened and petrified forms of thought. Everywhere we should lay aside in our own souls that belief in authority which to-day appears under the mask of freedom. That should form part of the practical life of our Spiritual Science. And it will become more and more necessary that there should be at least a few people who really see the facts as they are and as they have been characterised to-day—and not only see them, but take them in real earnestness all through life. This is the essential. One need not display this externally, but much can be done if only a small number of persons will organise their lives—in whatever position they may occupy, in accordance with these explanations.

We can see in one definite respect how absolutely our age demands that we should again make our thinking alive. Let us briefly place before our souls something that we have often considered. In the beginning of our era that Being whom we have frequently characterised, the Christ Being, took on the life of a human being and united Himself with the earth aura. Through this there was given to the earth, for the first time, the right purpose for its further evolution, after it had been lost through the Luciferic temptation. The Event of Golgotha took place. The Evangelists, who were seers, though for the most part seers in the old style, have described this Event. Paul also described this Mystery of Golgotha;—Paul saw the Christ spiritually through the event of Damascus. His seership was different from that of the Evangelists. As a result of these descriptions a number of men united their souls with the Christ-Event. Through this connection of single individuals with the Christ-Event Christianity was spread abroad. At first it lived beneath the earth; so that in reality the following picture may continually appear in our souls: In ancient Rome, beneath the earth, those who had grasped the Mystery of Golgotha with their souls, maintained their Divine Service. Above, the civilisation and culture of the age, then at its summit, was carried on. Several centuries passed; that which was formerly carried on below in the catacombs, concealed and despised, now fills the world. And the civilisation of that time, the old Roman intellectual culture has disappeared. Christianity is spread abroad. But now the time has come when men have begun to think, when they have become clever, and free from authority. Thinkers have appeared who have examined the Evangelists. Honourable and clever thinkers: they are all worthy of honour. They have concluded that there is no historical testimony in the Gospels. They have studied them for decades, with earnest and critical labour, and they have come to the conclusion that there is no actual historical testimony in the Gospels, that Christ Jesus never lived at all. Nothing is to be said against this critical labour: it is industrious. Whoever knows it, knows of its industry and of its cleverness. There is no reason to despise lightly this critical wisdom. But what does it imply? What is at the bottom of it all? This: that humanity does not in the least see the point of importance! Christ Jesus did not intend to make things so easy for men that subsequent historians should arise and comfortably verify His existence on the earth as simply and easily as the existence of Frederick the Great may be verified. Christ did not wish to make things so easy as that for men—nor even would it have been right for Him to do so. As true as is the fact that this critical labour on the Gospels is clever and industrious, so true also is it that the existence of Christ may never be proved in that way, for that would be a materialistic proof. In everything that man can prove in external fashion, Ahriman plays a part. But Ahriman may never meddle with the proof as to Christ. Therefore there exists no historical proof. Humanity will have to recognise this: although Christ lived on the earth, yet He must be found through inner recognition, not through historical documents. The Christ-Event must come to humanity in a spiritual manner, and therefore no materialistic investigations of truth, nothing materialistic may intervene in this.

The most important event of the earth evolution can never be proved in a materialistic manner. It is as if through Cosmic history humanity were told: Your materialistic proofs, that which you still desire above all in your materialistic age, is only of value for what exists in the field of matter. For the spiritual you should not and may not have materialistic proof. Thus those may even be right who destroy the old historical documents. Just in reference to the Christ-Event it must be understood in our epoch that one can only come to the Christ in a spiritual way. He will never truly be found by external methods. We may be told that Christ exists, but to find Him really is only possible in a spiritual manner. It is important to consider that in the Christ-Event we have an occurrence concerning which all who will not admit of spiritual knowledge must live in error. It is extraordinary that certain people go wild when one utters what I have just said: that the Christ can be known by spiritual means—thus that which is historical can be recognised spiritually—certain people affirm that it really is not possible; no matter who says it, it cannot be true! I have repeatedly drawn your attention to this fact.

Now, our worthy Anthroposophical members still let many things leak out here and there in unsuitable places because they do not always retain this in their hearts, nor give forth in the right way what they have in their hearts. For instance, a person was told—this reached him in a special form—(this is certainly a personal remark, but perhaps I may make it this once), he was told that I had said that personally, as regards my youthful development, I did not begin with the Bible, but started from Natural Science, and that I considered it as of special importance that I had adopted this spiritual path, and had been really convinced of the inner truth of what stands in the Bible before I had ever read it; for I was then certain of it when I had read the Bible externally; that I had thus proved in myself that the contents of the Bible can be found in a spiritual manner before finding it subsequently in an external manner.

This has no value because of its personal character, but it may serve as an illustration. Now that came in an unseemly way to a man who could not understand that anything of the sort is possible, for he (pardon the word) is a theologian. He could not understand it. Since he wanted to make this matter clear in a lecture to his audience he did so in the following way. He read in a book that I once assisted at Mass. (These assistants are boys who give external help at the Mass.) Then he said to himself: ‘whoever assisted at Mass cannot possibly have been ignorant of the Bible. He overlooks the fact that he learnt to know the Bible there. Later on these things come back to him, from his Bible knowledge.’ Yes but there is indeed a plan in all this. In the first place the whole story is untrue, but people to-day do not object to quoting a fact which is untrue. In the second place, the assistants at Mass never learn the Bible but the Mass-book, which has nothing to do with the Bible. But the essential is to attend to this: the man could not conceive that a spiritual relation exists, he could only imagine that one comes through the letters of the alphabet, to the spiritual hanging on to them. It is very important for us to know these things and to have practical knowledge of them. For our spiritual movement will never be able to thrive until we really—not merely externally but in the very depths of our soul—find the courage to enter into everything connected with the whole meaning and significance of our conception of the world. And with reference to this uniting oneself with the spiritual world a critical situation has really arisen just in our time. The very men who regard themselves as the most enlightened feel themselves least united with the spiritual world. This is not stated as a reproach or criticism but as a fact. It is, therefore, especially important in our time to arouse an inner understanding for such significant Cosmic symbols as meet us in everything which surrounds the mystery of Christmas. For this can unite itself very deeply with a man's nature without the help of letters or learning. We must be able to make the Christmas Mystery alive in every situation in life, particularly in our own soul.

While we awaken this Mystery in our souls we look up and say: ‘Christmas reminds us of the descent of Christ Jesus on to the earth plane, and of the rebirth of that in man which was lost to him through the Luciferic temptation.’ This rebirth occurs in different stages. One stage is that within which we ourselves stand. That which for the sake of further evolution had to be lost—the feeling in the human heart of union with the spiritual world: ‘the birth of Christ within us’ is only another word for it—that has to be born again. Just that, which we desire and ever strive for, is intimately connected with this Christmas Mystery. And we should not merely regard this Christmas Mystery as that day of the year on which we fix up our Christmas tree, and, beholding it, take into ourselves all sorts of edification, but we should look upon it as something present in our whole existence, appearing to us in all that surrounds us.

As a symbol I should like in conclusion to present something which a remarkable poet, who died many years ago, wrote of his feeling about Christmas.

‘Our Church celebrates various Festivals which penetrate our hearts. One can hardly conceive anything more lovable than Whitsuntide or more earnest and holy than Easter. The sadness and melancholy of Passion week and the solemnity of that Sunday accompany us through life. The Church celebrates one of the most beautiful Festivals, the Festival of Christmas, almost in mid-winter, during the longest nights and shortest days, when the Sun shines obliquely across our land, and snow covers the plains. As in many countries the day before the Festival of the Birth of our Lord is called the Christmas Eve, with us it is called the Holy Evening; the following day is the Holy Day and the night intervening the Sacred Eve. The Catholic Church celebrates Christmas Day, the Day of the Birth of the Saviour, with the greatest solemnity. In most regions the hour of midnight is sacred to the hour of the Birth of the Lord, and kept with impressive nocturnal solemnity, to which the bells call one through the quiet solemn air of the dark mid-winter night, and to which the inhabitants go, with lanterns along the well-known paths, from the snow mountains and through the bare forests, hurrying through the orchards to the church, which with its lighted windows dominates the wooded village with the peasants' houses’ (Adalbert Stifter, Berg Kristall). He then describes what the Christ Festival is to the children and further, how in the old and isolated village there lived a cobbler who took a wife out of the neighbouring village, not out of his own; how the children of this couple learnt to know Christmas as was customary there. That is; someone said to them ‘The Holy Christ has brought you this gift,’ and when they were sufficiently tired of the presents, they were put to bed, very tired, and did not hear the midnight bells. These children had thus never yet heard the midnight bells. Now they often visited the neighbouring village. As they grew up and were able to go out alone they visited their grandmother there. The grandmother was especially fond of the children, as is often the case. Grandparents are often more devoted to the children than the parents. The grandmother liked to have the children with her, as she was too frail to go out. One Christmas Eve, which promised to be fine, the children were sent over to their grandmother. The children went over in the morning and were to return in the afternoon to follow the custom of the country, calling at the different villages, and were then to find the Christmas tree at home in the evening. But the day turned out different from what was expected. The children were overtaken by a terrible snowstorm. They wandered over the mountains, lost their way, and in the midst of a dreadful snowstorm they reached a trackless country.

What the children went through is very beautifully described; how during the night they saw a phenomenon of nature. It is desirable to read you the passage, for one cannot relate it as beautifully as it is described there. Each word is really important. They reached an ice field on a glacier. They heard behind them the crackling of the glacier in the night. You may imagine what an impression that makes on the children. The story continues:

Even before their very eyes something began to develop. As the children sat thus a pale light blossomed in the sky, in the centre underneath the stars, and formed a delicate arch through them. It had a greenish shimmer which moved gently downwards. But the arch became clearer and clearer until the stars withdrew and faded away before it. It even sent a reflection into other regions of the sky, a pale green light, which moved and coated gently among the stars. Then arose sheaves of various lights above the arch, like the spikes of a crown, and they flamed. The neighbouring spaces of the heavens were flooded with light, gently scintillating, and traversing long stretches of the heavens in delicate quiverings. Had the “storm-substance” of the sky so expanded through the snowfall that it flowed out in these silent glorious streams of light, or was it some other cause in unfathomable nature? Gradually the whole became fainter and fainter, the sheaves becoming extinguished first, until slowly and imperceptibly it all became fainter and nothing remained in the sky but the hosts of simple stars.

The children sat thus through the night. They heard nothing of the bells beneath. They had only snow and ice around them in the mountains and the stars and the phenomena of the night above them. The night drew to a close. People grew anxious about them. The whole village set out to find them. They were found and brought home. I can omit the rest and merely say that the children were almost stiff with cold, were put to bed and told that they should receive their Christmas gifts later. The mother went to the children, which is related as follows:

‘The children were confused by all this agitation. They had been given something to eat and were put to bed. Towards evening, when they recovered a little, while certain neighbours and friends gathered in the sitting-room and spoke of the event, the mother went into the bedroom and sat on Sanna's bed, caressing her. Then the little maid said: “Mother, while I sat on the mountain to-night, I saw the Holy Christ.”’

This is a beautiful presentation. The children had grown up without any instruction about the Christmas Festival. They had to pass Christmas Eve in that terrible situation, up above on the mountains, amid snow and ice, with only the stars above them, and this phenomenon of nature. They were discovered, brought back to the house, and the little maid said: ‘Mother, I have seen the Holy Christ to-night.’ ‘I have seen the Holy Christ.’ Seen Him! She had seen Him, so she said.

There lies a deeper meaning in this when it is said—as we have continually emphasised in our Spiritual Science, that Christ is not only to be found where we find Him, in the evolution of the earth epoch, historically inserted into the beginning of our era, where civilisation shows Him to us, but He is to be found everywhere! Especially when we are confronted with the world at the most serious moments of our life. We can surely find the Christ then. And we ourselves, we spiritual disciples, as I might say, can find Him, if we are only sufficiently convinced that all our efforts must be directed to the rebirth of the spiritual in the development of mankind, and that this spiritual, which must be born through a special activity of the souls and hearts of men, is based on the foundation of what was born into the earth's evolution through the Mystery of Golgotha. That is something which we must realise at this season. If you can find during the days of which we have spoken to-day, and which are now approaching, a correct inner feeling of the evolving and weaving of external earth existence in its similarity with the sleeping and waking of man; if you can experience a deeper communion with external events, you will then feel more and more the truth of the words ‘Christ is here.’ As He Himself said: ‘I am with you always, unto the end of the earth epochs!’

And He is ever to be found, if we only seek Him. That thought should strengthen us, and invigorate us at this Christmas Festival if we celebrate it in this sense. Let us carry away these thoughts which may help us to find that which we have to regard as the real content, the real depth of our spiritual scientific efforts.

May we bring to this epoch of ours a soul so strengthened that we can place ourselves in the right attitude to it, as we now desire to do. Thus let us turn from the general consideration we have brought forward concerning the spiritual world, to the feeling of strengthening that can come to us from these considerations—strengthening for our soul.

Now let us turn our attention to those on the fields where the great events of our time are taking place:

Spirits ever watchful,
Guardians of their souls!
May your vibrations waft
To the Earth-men committed to your charge
Our souls' petitioning love:
That, united with your power,
Our prayer may helpfully radiate
To the souls it lovingly seeks!

And for those who in consequence of these events have already passed thro' the gate of death:

Spirits ever watchful,
Guardians of their souls
May your vibrations waft
To the Men of the Spheres committed to your charge
Our souls' petitioning love:
That, united with your power,
Our prayer may helpfully radiate
To the souls it lovingly seeks!

And that Spirit whom we are seeking thro' the deepening of Spiritual Science—the Spirit with whom we desire to unite, who descended on to the Earth and passed thro' earthly Death for the salvation of mankind, for the healing, progress and freedom of the Earth—may He be at your side in all your difficult duties.

It must be my intention during these days to bring something home to our souls that is able to throw some light from the spiritual-scientific point of view on our big events. Therefore, it is also my task next Sunday to turn our sensations to certain points of view which can bring some light just in that which must now move our hearts and souls in the deepest sense. I would like to prepare the basis of that, directing your souls to certain powers and forces which have an effect in the historical existence of human beings which can be only recognised by those insights spiritual science can give and are not immediately discernible for the everyday consciousness. I want to point to developmental facts of human life, to more or less subconscious facts today which express themselves in the historical course of human life.

We go out from the fact- you know it from the representation in my book How Does One Attain Knowledge of the Higher Worlds?—that what takes place in secrecy with every human being is recognised on successive levels of supersensible knowledge, of the so-called Imaginative knowledge, of the Inspirative knowledge and of the Intuitive knowledge. In the public lecture yesterday, I have already emphasised that one has always to keep in mind that the spiritual scientist who states something of the spiritual worlds on the basis of his knowledge of Imaginative, Inspirative and Intuitive perceptions, does not add anything that does not exist in the spiritual realms in which every human soul lives without being aware of them. The spiritual scientist only draws attention to that which always weaves and lives in the world and in which way the individual human soul is put in it. So that not only for somebody who has the intention to make his way into the current of esoteric experiences, but for every human soul the knowledge of them is important what is internal reality for it at any rate, only a reality which cannot be recognised by means of the everyday awareness of life.

Thus I would like to go out from some facts of the Imaginative perception of the human nature generally. We observe daily that an event full of riddle, at least an event full of riddle for the external science intervenes rhythmically in our life by turns: the waking and sleeping states. We know for a long time that we belong with our four human members, the physical body, the etheric body, astral body and ego, in the waking state to the physical earth. We know that we are during sleep, from falling asleep up to waking, in the physical world only with our physical and etheric bodies that we withdraw as it were into the purely spiritual world with our astral bodies and egos. We can characterise that which presents itself now to the view of the spiritual researcher and say: the spiritual researcher looks at that which takes place, for example, constantly with the human being when he leaves his physical and etheric bodies while falling asleep and advances to the region of the higher world with his astral body and ego. The spiritual researcher simply watches what happens there with the human being—with every human being falling asleep. So that we can say: the spiritual researcher only observes what would show itself to every human soul if it could look down not in the dream state, but in the complete sleeping state at the world, so that it would find its physical and etheric bodies as something among the things of the world that is outside of it, of the sleeping soul.

We must not imagine that we see that which we have left there, in which we have left behind our physical and etheric bodies, from the point of view of sleep as we see our physical surroundings with our physical eyes. We have to use our physical senses, our physical eyes to see our surroundings from waking up to falling asleep. We do not use them when we are beyond our physical and etheric bodies. If we became suddenly clairvoyant in the sleeping state, we would perceive nothing of that what surrounds us in the waking state, as it is in the waking state. We also do not perceive our physical and etheric bodies as we perceive the physical body looking into a mirror. It is quite wrong to believe that one looks at the physical and the etheric bodies as if one bends with his astral body and ego over the physical and etheric bodies. This is not the case.

That what the Imaginative knowledge—we keep that in mind now: Imaginative knowledge—shows us that everything disappears to us, really disappears for the time being that we are used to see in the waking state. Also while we see our physical and etheric bodies, these are not like they are in the waking state, but our physical and etheric bodies appear to be enlarged to a world; they appear to us as connected with the whole earth. We are looking; we are aware that we are looking at the physical and etheric bodies. But we behold them, so that they are the only world for us at first. As well as we have mountains, rivers and clouds, the sun and stars et cetera round ourselves and look at them as our surroundings in the waking state, we look, while we look at our surroundings, when we are beyond our physical and etheric bodies, at our physical and etheric bodies as something that is extended to a world. We look at nothing else at all. We look at this as we look, otherwise, at the different things of our earth. We look there at our own physical nature like at a whole world.

It is strange that we feel this world at which we look there falling asleep that we feel it as we feel the earth in spring when it produces the single green rungs, after it has been freed from the snowy cover of the winter, when it makes the vegetation grow on it again, when everything begins shooting and sprouting. Falling asleep we look at the physical and etheric bodies enlarged to a world, we look at them, so that we can feel them like a planet waking in spring. And this goes on through the whole sleeping state that way. What we see there in mighty pictures which really appear to us in the expansion of a planet, begins going to its summer like the earth is about to go towards its summer when the spring comes to an end. We experience the sleeping state that way if we experience it properly.

We go in the sleeping state up to that point where we feel: our physical and etheric bodies bear something sprouting and shooting up to bloom, up to fruit; everywhere everything grows and blossoms. If I may express myself in detail, I have to say—for the Imaginative view that is paradoxical which shows itself that way, indeed: while looking physically we feel our earth's surface and experience its sprouting upwards, its growing and blooming in our consciousness. It is different when we now observe that from outside which takes action with our body and compare it with the plant world, as if its roots penetrate from above and grows with its flowers into our body. Thus we feel a completely reverse world, and the fruits are immersed. We learn then that with this immersion of the fruits is really expressed what becomes clear to us as the refreshment of sleep.

We know thereby that our physical and etheric bodies receive the forces from the whole universe—because everything is forces at what we look Imaginatively,—while we go on sleeping. We watch forces coming from the universe which are active in the creation of plants. We see the universe driving a vegetation into our physical nature. We get the sure knowledge of the fact that we leave our body while falling asleep, because we take away our physical and etheric bodies from the effects of the cosmic forces with our egos and astral bodies from waking up to falling asleep. Because we ourselves go out, the whole universe is able to have an effect on our physical and etheric bodies. It sends elemental, not physical forces into us which express themselves in the described Imaginations. Thus a relation is produced between physical body and etheric body with the whole universe every time when we fall asleep. While we live in the waking state in the physical world, our physical and etheric bodies really live during sleep in that what we call the elemental world, the world of the bare forces which show themselves just in the described Imaginations.

Where are we with our egos and astral bodies? We have often described, and it is also shown in different writings: we are with our egos and astral bodies in the world that has been described as the world of the higher hierarchies among the beings we call angeloi, archangeloi, archai et cetera. The egos and the astral bodies dive into these beings and their world. As well as we know about the beings of the animal, the plant, the mineral realms, when we are waking, and stand as human beings as it were above this world while we take up them in our thoughts, we are taken up like thoughts by the beings of the higher hierarchies. This is the significant matter that we can say: while here below our physical and etheric bodies are connected with the forces of the whole universe, we are thought from falling asleep up to waking, as if we were real beings, woven of thoughts and the will being; we are thought by the beings of the higher hierarchies.—As we think nature, the beings of the higher hierarchies think us. Hence, it is not right at all, exactly speaking, to say if one comes out of the physical body, he thinks the world. It is correct to say that one experiences to be thought by the world of the higher hierarchies. As the thought would have to feel itself during the waking life if it had consciousness, we would have to experience ourselves as the thoughts of the higher beings when we are outside our physical bodies.

How do we experience the reawakening Imaginatively? While we prepare to wake up gradually, we experience that really as we experience—we can compare the Imagination again to the external nature—the winter coming with its forces destroying and paralysing the sprouting summer life. As well as the winter above the earth brings frost and cold and the destruction of the summer splendour, we ourselves dive into the physical body and etheric body. Waking up we prepare the decline of the forces which entered our physical body and etheric body really like a vegetation, even like an animal realm from the elemental world of the universe as the winter prepares the decline of the summer splendour. While we are awake, we really transport our physical and etheric bodies as a result of our presence into such a condition as the cosmic relations transport the earth when it is winter. We spread out the winter over our own physical and etheric bodies, entering them. You see at the same time that what one uses from physical points of view often as a comparison is not right for the spiritual view. Indeed, the human being already has the consciousness instinctively that he is connected with the whole universe and that his experience is a microcosmic image of the macrocosm. But the human being prefers to say when he really wants to compare something in his microcosmic life to the macrocosmic life: waking is like the spring coming in our life and the waking life is like the summer. The autumn is like becoming tired in the evening and sleeping is like the winter.—Just the reverse is reality. The summer life is the sleeping life and the winter life is the waking life. This is the truth of the matter.

If the spiritual researcher investigates these relations, he finds that, while his ego and astral body rise to the realms of the higher hierarchies and are thought by the higher beings, not only the elemental world but also certain beings of the higher hierarchies work on his physical and etheric bodies. It is not only the elemental world which consists of forces, but real beings of the higher hierarchies, which work on our physical and etheric body. Something strange comes to light then that we can notice that we get to quite different conditions at the moment when we fall asleep as those in which we are while we are awake. As I have said, everything that can be expressed that way is based on the fact that the spiritual research permits us to watch the conditions of falling asleep and waking. Then it appears that also that being of the higher hierarchies has an effect on our physical and etheric bodies from waking up to falling asleep whom we must feel as the folk-soul to whom we belong. When the human being wakes up, he does not only dive into his physical and etheric bodies, but also into the processes which are carried out in his physical and etheric bodies by that which his folk-soul accomplishes. Something strange becomes apparent that the human being dives with falling asleep not only into those beings of the higher hierarchies who correspond to his individual development, but also into such spiritual beings we must regard as folk-souls. I ask to notice that, because it behoves us, who want to penetrate into spiritual science, to look deeper at the world interrelation than external perception can do it. Namely, the human being dives into the relationship to all folk-souls except his own folk-soul from falling asleep up to waking.

Let us remember: during the waking state we live immersed in the spiritual facts which our own folk-soul carries out in our physical and etheric bodies. We live together with our own folk-soul from waking up to falling asleep. Beside our folk-soul all the folk-souls of the other peoples are existent in the world. With falling asleep we dive into the relations of the other folk-souls, not in a single other folk-soul—make a note of that,—but in what they accomplish together, what they accomplish as it were in association, as a society. Only the own folk-soul is taken away from this relationship during night. We cannot escape to have also a relationship with all those folk-souls which belong to the other peoples in whom we are not incarnated in a certain incarnation. Since, while we belong to our folk-soul in our waking state, we belong to the other folk-souls in the sleeping state, indeed, only to their sounding-together; while we belong in the waking state to the intentions of the individual folk-soul in whose area we are born in a certain incarnation.

But there is a means to dive sleeping also into an other folk-soul. While we live in the normal awake state in our own folk-soul or its activity and in sleep in the harmony of the other folk-souls, we can dive sleeping in an individual folk-soul if we acquire a rather burning hatred of that which this other folk-soul accomplishes. So absurd it may sound, it is true—and we must be able in our movement to endure such a truth quietly: if the human being really feels burning hatred of a nation's area from his inner being, he condemns himself to sleep with the folk-soul of this nation's area at night, to be together with it.

We just touch a truth where we can see that life begins to have a deep seriousness behind that veil which covers the spiritual worlds for the everyday view, and that it is quite uncomfortable in a certain respect to be a supporter of spiritual science. Since spiritual science begins to be most serious about circumstances which one thinks uncomfortable in life and over which we are generously helped to get because life does not reveal the truth in the everyday sense. Although we must stand, of course, in the external life on the ground which this external life requires from us, we have to be serious about such a principle if we rise in spiritual science to those realms where other characteristics of life begin.

In my book How Does One Attain Knowledge of the Higher Worlds? I spoke of the fact that at the moment when one rises in the spiritual world—and every human being is in the spiritual world, it concerns here only to a knowledge of that which is there always,—then that comfortable unity of the human being stops in which we live in the physical world. The human being experiences some splits; apart from those splits which are mentioned there, and which one can observe after the meeting with the guardian of the threshold, some other splits happen, for example, that is of deep importance for the soul-life. We have to accept while we live in a certain incarnation in a certain nation that it is involved in the whole process of the earth's evolution. We have to do our duty for the nation in which we stand and we have to offer our love to it. It must be clear to us that we really belong, because we are also spiritual beings in our ego and astral body, to the whole humankind and feel with our impulses with the whole humankind. Spiritual science does not allow that we live in it in one-sidedness, but we must be able to harmonise these both sides completely.

We have to realise that we harmonise—although we can love as a person of the present incarnation, even if we are spiritual scientists, our nation as intensely as somebody else is able to love his nation—this feeling with that which combines us with the whole humankind. And just spiritual science raises us to be brought together with the whole humankind because it shows us that we are connected with the whole humankind in our egos and astral bodies. Spiritual science demands more and more to harmonise contrasts from those who devote themselves to it with seriousness and dignity. It is bad if true spiritual science is confused with that unclear mystic activity which wants to combine the needs of the external, physical life with that for which we must rise diving into the spiritual world. Because unclear mysticism wants to bring in that everywhere in the everyday life what spiritual science only shows in the right light. That unclear mysticism will never be able to harmonise, for example, the love of the own nation with the love of the whole humankind, it leads to a hazy mystic cosmopolitism.

One can compare it, as I have already done, to that which hazy theosophists say all the time about equality and about the equal validity of any religion. Indeed, you can say in the abstract: all religions contain the truth. But this is exactly the same, as if one says: pepper, salt and paprika and everything possible are on the table, and all are food ingredients. Sugar, pepper, salt, and paprika—everything is the same. So I give paprika once into the coffee and sugar into the soup, because they are all food ingredients. Exactly on the same point of logic are those who drivel in an unclear mysticism only about the uniform core of all religions instead of getting involved in the real being of any detail that appears in our earth development. It does not depend on emphasising always: all peoples are only expressions of the generally human, but that we recognise the specific tasks which are given to the individual peoples by their folk-souls. A key is given for that in the series of talks which was printed long ago, which was held several years before the outbreak of the war, which did not come into being under the influence of the war, which one cannot reproach that it originated under the impressions of the war: The Mission of the Individual Folk-Souls in Connection with the Germanic-Nordic Mythology.

Just in our time it is important to call to mind such serious matters, so that the human being can find the harmony between general charity and patriotism. One does not need to shy away from characterising of any individual people, in so far as it is a people—the individual human being always rises up above his people. However, you can derive from my remarks that that has to take place without hatred, of course. Anybody does not recognise the real being of the individual plant if he hates the plant and describes what he feels as hatred. And also anybody cannot recognise the characteristics of a people if he describes what he hates of the people, or if he takes up that in the portrayal which comes from the emotions of hatred.

Thus somebody who is able to rise up to the points of view of spiritual science has to be eager all the time to see the being of the world not in a uniform unity, but just in the harmony of a variety. The human being has to find the possibility to feel all possible warmth for his people, concerning which he needs not show less commitment than anybody who does not strive for spiritual science, and to combine, on the other side, what brings us together with the whole humankind as a big complete being.

I said that we resume such matters the day after tomorrow. Now, however, I want to note that we take off that which brings us together with the single incarnation by our physical and etheric bodies at the same time, while we pass from our waking state into sleep and are thereby taken up in the beings of the higher hierarchies. So we take off our national being in sleep, too. We become only human beings, human beings with all the characteristics which we must have by that which we have acquired as human beings. If we look as spiritual scientist at that which happens to the human being, waking and sleeping, we perceive at the same time that in sleep the human being lives in the spiritual world with his ego and astral body, just as now also his physical and etheric bodies belong to the big world. The independent existence stops, which passes as it were in our skin, and we extend our selves to the big self.

Take into account that we go through a summer state and a winter state always in the course of twenty-four hours. The earth goes also through this summer and winter states, but the earth goes through them in the cycle of the year. Why does the earth go through these states in the cycle of the year? Because the earth is a being as we are, only on another level of the hierarchies. The whole earth, if we look at it physically, as it is around us, is only the body of the earth; and as well as we carry our soul and spirit in ourselves, the earth also has its soul and spirit. Only that is the difference that we are awake and sleep in the course of twenty-four hours, and the earth is awake and sleeps in the cycle of the year. It is awake from the autumn up to the spring and sleeps during the summer. So that we can always say, actually when we live in the summertime: we live embedded in the sleeping earth.—When we live in the wintertime: we live embedded in the waking earth.—It does not hold true that the earth is awake in summer and sleeps in winter as we can say in the trivial comparison taken from everyday life. But it is correct that when autumn comes the earth wakes up as a psycho-spiritual being and is most awake in the midwinter. The earth spirit thinks in the midwinter the most and starts stopping its thinking bit by bit while spring is approaching; and it sleeps when the external life sprouts; in the summertime the earth spirit is sleeping.

We as human beings are not only in connection with the body of the earth by our physical body, but also with the spirit of the earth. We know from various talks that the spirit we call the Spirit of Christ was united with the spirit of the earth by the Mystery of Golgotha. The Christ Spirit lives in the spirit of the earth since the Mystery of Golgotha. If the human beings want to commit a festival which should express that the Christ Spirit is in the earth spirit—in which time they have to set this festival? They must not set it in the summer, but in the winter, in the midwinter. This is Christmas. For this reason one sets Christmas and that which develops from it in the wintertime. This arose from a right knowledge of those who once arranged the Christian year. Out of esoteric truth Christmas was determined, not account of historical facts. For the human being, while he is embedded with his soul and spirit in the soul and spirit of the earth, is together with that most awake condition of the earth in the wintertime. There he lives in the waking earth.

And what did the ancient peoples do about whom we know that they worked and got knowledge with the help of a kind of dreamlike clairvoyance? They must refer preferably to that which lives in the sleeping earth spirit when the earth spirit sleeps mostly, has withdrawn mostly to its sleeping state. There they have risen to that—in contrast to the modern humankind—which gave them the truth unconsciously, as it had to be for them. Hence, in the midsummer we find the St John's-tide festival with the peoples who belonged to the cult which scooped its knowledge from the more sleeping, dreamlike state. It is the summer festival in contrast to Christmas which is fitting for the modern humankind.

What is determined so externally, and what our materialistic time does not understand at all, this actually has its deep bases in the spiritual reality. We live now in a time in which the human beings must start again thinking and feeling quite differently as it was the case in the past time. The past time had the task to bring the realm of materialistic thinking and feeling home to the human beings. And just the last centuries which the human souls lived through should bring them home to the materialistic thinking and feeling. The earth development had to go through the materialistic time. We do not do well to harshly criticise materialism. It had to come once in the earth development. But now we live in a time when materialism must be overcome again when spiritual beholding has to enter human souls again. This is the more or less bright or dark sensation of those who are attracted in their own souls to our spiritual-scientific attempts, to our spiritual-scientific world view. They just feel that now the time is there when one has consciously to take up this spiritual world, while the spiritual world was once seen in a dreamlike condition. Spiritual science is there for that.

The past time was that of materialism. Because humankind had to dive into materialism, the strong impulse which takes up humankind again had to work just through the time of materialism. This is the Christ Impulse. When the Christ Impulse came into the earth evolution, the preparation already began. It came in the 14th, 15th centuries all the more. But when it approached, humankind already prepared itself to dive into materialism. The Christ Impulse was there as an objective fact in the world evolution, but the human beings of that time were not able to understand it least of all. Now we live in the time when one has to start to really understand it.

What do we see, hence? We see a strange course of the Christ Impulse in the previous development. We see that this Christ Impulse when it has entered in the human development as a result of the Mystery of Golgotha is not understood at all by the human beings. Let us try once to form an idea about that which people did in their cleverness. Just in the first and the following centuries, after the Christ Impulse had entered, we find that any possible theological system forms, that the people argue about how they have to imagine the Trinity et cetera. We see an infinite theological squabbling through centuries, and it would probably be the worst way to want to understand the Christ Impulse today from this theological squabbling how the Christ Impulse has worked during these centuries. The people who quarrelled there about its understanding have also understood nothing of the way the Christ Impulse stands in the evolution.

Let us try to realise how this impulse really worked once. I may give you single facts. I take the event that happened in the fourth century A.D., in 312, on the 28th October, which determined the later map of Europe completely: this was that Constantine, who was called “the Great,” the son of Constantius Chlorus, moved against Maxentius, the ruler of Rome, and triumphed over him. That is why Christianity also was victorious in the western world in an external way. Constantine declared Christianity the state religion et cetera. However, did he act out of his cleverness? Did that happen, which happened in those days, out of cleverness? We cannot say this. What happened then, actually? When Maxentius, the ruler of Rome, got to know that Constantine was approaching, he asked the Sibylline Books at first. That means that he set about understanding the world phenomena in a dreamlike way. He got the statement out of these books that somebody would accomplish the right action if he left the city as a ruler of Rome and went into battle outside Rome. This was something most unusual that one could think. Because Constantine had a much smaller army than Maxentius and could have achieved nothing without doubt if Maxentius had remained in Rome. But Maxentius moved out of Rome on the advice of the Sibylline Books. However, also in the army of Constantine the generals were not victorious. Rather Constantine had a dream showing him the symbol of Christ. On account of this dream he made his armies carry the cross as the symbol of Christ. He made his behaviour dependent on that which the dream had revealed to him. This battle by which the map of Europe was determined at that time was not decided by means of human cleverness, nor did the generals triumph, but dreams and prophecies. Everything in Europe would have changed if in those days the matters had taken place according to the consciousness of the human beings and not according to that what worked out of the subconsciousness what the human beings just did not know.

The theologians have argued about the question who is Christ, whether He is born with the Father in eternity, whether He is born in time whether He had the same validity as the Father et cetera. In their thoughts nothing of the Christ Impulse was included. But it worked within the human beings in the subconscious regions. It worked not by the egos, but by the astral bodies. The Christ Impulse was reality and worked without human beings understanding it. This is the important, essential part. The working of Christ is so independent of that what human beings understood of it like the course of a thunderstorm is independent of that what human beings have learnt about electricity or in the physical laboratory. Now it is the time to immerse oneself consciously in the effectiveness of the Christ Impulse. But Christ was always working as a force in the historical events.

We go over from this to another, later example. However, there we have to remember of what I explained to you. For the time when materialism approached it is important to know that the human being, while he wants to immerse himself in the spiritual world, must do that best of all in the wintertime. Hence, the view arises everywhere for this time that at the mentioned nights of midwinter especially talented people are endowed with inspirations from the spiritual world. There are legends everywhere with the peoples that tell us how the especially talented human beings who experience no initiation but are endowed by their nature, by elemental forces working in them to be inspired, how these are inspired during the nights from Christmas Eve up to the Epiphany day, in thirteen winter nights.

There is a very nice legend which was found in Norway not long ago, the legend of Olaf Åsteson who approaches the church at Christmas Eve and falls asleep. He sleeps up to the sixth January; and when he wakes up, he knows how to tell in imaginations about that which has taken place in the soul land, in the realm of spirits, as we call it. He expresses it in pictures, but he has experienced it through these thirteen nights. Such legends are found everywhere. They are just not that which one calls legends today. Indeed, there have always been endowed human beings who have gone through a physical initiation by elemental forces working in them which the human being can go through if he carefully follows the instructions of the initiatory path by his will.

So that we can say: in the time of materialism there could always be human beings who could unite with the earth spirit and receive inspirations when the earth spirit is most awake, in the midwinter. This was also the time when the Christ Impulse was able to work which united with the earth. Imagine especially endowed souls who are receptive for the spiritual world. It became apparent to them that they just got the impulses to that what they had to accomplish from the spiritual world in these thirteen nights up to the sixth January. This had to appear and appeared always again in little and big examples that there were human beings in the historical course who were inclined spiritually so that if the right point in time entered when they lived through those thirteen nights in winter the spiritual impulse—and in this time the Christ Impulse in particular—came into them. Initiations by nature, initiations which did not take place by means of conscious work have been carried out in the time of materialism always the easiest in these thirteen nights. We can find out that where such initiations appeared they took place in these thirteen nights.

And now we have a fact that even those will accept, who have only a little good will to recognise the spiritual world—the fewest people have this today,—that spiritual forces entered the historical course in the 15th century in the form of a virgin, the Maid of Orleans, as can be proved. You can verify this also historically that again the whole map of Europe was arranged differently, because the Maid of Orleans helped the French against the English at that time. Who thinks about it can find out that everything would have formed differently after that what human beings are able to do unless the shepherd girl had intervened—and in this shepherd girl just the forces of the spiritual world. The Maid of Orleans was only the instrument for that which was caused in those days. The Christ Impulse worked in her.

However, she had to have a physical initiation for that—and this physical initiation had to be carried out the best in the thirteen nights up to the sixth January. The Maid of Orleans had to get a sleeping state in the time from the 24th December to the sixth January when she would have been especially receptive for the spiritual influence which can be there just in this time. So that one had to demand that the Maid of Orleans would have experienced the time in a not quite conscious state from the 24th December to the sixth January and would have got the Christ Impulse.—Yes, the Maid of Orleans went through this state in a quite striking way. One cannot go through it more strikingly, than when one is still in that sleeping state in which somebody is before his birth, in the last times which he/she spends as a child before the birth in the body of the mother. The external consciousness is not able, of course, to take up anything. There is a sleeping state, and if it is the end of the time in the womb, it is the ripest condition of the internal-motherly sleep.

Indeed, the Maid of Orleans is born on the sixth January. This is the great secret of the Maid of Orleans that it went through an initiation by nature during thirteen days, which preceded her birth. That was why especially sensitive people gathered on that sixth January, when the Maid of Orleans was born in the village, and said that something quite particular must have happened. They sensed that something particular had come to the village. The Maid of Orleans was born. She worked through an initiation by nature in that sleeping state which she experienced in the body of the mother in the last time before her birth. There we see the spiritual beings working behind the threshold of that which takes place for the human consciousness, which are under this threshold of consciousness.

We see what history can mean if it counts only on that which is given in documents and external communications. The gods go differently through the course of history. The gods work by other means and in other ways. They put a Maid of Orleans into life who is able because of her special karma of this incarnation to take up the Christ Impulse and to work with it. They allow the Christ Impulse to flow in at the right moment. Of course, both were right for that: the special individual karma of the Maid of Orleans had to be added. Not any child that is born on the sixth January could accomplish the same.

Thus we can really say: the Christ Impulse worked in the human being using those forces which did not become clear to these human beings. Only today do we live in the time in which we must consciously take up that which used another way for centuries than the conscious way to be effective in history.

I wanted to arouse a feeling in your souls how the subconscious powers work definitely, what external history is which can be studied according to the external documents, that it is trivialities. It is good if one does such a study in particular in our time. We see, nevertheless, just in our time something great, something immense, something valiant, combined with sacrificial actions, occurring. But we see this great that takes place in our time, being really accompanied from the consequence of the extreme materialism, from that consequence which tries to explain everything that takes place in our time by means of bare external circumstances. This finds expression in the fact that one nation puts the blame on the other nation for the present events and wants to judge everything externally, so that one finds the guilt with the other for that which takes place. Also for our time the causes and reasons of the events are right down at the bottom in the subconscious processes. We will speak about that the day after tomorrow.

Our time will be suitable—also because of the bloody events—to remind the human beings of spiritual impulses of cognition. If once again peace is in the countries waging war today, one will realise that one cannot explain such immense wars of world history out of external causes. One will find out that one cannot explain them. Today people still say, especially the clever ones: nobody is allowed to speak about everything that has caused this war, history will speak about that.—They regard themselves as especially prudent who say there: only in fifty, in hundred years history will speak the right thing about that.

What one calls history today will never explain the causes of these events; however, one will see that from the historical consideration the causes cannot be fathomed. But other support will be there. An esoteric observation of our present just shows this.

What is one of the most remarkable facts in this destiny-burdened time? Oh, one of the most remarkable facts is without doubt this that so countless human beings go through the gate of death in their youth. We know what happens with the human being when he goes through the gate of death. We know that he comes out of the physical body with his etheric body, astral body and ego and that he takes off his etheric body after relatively short time and makes his journey with the essence of the etheric body. However, you can imagine that a difference must be between an etheric body, which is taken off between the twentieth and thirtieth years which could still have supplied the functions of human life for decades, and an etheric body, which is taken off at the later age. Yes, there is a big difference. If a human being dies because of age or illness, the etheric body has fulfilled its task. But countless young human beings go now through the gate of death, and their etheric bodies could not yet fulfil everything that they could fulfil.

I would like to show you at a concrete example how it is in a certain way with such etheric bodies that are torn away by force from the physical bodies. One could give many examples, of course. But today I want to give you an example which we ourselves experienced in Dornach in autumn. We experienced it at the site of our construction. A family which lives near the construction had a little son of seven years—a family which belongs to our anthroposophical circle. It was a dear boy of seven years, really a boon boy. He was so well-behaved that when his father had gone to war the seven-year-old Theo said to his mother: now I must be especially diligent, because I must help you where the father has helped you.

One evening after a lecture, a person belonging to our circle came and reported that this little Theo has disappeared since the evening. One could imagine nothing but that he has had an accident. A removal van had driven in that evening by what one calls in the external life chance at a place where for years indeed no van has gone, and since that time also not. Here the carriage had tipped over. The little Theo had been in that small house which one calls the canteen because there our friends who work on the construction are supplied with food. Strangely enough—he would have left sooner—he was detained by somebody, and while he wanted to go out through a door through which he would have gone on a certain way, this time he had to go through another door, and he thereby passed the removal van, just when the removal van toppled over. The van fell on him. This is one of those examples where we see clearly karma working.

I often used the simple comparison to show how often cause and effect are totally confused: we see a person going along a river. Suddenly we see the person falling into the river. We go and find a stone lying where the person has fallen. The person is drawn out of the water. He is already dead. If one does not go on examining the matter, one tells the matter with the best external conscience in the following way: the man fell over the stone and then into the river, and drowned.—One would have only needed to examine, and one would have thought that death did not happen because the person fell into the water, but the person fell into the water because he was dead; he had got a heart attack. Just the opposite happened as one imagines. You see how easy it is to confuse cause and effect everywhere in life. However, in the usual science this happens everywhere that causes and effects are confused.

Of course, here is the case that this Theo just caused it. He was the cause that the van passed at this time, he steered it to himself. You have to imagine this as the real secret of the matter. But now I will go on: a human child is killed in an accident in the very first blossom of life. If anybody is combined wholeheartedly with the construction work in Dornach and has the possibility at the same time to observe what is working on this construction, then one can say: this etheric body which was separated by force from the little Theo is in the atmosphere of the construction. Thus one gains the best Inspirative forces for the construction combining his own soul with that what lives, expanded to a little world, in the atmosphere of the construction. Never will I hesitate before confessing unreservedly that I have to thank for much that I could find for our construction in that time that I directed my soul to the etheric body of the little Theo working in the atmosphere of the construction. Thus just the connections are in the world. The real individuality of this human being goes on, but the etheric body remains which could have still supplied a human life for many decades.

Imagine the number of the unused etheric bodies which are floating there in the spiritual atmosphere over us and over those who will also live after us. Those etheric bodies which are left behind by those who went in young age through the gate of death in our destiny-burdened time. We do not speak of the way the individualities go through, but we speak of the fact that an own spiritual atmosphere is created by these etheric bodies. The human beings, who will live there, will live in this atmosphere. They will be submerged into a spiritual atmosphere which is filled with these etheric bodies which sacrificed their lives, because just in our time humankind can advance by these events. But it will be necessary that one feels what these etheric bodies intend which are the best inspirators of the future humankind. A good time of spiritualism comes if human beings show understanding, internal heart understanding for that what these etheric bodies want to say to them. All these etheric bodies are assistants of the spiritual impetus of the future. That is why it is so important that there are souls who are able to feel that what comes into the atmosphere of the future by these etheric bodies.

You do not learn anything about the nature of the etheric bodies that you can tell: the human being consists of physical body, etheric body, astral body and ego, but that you also know such a secret of the effective spirituality of the etheric bodies as it is there in future.

Those have to prepare themselves who already tend to stand up for spiritual science, to receive that which these etheric bodies want to say. If we turn our souls to the spiritual world, we prepare ourselves and those who come after us to feel that which the legacy, the etheric legacy of the dead wants from the future humankind. If human souls are stimulated by spiritual science, so that they are able to direct their spiritual senses to the spiritual worlds, then something great and immense will certainly sprout up as an effect of the blood, of the courage, of the sufferings, and of the sacrifices. Hence, I would like to summarise at the end of this consideration in some words that what may now inspire, invigorate us if we as spiritual-scientific supporters direct our senses to the big, destiny-burdened events of our time.

From the courage of the fighters,
From the blood of the battles,
From the grief of the bereaved,
From the nation's sacrifices
Will grow up the fruits of spirit
If souls aware of spirit turn
Their senses to the spirit-land.