The Rudolf Steiner Archive

Notes by Alice Kinkel Third degree

The letter from Baron von Wrangell is read and thoroughly discussed by Dr. Steiner

The members as the disseminators of Theosophy or Anthroposophy. But you, who are gathered here, should form a core group. You should be careful and everyone should take care to ensure that the right views and the right judgments are spread about Theosophy. Everyone should pay attention and check who is accepted into the Society. Many a person must be accepted, but it will be up to us to ensure that they do not spread themselves too thinly.

With loving greetings and the instruction:
......................................
this shall be written in our soul.

The subject of the instruction is: CORE AND SHELL. We should not practice human complacency towards those for whom false concepts of tolerance are the right ones.

All materialistic culture, all the great technical achievements such as airships, railways, telegraphs and so on, belong to the shell of present-day human life. But this shell of culture later falls away; the core, however, is to become the savior of human progress. But the core is in greater danger than the shell; the core can be eaten by worms. We should remember that such a thing could happen!

Dr. Steiner speaks of the theosophical indecencies that have taken place in the Society, and cites Max Heindel's book as an example.

We should remember that we belong to the core group, supported by the leaders of spirituality and occultism. Man should not forget his original image; he should always strive to become similar to it. Conscience, an alert conscience and not lying lead to this. The Luciferic entities eliminate conscience and truthfulness. Conscience and compassion will disappear in part of humanity in the sixth epoch.

Each of us should keep the legend, the seven-step ladder and other givens in mind during the day, then the person will feel a consequence of doing these things right here, that is, the right forces will then flow in.

During the night, the human being can then come close to Hiram Abiff or Adoniram, Lazarus, who was initiated by the Lord Himself.

For this purpose, meditation is given: “I am not only in the world for myself, but to become similar to my archetype.” This striving is a duty - not selfishness.

These things are given in the first scenes of “Examination of Conscience” and “The Guardian of the Threshold”, as in the three dramas in general: they contain much, much material for meditation.

You should not forget that the spiritual powers are counting on you to help guide humanity.

Every person is a citizen of the spiritual world, but you should be aware of it! At night, you are always in a spiritual world, interacting with beings and judging. This can suddenly come to a person's awareness when waking up or at other times during the day: “I have to train myself to become a revealer of the divine archetype within me.”

Meditate on death: this is a very important matter.

Lecture notes by Marie Steiner

There is [an] inner relationship between Theosophy and what Freemasonry contains. There is [a] great fear of [the] Freemasons. - In Vienna, where [a] university professor and other people were present, a gentleman in my presence, a high-ranking Catholic cleric, told the following: In Rome, a dozen Dominicans [gap in transcription] had said that it was true [gap in transcription] another Catholic clergyman said that one should not go out on the streets in the dark because the Freemasons were about.

Lessing was asked if he had discovered anything dangerous to the state or anything else dangerous. No, but [gap in transcription] glad if anything [gap in transcription].

Goethe drew [the] strength for the deepest things from freemasonry [gap in transcript].

Freemasonry is said to be older than humanity because it comes from the light and earth is older than [gap in transcript].

Freemasonry is derived from Adam, because [the] apron is derived from the fig leaf.

Symbols from workshop.

Freemasonry represents a community of people who have the goal of developing.

A Mason is above all committed to improving himself to the point where he is a worthy co-worker in the construction of humanity.

The meaning of life on earth is that we remodel and rework our planet. - More and more, human labor is intervening in our earth.

What will the earth be one day? A building that man completes. And it is the duty of every human being to participate in this building.

Three forces must be built into the construction of the temple, otherwise chaos will result. The three columns on which this temple rests are wisdom, beauty and strength.

Wisdom, when he ennobles his mind.

Beauty, when he ennobles his soul.

Strength, when he ennobles his will.

Therefore, these three columns are considered the foundation of all work.

Building is done on the outside and on the inside - and best of all when these three are built in.

Free masonry is everything that happens with the help of wisdom, beauty and strength.

The correct construction of the earthly temple is meant, not just the inner being of man.

One must understand how the creation of works of art is related to masonry. Imagine the beautiful connection between the building and the soul in a Gothic cathedral in a medieval city.

A true building was one that reflects the fact that wisdom, beauty and strength live in the soul.

The pointed arches are nothing other than the folded hands of the mystic.

The deep ancient intentions come from the place where all human knowledge comes from: from the mysteries.

The principle of learning there was transformation of man.

The goal of these ancient mysteries was the birth of the spiritual man in man.

There are two ways of approaching the truths: through revelation and through bright, clear realization.

Today, theology is the most materialistic. Until the sixteenth century, it was taught that the six days were an astral dream experience of Adam.

The Temple of Solomon is considered the symbol of the great earthly temple.

In Solomon was depicted the priest-king who had come to wisdom through revelation.

In Hiram Abiff [was depicted] the man who had come to wisdom through himself.

The symbols of mathematics and mechanics are taken from dead nature, because man can tame it. He cannot yet tame the living; he can neither produce a plant, nor an animal, nor his own kind from his own power. For this he still needs the revelation of the living forces.

Only the higher nature of man can contribute to progress, the lower must recede.

“We must have places where all the lower nature is silent and only the higher nature speaks.”

The moment the Mason puts on the apron, the lower nature is no longer there – the mason commits himself to this. The entire symbolism of Freemasonry is an allegorical representation of the path that the higher man has to follow, a reflection of inner development.

To be an apprentice means to make up for what our brothers have achieved in the past.

To be a fellow journeyman means to be allowed to live with the old brothers of humanity.

Only a Master is to be allowed to work on the construction of the temple.

Such a ceremony is a reflection of the secrets of the higher worlds themselves.

Theosophy is the inner truth of these ceremonies; it says what these ceremonies show. It has the spirit of these signs and images.

[Possibly a question and answer session from here on out]

The three journeymen: the illusion of personal self, doubt, and superstition.

Man must pass through the various stages of superstition in order to arrive at knowledge. 1906

He must go through the illusion of personal self to achieve selflessness.

Those who delve into every year that Christ Jesus lived have the 33 degrees of Freemasonry.

One needs knowledge to feel compassion – walking in the light.

Only comfort of a higher kind is [it] to shy away from knowledge.

Because the Freemason wanted to see women confined to the family, he excluded them from the lodge.

Something happened on higher planes that made it a necessity for women to be drawn into all ritual work.

The male organism is bound by the forces of life. The forces of vril, the living ones, which will be conquered by women.

Theosophy represents more the studying, ideal side, freemasonry the practical side.

The occult cooperation of man and woman is the future significance of freemasonry. The excesses of the male culture must be held back by the occult powers of women.

Initiation in ancient times and now:

The etheric body was taken out of the body while in a deep trance, like: think of a hand falling asleep; the ether part then visibly hangs out of it. Thus the whole etheric body emerged in the ancient adept, and the impressions of the higher worlds were imprinted in it (as with a seal and stamp).

Now the astral body is worked on so intensely that it transmits the impressions further to the etheric body, and from there to the physical body.

Christian initiation:

1) Washing of the feet: bowing down before everyone through whose humiliation we have risen higher.
2) Flagellation
3) Crown of thorns: accepting every slander, every scorn and mockery with absolute equanimity.

No place or date given, memoranda by Elisabeth Vreede

In the Gospel of Matthew, we are told how the three Magi come from the East to offer their incense, gold and myrrh to the newborn child Jesus, the reborn Zarathustra. They pay homage to their re-embodied Master, who has worked in his various incarnations in the three previous cultural epochs. They are, as it were, the keepers of the ancient treasures of wisdom from the ancient Indian, ancient Persian and Egyptian-Babylonian epochs. And by laying these at the feet of the Christ Child in the symbolic form of incense, gold and myrrh, they point out, as it were, how that which has been effective as cultural seeds in these periods of time can only be saved for humanity if it is permeated by the power of Christ, which will one day inspire this child. They themselves will not live to experience the resurrection of the wisdom treasures of their cultural epochs. “They returned to their own country by another way”.

But we can ask ourselves: Where do these three wise men go later, what actually becomes of their wisdom? And we must remember that the cultures that arise and pass away here on earth contain a germ within them that can be fertilized by the Christ impulse and that will come to renewed bloom in the periods of time that follow the mystery of Golgotha. What the three Magi from the Orient sacrificed to the Christ Child as cultural seeds will be awakened by the Christ; it contains the forces that can truly permeate these three later cultural periods with the Christ impulse. The third post-Atlantean epoch will be resurrected by the Christ in all that it contains as wisdom, so that it can fertilize our fifth epoch. The second age, that of Zarathustra, is resurrected so that in the sixth post-Atlantean age there can be a true understanding of the Christ. And the first, the ancient Indian age, experiences its resurrection in the seventh post-Atlantean age with the help of the power of the Christ.

And in every case, the Christ must resurrect a particular personality, a human soul who, through her destiny, is called to be the special bearer of this cultural seed from ancient times, and who is at the same time the soul who can ensure that what the Christ has brought as gifts to humanity is also continued, that the understanding of the Christ and His mission can also be taught to humanity in the appropriate way in later times.

We will consider these resurrections in turn.

Firstly: In the Gospel of Luke (chapter 7), the resurrection of the young man of Nain is described in moving words. Every word of this story is significant, pointing out how the youth of Nain lived through the entire third post-Atlantean epoch, the Egyptian-Chaldean culture, as it developed under the influence of the forces that were then active in the human soul.

The youth at Nain in the Gospel of Luke is none other than the youth at Sais; the difference between the spiritual environment of the third and fourth cultural epochs is even hidden in the names.

He is reborn, he grows up as the youth of Nain, he is again a “son of the widow”, again he dies in his youth. And the Christ Jesus is approaching as the dead is carried out of the city gate. And “many of the city” were with his mother; it is the crowd of Egyptian initiates. They are all dead, and they are burying a dead man. “And when the Lord saw him, he had compassion on him.” He had compassion on the mother, who stands there as Isis, who was the sister and wife of Osiris. And he said, “Young man, I say to you, arise!” “And the dead man sat up and began to speak, and he gave him to his mother.” She has descended upon the earth, the former Isis; her powers can now be experienced on the earth itself. The son is given back to the mother; it is now up to him to fully reconnect with her. “And those standing by praised God and said, ‘A great prophet has risen among us’. For in the youth of Nain, the Christ Jesus had planted a seed through the kind of initiation that this resurrection represents, which could only come to fruition in his next incarnation.

A great prophet, a mighty teacher of religion, has become of the youth of Nain! In the third century A.D., Mani or Manes, the founder of Manichaeism, first appeared in Babylonia. A peculiar legend tells the following about him.

Scythianos and Therebinthus or Buddha were his predecessors. The latter was the disciple of the former. After Scythianos' violent death, he fled with his books to Babylonia. He also fares badly; only an old widow takes on his teachings. She inherits his books and leaves them to her foster son, who is twelve years old and whom she adopted as a seven-year-old slave boy. This man, who can also be called a “son of the widow,” appears at the age of 24 as Manes, the founder of Manichaeism.

His teaching contained a summary of all the wisdom of the ancient religions, illuminated by a Christian gnosis that made it possible for the followers of the Babylonian-Egyptian wisdom of the stars, the religion of the ancient Persians, and even the Buddhists of India to become imbued with an understanding of the Christ impulse in this form.

This soul, which had previously lived in the youth of Nain, had been initiated by the Christ in this way for later times, when that which was contained in Manichaeism and which had not fully developed, will be realized for the benefit of the peoples of the ancient Orient, this soul, in its incarnation as Manes, has worked in preparation for its actual later mission: to bring about the true harmony of all religions.

In order to do this, it had to be reborn as the soul that has a very special relationship to the Christ Impulse. Once again, everything that had emerged from this soul in that incarnation as Manes, in the form of old and new knowledge, had to be submerged, as it were. As a “pure fool” he had to face the external knowledge of the world and the working of the Christ Impulse in the depths of his soul. He is reborn as Parsifal, the son of Herzeleide, the tragic figure abandoned by her husband. As the son of this widow, he too now leaves his mother. He goes out into the world. After many wanderings, he is chosen to become the guardian of the Holy Grail. And the continuation of the Parzival saga tells us how he again goes to the East, how he finds his brothers in the members of the dark races, and how the blessings of the Holy Grail will one day come to them too. Thus, in his life as Parzival, he prepared himself to later become a new teacher of Christianity, whose task it will be to increasingly permeate Christianity with the teachings of karma and reincarnation when the time is ripe.

Secondly: the second post-Atlantean era is that of Zarathustra. It has a special relationship to the Christ because of this. For Zarathustra pointed to the sun god, Ahura Mazdao, who approached the earth and who was none other than the future Christ. And in his entire mission, Zarathustra was a forerunner for the Christ in that he taught to appreciate and work the earth, not to flee from evil forces but to overcome them and thereby redeem them. Thus the Ego of Zarathustra, the highest developed human Ego, could be chosen to dwell for eighteen years in the sheaths that were to receive the Christ. His Ego left the sheaths shortly before the baptism of St. John in the Jordan. Thus he was not embodied in the flesh when the Christ walked on earth. He himself incarnated soon after leaving the three shells of the Nathanic Jesus; his ego united with the etheric body of the Solomonic Jesus, which had been taken into the spiritual world by the mother of the Nathanic Jesus at the time of his death.

Thus, Christ Jesus could not resurrect Zarathustra as the appointed representative of the second post-Atlantean age. However, another individuality was embodied on earth at that time, as it were vicariously, whose development and most significant mission for humanity ran in a remarkable parallel to that of Zarathustra. This was Lazarus, the reborn Hiram Abiff, the most significant of Cain's sons, who had also worked on the earth mission of the human ego, as Zarathustra had done in ancient Persia. He becomes “ill”, “dies” and is laid in the tomb. The Christ Jesus learns of his illness and speaks to his disciples of the death of Lazarus. “Then Thomas, who was called the Twin, said to his fellow disciples, ‘Let us go with him so that we may die with him’ (John 11:16).”

In this resurrection, which is to take place with Lazarus, the souls that belong to the second post-Atlantean era are represented like the “people from the city” at the resurrection of the young man of Nain the third post-Atlantean era - represented by Thomas, the “twin”. For the second post-Atlantean period was the period of the twins. His otherwise completely meaningless words testify that the second post-Atlantean period is ready to be awakened by the Christ. That which lived as the cultural germ in the ancient Persian epoch did not die. It is not about the resurrection of a dead person, but about the initiation of a living being. That is the great difference between the story of this resurrection and the other two. Therefore, the Christ Jesus says: “I am the resurrection and the life; he who believes in me, even though he die, yet shall he live.”

And the Christ Jesus comes to the tomb where Lazarus, who was believed to be dead, has been laid, and He speaks the sacramental words before all the people: “Lazarus, come forth!”—And the deceased came forth, bound hand and foot with graveclothes, and his face covered with a sweat cloth. And the Christ Jesus speaks the words that hint, as it were, that from this hour on this initiate will begin to work. “Dissolve him and let him go.”

He is not a youth like the youth at Nain, he is a man in full possession of his mental faculties. And the resurrected Lazarus becomes the scribe of the Gospel of John. He is the one who stands at the cross and to whom Christ Jesus speaks from the cross, pointing to the mother Sophia-Maria: “Behold, this is your mother!” Thus, once again, his peculiar representative relationship to the ego of Zarathustra is manifested, who, as the Solomonic Jesus child, was really born as the son of this mother.

With this power within him, he can work even before the sixth post-Atlantean age; already in the fifth cultural age, he prepares the sixth, the one that will show the deepest understanding of the Christ impulse, the one that will best understand the Gospel of John.

(Among the twelve apostles, Lazarus-John himself is, as it were, represented by another. John, the brother of James and son of Zebedee, is not an apostle in the strict sense. James and John are, as it were, one; among the more intimate disciples of Christ Jesus, they represent the power of the mind or emotional soul, which has a dual function in man but is nevertheless a unity. That is why they are called “sons of thunder,” for thunder is macrocosmically the same as thought in the human microcosm. But when Lazarus becomes John, he takes the place of one of the sons of Zebedee, and as such he is the one who lay at Jesus' breast at the Last Supper.

Thirdly, when Jesus the Christ walked the Earth, only the degenerate descendants of the third post-Atlantean cultural epoch remained. The second post-Atlantean epoch had almost completely disappeared as a cultural force, with only a few followers of the often-degenerate Zarathustra religion scattered here and there. But the first, the ancient Indian cultural epoch, the oldest and most spiritual, had its descendants both at the time of Christ Jesus and still in ours, even if the culture had become sick and frail from materialism. It is the age that will rise last of all, that must wait the longest.

And in a mysterious way, this resurrection is told to us in the story of the raising of Jairus' twelve-year-old daughter and the preceding healing of the woman who had had the blood-gland for twelve years.

The girl is close to death, but Christ Jesus is supposed to heal her. But the woman is also alive, whose illness began at the birth of this girl. The blood, the life, is flowing out of her. She is what has become of the once-thriving spiritual culture of ancient India, what could not be cured by the doctors, for no method of yoga, no Vedanta philosophy, in all its sublimity, could save Indian culture from destruction.

It is karmically connected with the girl who is twelve years old, that is, the development of the etheric body is almost complete. The ancient Indian cultural period was the time of the development of the etheric body. What was placed as a germ in this etheric body in ancient Indian culture is to be awakened and preserved for the last, seventh age.

But this awakening can only take place after the woman has been healed. She comes up to Christ from behind, from the crowd (Luke 8:44), touches the hem of his garment and is healed, for “your faith has made you well” (Mark 5:34). She is healed because she had faith in the spirit embodied in the flesh on earth. And when she is healed of the haemorrhage, through her voluntary act of touching the robe of Christ Jesus, that which was once a living force in her and which is now dying, indeed is already considered dead, can be resurrected: It is the daughter of Jairus, a “chief of the school”, because the first cultural period was that of the Brahmins, the priests. A large crowd is around the dead girl, “weeping and wailing”; they are again the relatives of the first post-Atlantic age, mourning what is gone. Matthew mentions the pipers (9:23) playing at the dead girl; Krishna also played the flute and the people followed this sound.

But Christ Jesus expels everyone. A great mystery will be accomplished, for the resurrection of the first age, with its development of the etheric body, has to do with deep secrets of human nature. He takes only Peter, John, James, the father and mother of the child. Thus, together with Christ Jesus and the child itself, there were seven persons: the three soul powers, the three spirit powers and the Christ as the cosmic ego. Thus, the age of the ancient holy Rishis was reflected in these seven persons. Just as the Rishis could only work when they were together in sevens, so the girl could only be raised when the number seven of forces was present. And she is healed and Christ Jesus says they should give her food. For before, the ancient Indian culture did not need to eat, she received her knowledge directly from the spiritual world through the wonderful development of the etheric body. But this nourishment has run out for her. From now on she is to eat from what her surroundings can give her. “And the Christ Jesus strictly forbade them that no one should know.” A commandment that obviously cannot be understood in a physical, real sense. But the secrets that took place with this awakening were to remain unknown and hidden for a long time.

Besides these three resurrections of the three cultural periods preceding the age of Christ Jesus, there are some more remarkable stories in the Gospels that can be linked to the integration of the Christ impulse into the development of humanity.

Fourthly: In the Gospel of John (ch. 4, 47-54) it is told of the son of the royal centurion, that is, of the Roman, who was fatally ill. In him, the fourth post-Atlantic age, the Greco-Roman age, is wasting away. And the Christ heals him at the request of the father, because the father has believed even without “signs and wonders”. The son is not raised, he did not die, because the fourth age was still alive at the time of Christ Jesus, it is only sick and can only be healed through faith. For only in the form of faith could the Greco-Roman era absorb the power of Christ.

Five: Immediately after this story in the Gospel of John, there follows the account of the healing of the sick man at Bethesda, the pool with five porches. These indicate the fifth post-Atlantic period, with all the forces of the preceding cultural periods that live in it. The people who are lying ill there do not have the right relationship to the spiritual world; they have become too deeply enslaved to matter. From time to time an angel descends who touches the water: a new revelation from the spiritual worlds heals those who are closest to it, but it no longer helps those who come later. And so there was a person who had waited for 38 years without getting to the water in time. 38 = 2 x 19, and nineteen years is the time after which the sun, moon and earth are again in the same relationship to each other, or in other words, the time in which the thinking, feeling and willing of man have passed through all possible shades in their relationship to each other. Thus nineteen years stands for one incarnation, and thirty-eight years indicates the two incarnations which on the average man has experienced since the appearance of Christ Jesus and which brings us up to our time, when a new Christ-revelation from the spiritual world will take place. The Christ does not heal this sick man by letting him into the water when the angel descends, but He speaks to him the words: “Rise, take up thy bed and walk!” That is, He strengthens in the man that power which can overcome sickness. But the man did not know who had healed him, “for the Christ Jesus had fled because there were so many people in the place.” (John 5:13). The Christ had indeed worked in him, but the man did not know about it in his conscious mind. That is how it has been all the time since the Mystery of Golgotha until our days. But after that, “Jesus found him in the temple and the man went and proclaimed that it was Jesus who had made him whole.”

Now he knew that the word is true, which the Christ Jesus spoke to the Jews: “My Father is still working and I am also working.” And again, the Christ says, “The hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.” This hour is now upon us, the hour when the Christ will assume the office of judge over the dead and become Lord of Karma. Thus this account of the healing of the sick man at Bethesda points to our time in many ways.

Sixth: A parable is mysteriously woven into the Gospel of Luke, which points to the spiritual conditions of the sixth post-Atlantic period. We have seen that this period, which signifies the resurrection of the second post-Atlantean period, is prepared by Christ Jesus raising Lazarus. And in the Gospel of Luke, immediately after speaking of good and evil, of “serving God and serving mammon,” Christ Jesus tells a parable (ch. 16). He says: There was a rich man and also a poor man named Lazarus. The latter is doing badly on earth, but after his death he enters Abraham's bosom, while the rich man, who lived in abundance, goes to hell.

Thus, in the sixth cultural period, good is separated from evil and that which indicates the true circumstances takes place in the spiritual world. The name of the poor man from the parable points to the connection with Lazarus in the Gospel of John. And the fact that we are dealing with the sixth post-Atlantic cultural period is expressed in the parable of the rich man when he says, “I still have five brothers,” who are then all unconverted. They are the part of humanity that has not yet received the Christ within them in the sixth period and must therefore fall prey to evil.

Seven: The seventh cultural period is no longer mentioned in particular, since this is already indicated in the relationship that exists between the woman with the issue of blood and the twelve-year-old girl. The woman has already been healed when the girl is raised; one cannot happen without the other.

In this and similar ways the Gospel writers have woven the historical course of human development into their writings. ¹⁴

• 14. See also the lecture Munich, August 31, 1909; and on Manes and his teachings, the lectures Berlin, November 11, 1904 and April 19, 1917.

This is presumably a transcription by Rudolf Steiner, but the original document is missing. Text based on a typewritten template.

If we direct our gaze to the essence of evolution, we find everywhere that life reveals itself, whether in the course of world evolution or that of the individual human being, two great currents that symbolically represent themselves as a line rising and a line descending, which reveal themselves in time and space and transform into one another. The forces themselves on which these currents are based transcend all manifestation and project into them in such a way that the whole process of evolution is interwoven with them. It proceeds through these two lines as through a portal.

In every planetary state of development of the earth, from its first embodiment as ancient Saturn, these two forces are active. There is a period when the upward striving forces are mainly at work, they produce a state of awakening, of blossoming, until at a certain point the forces begin to reveal themselves that are connected with falling asleep, with dying. There is always a period of blossoming first, which then reaches its peak, and then a period follows in which everything dissolves again and the whole thing breaks down. The same thing can be found in every period of development on earth: something new blossoms, unfolds to a certain height, then decays and gradually dies. Every condition on earth during a certain period of time can be explained by the interaction and weaving of forces, those that flourish and those that die, those that belong to the ascending and those that belong to the descending line. Dawn and dusk and in between the height of noon, where the two forces combine and merge.

Seen from his horizon, man sees the stars rising in the east and rising higher and higher until they reach their zenith in the south. From there on, they sink down until they set in the west. And even though the stars in the west disappear from his view, he must still say to himself: The true point of setting lies in the south and coincides with the zenith, just as the true point of rising lies in the north and coincides with the nadir, because that is where the rising begins. This describes a cycle that can be divided into two halves by a vertical line running from south to north. In the part where the East Point lies, the ascending forces are active; in the part where the West Point lies, the descending forces are active. The East and West Points cut the semicircle right through the middle. These are the two points where the manifestation of the forces begins and ends for the physical, sensory eye of man. They form his horizon. (See drawing on page 387.)

The same cycle that is perceptible in the macrocosm can be found again in the physical body of man as the bloodstream. There, those forces that are related to blossoming and life are at work first in the red blood as it flows out of the heart. Then, as the red blood transforms into the blue, the forces associated with dying and death gradually reveal their effect. This bloodstream could also be divided into a semicircle, which belongs to the ascending forces, and one, which belongs to the descending forces.

It is the same in the life of a human being. During the day, he is active in the physical-sensual world, living out his impulses and consuming the forces that he draws from the cosmos during sleep at night. Just as the red blood flows out of the heart, having been refreshed by the oxygen that he takes in from the outside world with his lungs, so the human being wakes up in the morning with new strength. And just as the red blood, on its journey through the physical body, gives up its vital forces and gradually becomes blue, dead blood, so too, in waking consciousness, man lives out his forces and must sink into the state of sleep so that he can gather new forces from his environment, the macrocosm. The states of sleep and waking are like the inhaling and exhaling of the human being. During the night it inhales new forces, which it exhales during the day.

The development of the human individuality in a physical embodiment on earth also falls into these two forces, in that the human being develops the limbs of his being out of himself until he is about 35 years old, and thereby increasingly settles into the physical-sensual world. It is like an exhalation of his being on the physical plane. Then follows the period when man develops nothing new and begins to withdraw more and more from the physical-sensual world. As a physical man he gradually dies, an inhalation of his being takes place. In the first half of his life the constructive forces are so predominant that there is always an abundance of those forces, and man grows in his nature as an earth man. In the second half, however, the destructive forces are more active, and something remains that can no longer be replenished. This gradually causes the decay and death of the physical body.

Long before a person begins life as an earthly human being in a physical embodiment, so to speak appearing on the horizon, his being is already being built by divine spiritual forces from the macrocosm. This began at the point that lies deepest below the horizon, the nadir. As a microcosm, it actually rises in the eastern point, experiences its peak at around the 35th year of life in the south, and sets with death in the west. But then, for a long time, divine spiritual forces from the cosmos are still at work in its decline.

Thus the semicircle between the eastern and western points and through the south belongs to the conscious active life of the microcosm, and the semicircle from west to east through the north to the working of macrocosmic forces in the microcosm. The first is therefore the light half for the earthman, for it is here that he himself lives and works with his waking day consciousness. In the second, dark half, everything in him works subconsciously, because he has no self-awareness while he sleeps. In both halves, in the light as well as in the dark, the constructive and the destructive forces are effective. Thus the whole circle is divided into four parts and two right angles arise, both in the microcosm and in the macrocosm; one in which the life forces work, as in red blood, and another in which the death forces work, as in blue blood. Likewise, in every cosmic manifestation, in every state of planetary evolution of the present earth, there is a period when the constructive forces predominate and a period when the destructive forces are more active. This is the inhaling and exhaling in relation to physical-sensory manifestation. Thus, there is also a rising and setting to be perceived.

In evolution, it is the case that from the very beginning, where the constructive forces reveal themselves, the destructive forces are also at work at the same time, just as in the red blood at the moment when it leaves the heart, the killing element begins to work. Every life contains the germ of death at its beginning, although its effect only manifests itself later. The point of origin is at the same time the low point, just as the high point is the point of destruction. This is the case in man and also in the cosmos.

Because these destructive forces are also active from the beginning, much falls prey to these forces even before the certain peak of a certain development is reached, before that which should be developed has been achieved. So then something always remains behind, which then needs a new opportunity to develop further. When a new state of development is created, a certain culmination is determined for it, which is a continuation of the previous one, because there too a continuous build-up takes place up to a certain point. What has been left behind must then, under new conditions, further develop that which was not achieved under the previous state of development. If this were not the case, each state of development would be self-contained and, when it was over, there would be no occasion for a subsequent one. But now, in one state of development, the germ is laid for the following one through that which has been left behind; it strings these states together.

In the development of human individuality, it shows itself in the successive embodiments on earth. That which did not develop to the intended peak of perfection in one embodiment will be further developed in subsequent earthly lives. Thus, from the beginning, the powers left over from earlier earthly lives live and weave into human life from earlier earthly lives. As the new develops, the old lives in it, adapted to the changed conditions, because the normal degree of perfection to be attained is different for every human embodiment. Like something dark that opposes the new and blossoming, it lives itself into the new embodiment. It is the same in the cosmos. It shows itself in the beings that remain behind at every planetary state of development of today's earth. By placing themselves in the course of normal evolution as something that does not belong to this evolution, they form a contrast that lies outside the normal of this evolution, an outside world for that which develops as normal in a certain period. Thus evolution is divided into that which lives and flourishes within, and that which forces its way in from earlier states and actually lies outside evolution, and has a dying direction.

From the very beginning, both reveal themselves in a developmental period, and in the evolution of the earth, which has the internalization of the macrocosm into the microcosm as its task, the construction of human individuality, only that which has reached the specific peak of development in each [previous] planetary state belongs to the ascending line. The other falls prey to the disintegrating forces, it does not gradually internalize itself into the microcosm, it remains behind in the macrocosm. Thus, from the very beginning, an inner world and an outer world are predisposed by the action of the two forces. Thus there are Saturn beings that are still active in the solar state during the development of the physical, without being able to achieve what is the task for the solar state, the development of the etheric alongside the physical. In the lunar state, there are beings that first develop the physical, and others that develop the etheric, while the task there is the development of the astral. In the earthly state, beings are active that first develop the physical, then those that develop the ethereal and others that develop the astral, while the normal task is the development of the ego principle in the physical, ethereal and astral [body]. Thus there are beings at every level who have remained behind. For those beings who developed their sense of self on earth within the three sheaths, the human beings, these remaining beings express themselves through the physical, sensual outer world, their environment on earth. They are outside the normal process of development, which is that of the human being, and present themselves to him as something that does not belong to his nature. They have a different pace, in that they are an expression of what projects from earlier states into today's earthly development. However, they cannot fully participate in this and belong to the descending line of development.

Just as these retarded forces express themselves physically and sensually on earth as the external world in relation to the human being, so too the effect of retarded forces can be recognized in the spiritual. There too, the activity of the retarded beings intrudes into the work of those beings who direct and guide the normal course of evolution for a certain period. They form a counterpoise and a foundation for the activity of the more advanced beings, and just as the physical-sensual man cannot live and develop on earth without his environment, so the more highly developed beings cannot accomplish their work unless the retarded beings with their powers oppose them, thus forming a contrast. Therefore, from the very beginning there must be beings that work primarily in the constructive forces and others that reveal themselves in the destructive forces. Evolution can only take place between these two forces. Thus there were beings who increasingly internalized themselves in human individuality and revealed their powers from the inside out in human deeds; they reached the definite high point of evolution on earth, the development of consciousness of the ego in the three microcosmic sheaths. They then lived and revealed themselves in the active work of the power of the I in the outer world. These spiritual beings are active in the human I, as it lives in its three sheaths and pours its power into the environment. The human being perceives them during his waking day life, they are active while he lives self-consciously in the luminous semicircle. Those forces of light and warmth that have followed the normal course of evolution are at work within the human being himself. They have become internalized in the microcosm, and from there they radiate into the environment. But there is also a part in the luminous semi-circle that belongs to the destructive forces, in the eastern and western half. Those forces which during the day, as light and warmth, stream from the outside into the earth from the sun, are those that have not undergone the process of development in relation to the internalization of macrocosmic forces into the microcosm. Even during the moon condition, when the sun and moon separated, these forces had remained on the level of the sun's evolution; they did not participate in the further evolution of the old moon. They remained in the macrocosm, not internalizing further into the microcosm.

This was repeated in the state of the earth when the sun again separated and its light shone in from the outside. The heavenly body that we see as the sun belongs, in terms of microcosmic development, to the descending line. That which has internalized solar forces in the microcosm belongs to the ascending line. Everything that surrounds the human being, be it physical or spiritual, belongs to the forces that are destructive, because it has only internalized itself to a certain extent. As [environment] it then participates in the development, building up from the outside in into the microcosm. That which has become more and more internalized in the microcosm and has thus gone through the whole process of earthly development belongs to the constructive forces. Through them, a center is formed in the macrocosm, from which forces radiate into the environment, which initially have a destructive effect, for this center develops as a microcosm at the expense of its environment. It draws its nourishment from the physical environment. In the spiritual world there must be macrocosmic beings that pour new forces into him from outside as nourishment, so that he can continue to develop.

Those forces that did not follow the normal course of development, that did not internalize themselves into a microcosm, are active in man during the night. They had not gone through the development of the ego and the astral body in man, they had remained there, therefore they can only work in the microcosm when the ego and the astral body have separated out, that is during the state of sleep. In the microcosmic ego and astral body they had not internalized themselves, there they were outside, remaining in the macrocosm. Now they could only internalize themselves from the macrocosm into a microcosm, which consisted of an etheric and physical principle. There they are like an external world, internalizing themselves in the microcosm, like the substances and forces that serve as food for the human being are absorbed into him from the external world. Subconscious activity, without human self-awareness, can only take place. For just as the beings that live in the physical and sensory environment of man have not developed an individual sense of self, just as little have these macrocosmic beings developed the sense of self from his spiritual environment as man has. These forces belong to the dark half-circle. During the day and night, the beings that belong to the ascending forces alternate with those that belong to the descending forces in their work on the microcosm. During the day, the ascending forces in his ego consciousness are at work in him, while during the night they are poured out with his ego into the macrocosm. During the night, those forces are at work in the microcosm that pour out into the macrocosm during the day. When the human being sleeps, the macrocosm within him awakens; when the microcosm awakens, the macrocosm around him sleeps.

Something similar to what happened in the development of the old moon, when the sun and moon separated, and which is repeated in the development of the earth, takes place when the moon separates from the earth. Beings from the moon's development also remain behind, they fall back on the descending line of development because they cannot reach the certain high point of the earth's development. That which had followed the normal course during the lunar state and reached the corresponding climax could now absorb the power of the ego within itself and develop it further in the microcosm. But that which had remained behind at that time still had to develop the astral during the earthly state; it had not internalized itself accordingly and could only influence the microcosm from the outside as a lunar element. The beings from the lunar evolution that were left behind could not work their way into the ego forces of the earthman, they work in the day-consciousness of man down to his astral body. They do not take part in the highpoint of earth evolution, they belong to the forces of the descending line. Their effect on earth evolution occurs where the blossoming of the ego power begins. That was in the Lemurian period, when the I is internalized in the microcosm, and the effect of the retarded forces from the lunar state, the luciferic beings, begins in the astral body of man.

Alongside the new in evolution, there arises that which, as the old, projects out of the preceding state. Both develop side by side for a time, then comes the moment when the old must die, as the new unfolds further.

The development of those forces that were to take shape in the earthly state, and those that belong to an earlier state and continue their development under new conditions and therefore, at their level, are more highly evolved than that which is only beginning, is symbolically represented in the legend of the temple. It is told therein: One of the Elohim descended, took as his wife Eve, the Earth Mother, and from this union was born Cain, the first Earth man. Another of the Elohim created Adam, and from the union of Adam with Eve was born Abel.

The Cain-man is the son of divine spiritual forces, which influenced the development of the earth in such a way that they could bring forth a microcosm in which the macrocosmic forces internalized themselves. He belongs to those forces which were able to reach a certain high point during the development of the earth by inducing and later developing the power of the I in man.

The Abel-man belongs to other macrocosmic forces. They could not so directly internalize the power of the I in him. Through the mediation of two human beings, the macrocosm had an effect. He was not so directly a bearer of the macrocosmic forces as the Cain-man. They worked more from the outside in on him, not in him, but through the mediation of two human beings. He had to pass through sexuality. The Abel-man belongs to those forces which, out of an earlier evolution, reach into the earthly state. In him, forces from the evolution of the moon are at work that did not reach the appropriate climax at that time and therefore cannot internalize themselves further in the microcosm on earth than the astral body. Therefore, they could only have a creative effect on the development of the earth through the mediation of a human couple. What they creatively effected had to pass through the sexual sphere, because they could work only in this power, which belongs to the evolution of the moon. In the lunar state, the principle of duality was active, as two forces that creatively interacted as solar and lunar forces. This was part of what was to be formed at that particular peak of development. The retarded forces, which manifested themselves at the same time in the state of the earth when the development of the power of the I began to flourish in man, brought these lunar forces into the evolution of the earth and internalized them there in the microcosm, so that a duality arose in it, whereby either the sun or the moon influence was predominant in his physical or etheric body. Thus the two sexes came into being.

The Cain-man, who belonged to the actual evolution of the earth, did not need to go through sexuality. Just as the principle of duality applied on the old moon, so a trinity was destined for the earth: sun, moon and earth. Man on earth could contain within himself the forces of both sexes, just as the earth bears within itself the forces of the sun and the moon. He could work creatively through that which is developed on earth, the power of the I.

But the legend continues by telling how Cain became guilty through killing his brother Abel. In doing so, he became involved with the forces that work in Abel, the retarded forces from the development of the moon. Thus, these could also take hold in him. By bringing about death, he made himself guilty of the forces that lead to death, the descending, degenerative forces.

The Temple Legend further teaches: Cain became a tiller of the soil, Abel-Seth, the replacement son of Adam and Eve, became a herdsman. The Cain man lives in the evolution of the earth, he builds that which bears fruit, he works his way up with the ascending line of development. He must work with the forces that have internalized in him, in his environment on earth.

In the Abel-man, the cosmic forces have not internalized so much, they radiate even more from the outside into him, it flows to him from the macrocosm that which the Cain-man must conquer with his own forces from his environment. He does not become a farmer because he cannot work in the earth's evolution as does the Cain man, who belongs to this evolution. He becomes a shepherd, works with the astral, and herds the animals.

The currents of the Cain and Abel men continue to have an effect in the evolution of the earth. The temple legend continues to tell how there was a time when the great King Solomon, a descendant of the Abel current, and his great master builder Hiram Abiff, a descendant of the Cain current, lived at the same time.

King Solomon had the wisdom that flowed to him from the spiritual world, the macrocosm. His master builder constructed works of art through his own powers. His greatest work of art was to be the building of a temple that would contain everything that was in the outside world; the temple was to be an image of this outside world. King Solomon could think up the plan for this temple, but he could not build it. As an Abel human, he could not work down to the physical. The Master Builder was able to build the Temple, for as a Cain-man he had learned to work with and to control the material substance of the Earth. The Cain-man was able to build the Temple of the Microcosm, in which were internalized all the forces that work in the external world; the Abel-man only attained the pictorial mental image of the Temple.

The great final work of art of the Master Builder, so it was said, was to be the casting of the Sea of Bronze. In it were to be mixed the seven metals of the earth in such a way that a transparent liquid was formed. In the seven metals (copper, tin, gold, lead, iron, mercury, silver) the seven forces are at work, which find expression in the seven planets. Where they unite in harmony, they form a radiant unity that contains all of them, just as white light contains the seven colors of the spectrum.

The Cain man can work with his ego power so harmoniously in these planetary forces, which live out in him as the seven limbs of his nature (three higher, four lower), that they join together to form a human essence that looks through the physical-sensual world into a spiritual world. That was the last great work of art.

From the side of King Solomon, something is done to prevent this casting. Three treacherous journeymen mix something into the casting that destroys everything. Because Cain once became guilty by killing his brother Abel and thereby took in those forces that belonged to the descending line, the Cain-man could now approach from the side of the Abel-man this end of destruction, which turned out to be destructive in the work of building. It is further related how the builder is rescued during the catastrophe that arises from this and led through the fire to his great ancestor Cain in the center of the earth. There he receives a new hammer and begins his work anew, then he succeeds. The Cain man is guided through the blood of the generations to his great ancestor with the power of the ego, which finds expression in the blood and in the fire. There he looks into the spiritual, in that he sees as the center of the development of the earth the world I, which has internalized its power in him. Through this he receives new strength to continue to fulfill his task.

Then a new working period also begins for him, in that the wisdom connects with him, which previously flowed from the spiritual world to the Abel human being. This is what the legend tells as the engagement of the Queen of Sheba with the great master builder, who should have united with King Solomon before. From that time on, the forces that work in the Abel current decrease, having reached their peak in earthly development.

A certain peak is determined for every development; that is when the task for this development is achieved. This point can be designated as the height at noon. Until then the forces flourish, from then on they decline. This height at noon is determined from the horizon, the forces that reveal themselves in the east reach their greatest development; until then work is done in a constructive sense, from then on the work of dismantling begins, towards the west. Those forces that project from earlier states of development into the new ones cannot reach the definite height of noon; they are like the heavenly bodies that have a short diurnal arc and a long nocturnal arc. They remain for a shorter time in the light half of the circle, and for a longer time in the dark half. Their height at noon (in relation to the horizon) is low, their orbits extend only a little beyond the horizon. Thus they mainly work in the dark half of the circle. In the evolution of the earth through its earlier planetary states into the earth state itself, macrocosmic forces should gradually internalize themselves into the microcosm. Those forces that remained behind had not internalized themselves in this way; they remained in the macrocosm while the microcosm developed its sense of self. Therefore, they could only work in the microcosm itself in that half of the circle that belongs to the subconscious life of the microcosm. Their work is mainly below the horizon. In the conscious day-life of the microcosm, beyond the horizon, they could only work outside the microcosm. The lines, which are formed by the horizon from east to west, and the certain height at noon, perpendicular to it, together form the symbolic figure of the Tao sign. It is the hammer that is given for the construction of a certain developmental period. With this hammer the temple of the microcosm was built out of the macrocosm and is further worked on that temple. Its power manifests itself in the three points of the east, south and west in the light half of the circle, where the microcosm can consciously work with the internalized powers, there its beat sounds.

In the evolution of the earth, when the divine spiritual forces from the macrocosm had become internalized in the microcosm, the greatest internalization took place when God Himself lived in the microcosm. The highest point of the evolution of the earth had been reached. From that time forth the powers must gradually reveal themselves which, in relation to the microcosm, have a disintegrating effect. Then the whole course of evolution is reversed. From this point onwards, the microcosm must expand to become the macrocosm. Until then, everything that had come with evolution had become internalized in the microcosm. Now the microcosm is to absorb into itself that which always remained behind so that evolution could proceed. The divine spiritual beings had to gradually withdraw from the human being; then he himself should begin to influence the macrocosm. Instead of taking, he should begin to give. He must then approach those beings who kept their distance and stayed behind so that man could develop, so that he can also connect his consciousness with theirs.

The Cain-man should work on the construction of the microcosm until the climax is reached, and build into it all the forces from the macrocosm. In the light half of the circle he should work in microcosmic consciousness. But then the time comes when the task of his work changes so that he is to work from the temple of the microcosm on the outer world, so that his forces flow into the dark half of the circle, where the macrocosmic forces work in him subconsciously. Then, through his work in the temple of the microcosm, the darkness that surrounds him as an environment and that which lives in him as subconsciousness will be illuminated with the light of understanding. His consciousness will extend beyond his environment. Microcosm and macrocosm unite, the light and the dark halves form a circle in which the human being can be consciously active when he feels himself as macrocosm in the microcosm. The constructive and destructive forces, life and death, become one, they transform into each other. Thus he consciously passes through the ascending and descending lines of development, through the portal that leads to the divine spirit itself, which reveals itself in these forces.

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Last time I spoke about Freemasonry, and today I wish to add something to that. I should like you to consider that I am in a different position with regard to Freemasonry than to the other subjects we have spoken about, or which we still intend to discuss, as I usually only speak about things of which I have personal experience. In the present instance I should stress to you that I am speaking to you as a non-mason¹ and only from a theosophical point of view, whereas to do full justice to the subject of what Freemasonry really is, it should be treated by one who is himself a Freemason. He would not do this, but this is for other reasons which it is best not to discuss. At the same time I would request that you treat what I have to say with reserve.

When I said to you that only a Freemason himself could speak about what it really represents in its innermost core, so I would beg you to take into account that, in spite of that, there is probably no such Freemason in existence in the whole of Europe. This may strike you as odd, but it is so. Since the eighteenth century Freemasonry has been in a very peculiar stage of its development, and I would ask you to regard everything I told you about it last time as being applicable to what it probably would have been like if it had remained as it was in the sixteenth or seventeenth centuries. As this is not the case, Freemasonry is, so to speak, only a kind of husk devoid of its true content. It can be compared to a petrified plant which is no longer the same as what the plant formed, but is a crust or shell made up by something else.

The ordinary craft masonry does not come into consideration where the things we are going to discuss are concerned, for this craft masonry, with its three degrees of apprentice, journeyman and master, took its start from the Charter of Cologne in 1535.² Today it is not really anything more than a union for mutual stimulation with regard to higher education and schooling, a union for the purpose of mutual support andstimulation among its members. It is true that these first three degrees are, as it were, only the last remaining vestiges of the original Three Degrees of Freemasonry, and if the ceremonies were to take place as in former times—which they do not—then apprentice, journeyman and master would be initiated in the way I described last time. The regulations are certainly that they should take place in this way, but only a few people know that these regulations exist, and still fewer know the meaning of these things. Everything I have told you about the effect of these ceremonies on the astral plane is something of which craft masonry has no clear understanding.

Now both the British and also the St. John Lodges in Germany possess these three degrees which I have named. And they are actually all in the same state as I have just described. But the possibility is there, within these three degrees, through the very fact that the symbols exist, of penetrating through them to the deeper wisdom which underlies them. A proof of this is provided by the fact that a mason whom you all know well by name has addressed his brother masons in such a way that the germ of his theosophical awareness is thereby revealed; that he was able, in a certain sense, to speak in theosophical terms to an audience of masons. The Freemason of whom I speak is Goethe.³

As theosophists you will immediately find something very familiar when I read to you two verses of his Freemasonry poem⁴ which he intended for his brethren of the Lodge.

Yet call from beyond
The voices of spirits,
The voices of masters:
Omit not to practise
The powers of the good.

Crowns here are woven
In quiet eternal
Rewarding with plenty
Those who are active!
We beg you, have hope.

Goethe speaks here of the masters and he speaks of them within the precincts of the Lodge—in spite of the fact that he knows that those sitting around him have no inkling of the profundity of his words—because he is also aware of the fact that through the atmosphere which surrounds a Freemasonry Lodge, through the presence of symbols, vibrations are set in motion which influence the astral body and thereby bring about a certain result. That is something which scarcely enters into the consciousness of Freemasons but upon which those who know can still build today.

Those who are led beyond the first three degrees to the higher degrees possess rather more consciousness. The first of these higher degrees is the Royal Arch degree,⁵ the degree of royal art. This degree is distinguished by the fact that its ‘chapter’ or ‘union’ has a special organisation, which is filled with deeper meaning. In their gatherings—especially in those in which a new member is to be initiated into the secrets—never more than twelve fellow members are allowed to be present, so that—after the manner of occult brotherhoods—they really represent something other than themselves, something which lives among them in a mysterious fashion. They are not regarded just as persons, but as the personification of particular qualities.

The first, who represents the most important in the circle of twelve, is called Zerubbabel.⁶ He is a leader, the sun from whom radiates the light which is to illuminate the others. He must needs be the cleverest and has to have a certain knowledge of the essence and meaning of the secret sciences. That is seldom the case with present fashions in the Royal Arch degree. I am talking about an ideal situation, in fact, which only very rarely arises when suitable people happen to be present.⁷

The next officer is Jeshua, the high priest;⁸ the third, Haggai the prophet. Together with Zerubbabel these three compose the Grand Council. The first and second Principals come next, then the two scribes, Esra and Nehemia and the Janitor or Tyler without the Door. After that come the so-called lesser companions. Not more than twelve people may be present at any time. These twelve represent the twelve signs of the zodiac. The whole is a portrayal of the sun's passage through the twelve signs of the zodiac. That reminds us of what I have told you about the masons having taken their start in reproducing astronomical laws in particular buildings, in churches, cathedrals, etc.

The arrangement of the Lodge—though this is not always the case—is a large square hall with a vaulted ceiling,⁹ painted blue and covered with golden stars to represent the heavens. The positions taken up by the participants is closely prescribed by ceremony. The novices, who are last to enter, take their places in the North, as they are not yet able to endure warmth. In the East stands Zerubbabel. In the West is the High Priest Jeshua, and the Prophet Haggai. And those who take their places in the South are roped together. Each of them has the rope wound around him three times, uniting him with his fellows at a distance of three or four decimeters.¹⁰

He who is initiated into this Fourth Degree, the first of the higher degrees, which in certain regions still provides an inkling of the significance of the Temple Legend, has to pass three veils.¹¹ At each passing of a veil one of the secrets is imparted to him. He is told the secret meaning of a particular verse from the Pentateuch. After this the secret of the Tau sign is explained, and the Holy Word, the Master Word, is given him, which is the word by which masons of the Fourth Degree recognise one another. And then, before all else, it is made clear to him in his first instruction how ancient Freemasonry is. The craft masons do not usually get to know that, or if they do hear it, they have not the slightest understanding of these matters. The history of Freemasonry is related to them in the following way: The first true mason was Adam,¹² the first man, who had an extraordinary knowledge of geometry at the time of his expulsion from Paradise. He was recognised as the first mason because, being the first man, he was a direct descendant of the Light. The true, deeper origin of Freemasonry, however, pre-dates humanity entirely. It resides in Light itself which existed before mankind.

That is most profound and reveals, for those who can understand it, what theosophical wisdom has again made public through its description of the formation of the earth through the first two Root Races and into the third (the time of Lemuria). Whoever can apprehend this through Freemasonry has received into himself something of tremendous importance. But that takes place in only the rarest cases because Freemasonry is, as it were, degenerate today. This has come about because, since the sixteenth century, man has had little understanding of the true meaning of Freemasonry, namely that a temple has to be built in such a way that its proportions are a reflection of the great cosmic proportions, that a cathedral has to be built in such a way that its acoustics reproduce something of the harmony of the spheres, which is the source of all acoustics in the outer world.

A knowledge of this original insight was gradually lost. Thus it came about that when Desaguliers¹³ reunited Freemasonry in England during the first half of the eighteenth century, no one had any proper understanding of the fact that the word Freemasonry had to be taken literally; that it really did concern the work of the practising mason and that the mason was one who built churches and temples and other great buildings according to cosmic laws and incorporated into them heavenly and not earthly proportions.

This original insight and its reflection in Freemasonry was lost; there was no longer any conscious appreciation of the transformation wrought by a proper use of acoustics in a building where the speaker's words are thrown back and are thereby changed in their effect. Those who built the great cathedrals of medieval times were the great Freemasons. They were aware of the importance of the fact that what was spoken by the priest should be reflected back from the individual walls and the whole congregation immersed in a sea of sound, breathing and fluctuating in significant vibration which would exercise still greater effect on the astral body than on the physical ear. That has all been lost and it was inevitable that this should be so in the new age. That is what I meant when I told you that what is left of Freemasonry is only the husk of what it was in former times.

Apart from these three degrees there are also the higher degrees. And those are possessed in a fairly complete form by the larger communities of Great Britain, America, Italy, Egypt, and also by eastern Freemasonry—especially that known as Oriental or Memphis Masonry.¹⁴ In Germany, where there is a branch of the Memphis-Misraim Freemasonry with world-wide masonic connections,¹⁵ the higher degrees are also functioning. But in Germany, within the St. John Freemasonry, there is so little understanding of the real significance of the higher degrees that the St. John masons there generally look upon the higher degrees as nonsense. The Grand Orient of Germany is obliged, for this reason, merely to let the St. John masons in general pass properly as masons.

In this respect there are great differences between the masonry practised in Germany and that of England or Great Britain. In British masonry a kind of reconciliation has been achieved through the Articles of Union of 1813 between craft masonry with its three degrees and those branches of masonry which recognise the higher degrees.¹⁶ Thus, as an apprentice in craft masonry one is allowed to enter and also graduate into the fourth, fifth and sixth degrees, that is, into the higher degrees. The degrees pertaining to craft masonry are credited to one in England; that is not the case in Germany. The German Grand Orient of the Memphis and Misraim Order undertakes the working of the three lowest degrees itself. The Orient Freemason must therefore have passed the first three degrees at the outset. He must furthermore commit himself to rising at least to the eighteenth degree. He may not rest until he has done so. A German mason of the St. John's Order is therefore never admitted to the higher degrees of Orient masonry [without having attained the three lesser degrees]. The Orient masonry consists of a graded instruction in occultism. As I said last time, it gives a picture of the teaching given in the higher degrees, those which succeed the Royal Arch degree: these provide a kind of astral training which leads up to the eighteenth or twentieth degrees. Then comes that which provides a kind of mental training, a training which leads to a kind of life on the mental plane, and advances to the sixtieth or seventieth degree. Lastly comes the highest training of all, the most profound occult instruction, which can be undertaken in the Grand Orient up to the ninety-sixth degree.

There are only very few in Germany who have advanced to the ninety-sixth degree. But in spite of everything there is something in all this which will presently prove to you how little is left in present-day masonry of what it formerly encompassed. The most interesting point is that those who have progressed to the ninety-sixth degree have not always been through a masonic training, and that there is scarcely anyone at all who has completed the whole gamut of the training. There are indeed a few who have higher degrees. They have been invested with the third or the thirty-third or the ninety-sixth degree, but those who possess these distinctions have not gained them through masonic training but through other occult institutions, and they have allowed their knowledge to be used to bring about the redemption of Freemasonry. If someone has attained to the ninety-sixth degree, it has not been achieved through masonic training. Bluntly, it is considered that in this respect Freemasonry is indebted to the occult training of other schools.

In this sense we have to interpret the manifesto which has been given by the Grand Orient of the Memphis and Misraim rite¹⁷ as a kind of ideal document. I will read it to you with one or two explanations. What is given here must not be construed as though it could be put into practice in the present day. It must be pointed out today that no Freemason—not even one who has the ninety-sixth degree—would take responsibility for taking another Freemason through these prescriptions, since he himself has not undergone them.

‘Concerning the Secrets of the Higher Occult Degrees of our Order. A Manifesto of the Grand Orient.

‘One of the secrets belonging to the highest degree of our Order consists in providing the appropriately conditioned Brother with the practical means of erecting the true Temple of Solomon within Man; of restoring the ‘Lost Word’, that is, our Order provides the initiated and selected Brother with practical means enabling him to gain proof of pure immortality during his present earthly life.’

That is one of the points which are of utmost importance. The next point is one which exists in all centres of occult training: no calling-up of spirits or spiritualistic activities. Anyone who practises spiritualism is strictly excluded.

‘This secret is one of the true masonic secrets and rests solely in the possession of the higher occult degrees of our Order. It has been handed down by word of mouth in our Order from the ancestors of all true Freemasons, “the Wise Men of the East”, and will only be transmitted by us in like manner.’

That is the practice in occult societies.

‘Naturally, however, the success of this practical instruction for the attainment of this secret again depends entirely on the candidate himself.

‘For of what use are the best and most tested and detailed instructions given to a candidate wishing to learn to swim if he is not himself prepared to move hands and feet when he comes into contact with the water? Or of what use is the most comprehensive guidance in learning to paint, or the exposition of the most vivid colours by way of example, if the candidate to whom painting is being taught will not take the paintbrush into his own hand and seek to mix the colours himself? He will never become an artist unless he does so.

‘Those brothers, the discoverers of this secret, guarded it as a rare, self-acquired possession and, in order not to be misjudged or even derided by the man in the street, they concealed it by means of symbols, as we do to this day.’

These symbols are no longer decipherable for the Freemason of the present day. Such symbols are not arbitrarily chosen. These are not things by means of which someone can portray something, like a professor who says: I will illustrate this graphically. These symbols have been taken from the objects themselves, which have been engraved by Nature. He who recognises them for what they are, who can really read what they contain, comes into contact with their innermost being, he is led by them into their inner nature. These symbols portray the thing itself and do not have a merely symbolical meaning. Within Freemasonry there is no one who is able to give guidance which would enable a person to arrive at the object itself.

‘These symbols are, however, no arbitrarily chosen pictures and they do not rest upon any chance occurrence, but are founded on the attributes of God and of man, and must be regarded as archetypal. But we will never take the form, the vessel, the ritual, the symbols for their content, but will seek the spiritual content within the form’

These words show [Gap] for the symbol itself portrays the object.

‘and when we have found this the spiritual content—and have absorbed it into ourselves, we shall recognise through this spiritual content the absolute necessity of the form, the ritual, the symbolism.

‘Our higher degrees themselves provide the brother with certain proof of the immortality of man.’

This they would do if they were worked.

‘That is and has been the great longing of mankind ever since human beings who could reason existed. Mankind needs to have this assurance of a life after death in order to be truly happy in this present life. Therefore all the mysteries contained in the religions and centres of hidden wisdom have occupied themselves with this question as their highest and principal task. The Church has naturally also occupied itself with this question of the “Lost Word”; the “Lost Immortality”, but it directs the candidate along the path of grace and portrays it as a gift from above and not as something to be achieved by personal effort. Our Order, however, places it within the power of each individual seeker, by practical means, to unite himself consciously and voluntarily with the World Consciousness, with the ultimate forces of Creation.’

That means, therefore, to provide insight into and union with that world which otherwise is only accessible through the portal of death.

From all this you may draw the conclusion that what belongs to the world's profundities was once found in Freemasonry, but is no longer there in the empty husk which it presents today. You must ask yourselves why. Now, the meaning of the Temple Legend, the meaning of operative masonry, like all intuitive knowledge, had to be lost to humanity, because the fifth cultural epoch is actually the epoch of understanding. Intuition had for a time to lie dormant in the world and Freemasonry is intuitive in its whole attitude and manner. I would like to draw your attention to Vitruvius¹⁸ and to the true symbolical building instructions which he gave. Only those, however, who have the right intuition for it can follow these instructions. Today these symbolical instructions have been replaced by intellectual, rational ones. Reason had to become the keynote of man's development for a while, because everything which has meanwhile come to us through great conquests of nature must be incorporated in the whole organism of human activity.

Understand what it means: the whole of the mineral kingdom will be included in the progress of the world during the present Round of evolution. It will be included in such a way that man will gradually transform the whole of nature through his own spirituality. That is the meaning of the Molten Sea, that the whole of mineral nature will effectively be transformed.

Man works in industry, so as to weave Organisation [his own spirituality?] into mineral nature. If you consider a machine ... [Gap]

In this way man thus works the whole mineral kingdom back and forth with his own spirit. This re-casting of Nature, this re-casting of what is mineral, will be perfected when our present Round of evolution has come to an end. The whole of mineral nature will then have been changed. Man will have put his stamp on it, just as he imprints his stamp on a quantity of metal when, for example, he fashions a watch. Thus, when a new Round of evolution begins, the mineral kingdom can be sucked in, absorbed.

In order completely to finish the development in this sphere, the whole way of thinking which has gripped man since the sixteenth century, must be carried right into the atom. Thus, only when reasoned thinking can grasp the atom can Freemasonry again revive. In the first stage, the outer form will be grasped. The next step will be when man has learned to think right into the mineral atom, when he has an understanding of how to make use of what lives in the atom and place it in the service of the whole. It is true that only now—and perhaps only during the last five years—human thinking has turned to tracing natural forces as far as the atom, and indeed, he who would understand this precisely must follow the latest phase of the various developments in electricity. The speech which the English Prime Minister Balfour has made¹⁹ on the subject of our contemporary world outlook is interesting in this connection, albeit only in its outward implications. What he said there [about new electrical theory] is something of enormous importance. He hints at the critical turning point in the development of man's thinking. He is to a certain extent conscious of this and mentions it in one part of his speech. Thus we see how something is dawning in the consciousness of natural science which plays into the future. This has been known to occultists since 1879. I emphasise this, although I cannot prove it.²⁰ The occultist knows that this will come about: a new point of departure from the atom into the mineral-physical world. That will be what will enter into the world in the sixth cultural epoch, and through this Freemasonry will also be regenerated. In Freemasonry the occultist has something very remarkable, something unprecedented, for it has something primeval in its foundation. It belongs to the most ancient of traditions, which has preserved almost a hundred degrees, in a precisely specialised structure, in spite of the fact that it has lost nearly all of its content, and that none of those belonging to it in Europe are able to form an adequate conception of it. But still: the thing is there and one will only need to fill the whole outer husk with new content. The thing is there, waiting to be brought to life again.

Points from the subsequent discussion.

Rites of Memphis, Oriental Rites and Grand Orient Rites. A conference of occultists discussed whether the occult doctrine could be made public or not. From that it became clear that there are two tendencies, a left and a right tendency,²¹ one which is free-thinking and one which is conservative.

• 1 . Rudolf Steiner entered later (1906) into a purely formal relationship with the Memphis-Misraim Freemasonry, cf. The Course of My Life,Chapter 36.
• 2 . According to a work by Friedrich Heldmann, contained in Rudolf Steiner's private library: Die drei ältesten geschichtlichen Denkmäler der teutschen Freymaurerbrüderschaft, (‘The three oldest historical documents of the German Freemasonry Brotherhood’). The Charter of Cologne of 1535, together with the oldest statutes of the Strasbourg Lodge of 1459 and its revision of 1563, form the oldest documents of German Freemasonry, Heckethorn, however, among others, holds it to be apocryphal, otherwise spurious. (See also note 11 of this lecture).
• 3 . Goethe became a member of the ‘Amalia’ Lodge in Weimar. See also the commentary on Goethe's relationship to Rosicrucianism at the end of this volume.
• 4 . The last two verses of his Freemasonry poem, Symbolum.
• 5 . In his description of this degree Rudolf Steiner is again basing himself on Heckethorn: Secret Societies, Book 8, Chapter 7.
• 6 . According to Heckethorn, p. 180, the name Zerubbabel is ‘a compound word, meaning: “the bright Lord, the Sun”. He rebuilds the temple and therefore represents the sun, risen again.’ It supposedly is connected with the Zerubbabel of the Old Testament, a noble from the family of David, who, on return from captivity in Babylon, completed the building of the Temple of Jerusalem.
• 7 . At the end of this sentence a very unclear statement follows, which could be rendered as follows: ‘Only a kind of memory is there, an indication of a memory of it, but the effect is missing.’
• 8 . According to Heckethorn, p. 180: ‘The next officer is Jeshua, the high priest; the third, Haggai, the prophet. These three compose the grand council. Principals and senior and junior sojourners form the base; Ezra and Nehemiah, senior and junior scribes, one on each side; janitor or tyler without the door.’
• 9 . According to Heckethorn, p. 260: ‘The Lodge must have a vaulted ceiling, painted blue and covered with golden stars, to represent the heavens.’ ‘... the brethren take their places according to their rank; the grandmaster in the Last, the master in the south, and the novices at the north.’
• 10. According to Heckethorn, p. 281: ‘Nine companions must be present at the opening of a Royal Arch Chapter; not more nor less than these three are permitted to take this degree at the same time, the two numbers making up the twelve, the number of zodiacal signs. The candidates are prepared by tying a bandage over their eyes, and coiling a rope seven times round the body of each, which unites them together, with three feet of slack rope between them.’
• 11. According to Heckethorn, p. 265: ‘Without the Royal Arch Degree Blue Masonry is incomplete.’ The ‘Blue Masonry’ of Heckethorn is what Rudolf Steiner calls ‘Johannesmaurerei’ (St. John Masonry) and is usually known simply as Craft Masonry in this country. This Order got its name ‘St. John Masonry’ from the Charter of Cologne, 1535 (see note 2). Heckethorn, Book 8, Chapter 2 (end), says: ‘The Freemasons have also frequently been said to be descended from the Knights Templars, and thus to have for their object to avenge the destruction of that Order, and so to be dangerous to Church and State; yet this assertion was repudiated as early as 1535 in the “Charter of Cologne”, wherein the Masons call themselves the Brethren of St. John, because St. John the Baptist was the forerunner of the Light.’ To continue the quotation from Heckethorn regarding ‘Blue Masonry:’ ‘Without the Royal Arch Degree Blue Masonry is incomplete, for we have seen in the Legend of the Temple that, through the murder of Hiram, the Master's word was lost; that word is not recovered in the Master's Degree, its substitute only being given; hence the lost word is recovered in the Royal Arch Degree. Blue Masonry, in fact, answers to the lesser mysteries of the ancients wherein, in reality nothing but the exoteric doctrines were revealed: whilst “spurious Masonry”, or all subsequent degrees—for no one can be initiated into them who has not passed through the first three degrees—answers to the greater mysteries.’
• 12. According to Heckethorn, p. 248, Freemasons claim to be not contemporary with the creation of man, but with that of the world; because light was before man, and prepared for him a suitable habitation, and light is the scope and symbol of Freemasonry.’ Edward Spratt, an Irish author, described Adam as the first Freemason, who, even after his expulsion from Paradise, possessed great knowledge, especially in the field of geometry. Edward Spratt: Konstitutionenbuch für irländische Logen, (1751).
• 13. John Theophilus Desaguliers, 1683–1744. From 1719 he was the Grand Master of the first English Grand Lodge. Desaguliers passes for the strongest personality of the so-called ‘Revival’ movement in Freemasonry. As a renowned scientist (pupil of Isaac Newton) he is numbered among those who prepared the way for the founding of the theory of electricity.
• 14. See note 1 to next lecture (lecture 9, 16th December).
• 15. Rudolf Steiner bases his statement here on an assertion in the Historische Ausgabe der Oriflamme. Der Schottische, Memphisund Misraim-Ritus der Freimaurerei, A.D. 1904, Berlin, according to which, at that time, friendly relationships existed between the twelve Grand Orients and Supreme Grand Councils of the Ancient and Accepted Scottish Rite and the Sovereign Sanctuaries of America, Egypt, Rumania, Spain, Cuba, Naples and Palermo. In Germany, however, the Memphis and Misraim Freemasonry was at that time considered ‘irregular’ and was not recognised.
• 16. In the last Article of 1st December 1813, it is stated that: ‘It is explained and expressed that the pure and ancient, Freemasonry shall consist of only three Degrees and no more, namely, the Degrees of Entered Apprentice, Fellow Craftsman and Master Mason, with the addition of the High Grades of the Holy Royal Arch. But this Article shall not bind any Lodge or any Chapter to hold a gathering in accordance with the constitution of the said Order.’ (History of Freemasonry, by Heinrich Boos. From Rudolf Steiner's own library).
• 17. Rudolf Steiner read out the whole of the manifesto in the present lecture.
• 18. See note 7 to lecture 7 (2nd December 1904).
• 19. The speech made by Balfour to the British Association on 17th August 1904, appeared the same year in translation under the title: Unsere heutige Weltanschauung (‘Our present outlook’), Leipzig 1904. At the time of the present lecture this speech had already been discussed in the November issue of Luzifer-Gnosis, under the heading: ‘Present-day culture as reflected in Theosophy,’ in which the relevant passages from Balfour and Blavatsky are set over against one another. This discussion has been published in German in the complete edition of Rudolf Steiner's works as Volume 34, Luzifer-Gnosis. (For text of Balfour's speech, see note 22 to the next lecture, 16th December 1904).
• 20. At a later date Rudolf Steiner has often spoken in greater detail about the decisive importance of the year 1879, as, for instance in: ‘Fall of the Spirits of Darkness’ (typescript translation).
• 21. See in this connection Rudolf Steiner's detailed description in: The Occult Movement in the Nineteenth Century. For this statement Rudolf Steiner apparently made use of the publication by the Englishman, C.G. Harrison: The Transcendental Universe.

It is to be taken into account that the notes are in part very deficient and may not be regarded as being verbatim reports.

The Allegory of the Lost Word and its Quest in connection with the Whitsuntide Festival

Among the allegories and symbols we wished to discuss in these lectures, there is also the symbol of the so-called Lost Word, which is to be found again. We have spoken about the Temple which was lost and is to be restored; we can all the more appropriately add to that a brief account of the Lost Word and its quest, since this theme has some connection with the symbolic meaning of the Whitsuntide Festival. I did speak about some of the things to be mentioned today, a year ago.¹ But there are some amongst us who may not have heard last year's lecture; so it may not be superfluous to refer to these things again. Moreover, we are in a position to consider such matters annually, and treat them fundamentally and exhaustively; we have added somewhat to our knowledge, so that several things can now perhaps be discussed which could not yet be mentioned last year.

Pentecost is connected with just that symbol which is known both in the Church and in Freemasonry as the symbol of the Lost Word which is to be found again. But with it we touch on Christian mysteries of a real and extraordinary profundity. With it we touch again—and more thoroughly than could be the case last week—upon the purpose and mission of Solomon the Wise, and upon the whole future meaning of Christian truths.

Pentecost is connected with that perception of man's inmost being which was present in early Christianity, but which has been gradually lost in Christianity as it has survived in the various western Churches. Pentecost is the festival which should freshly remind man of his liberation, every year—of what we call the freedom of the human soul.

How has man really come to what we call his freedom—that is to say, to his ability to distinguish between good and evil, and in freedom to do either good or evil? You know that man has passed through a long sequence of evolution before arriving at the stage where he stands today, and that we have passed the mid-point of this evolution. The midpoint of the whole of human evolution lies roughly in the middle of the Atlantean epoch, which preceded our own epoch. Now we have already gone past this mid-point. Because of that we are the first missionaries of the second half [of evolution], the first apostles of an ascending arc: whereas man was in a descending arc until the time of Atlantis, was involved in a kind of descending evolution until he had submerged himself in the uttermost depths of material life. Now he is climbing back again towards spiritual development.

What we human beings did not possess before the midpoint of our earth evolution was freedom of choice between good and evil. Now we cannot talk about good and evil in the subordinate kingdoms of nature. It would be ridiculous to discuss whether a mineral wanted to crystallise or not; it crystallises if the appropriate conditions are present. It would be equally ridiculous to ask whether the lily wants to blossom or not; or to ask the lion to abstain voluntarily from killing and devouring other animals. Only with man, only in our phase of evolution, do we speak about what we call freedom of choice. Only to human beings do we ascribe the capacity to distinguish between good and evil. How man got this capacity is described in the Bible, in the great symbol of the Fall, in the scene of the temptation, where the Devil or Lucifer appears to Eve and persuades her to eat of the Tree of Knowledge. Through that, man obtained free will; with it he began the second part of his evolutionary path. We can no more inquire into freedom, good and evil for man prior to that evolutionary mid-point, than we can for minerals, plants and animals. Something else is connected with that.

In all esoteric [teaching] our contemporary world and everything connected with it signifies the Cosmos of Love. And the Cosmos or Universe of Wisdom preceded this Universe of Love. We want to look at this in a rather deeper meaning.

You know that our earth evolution was cosmologically preceded by the Moon evolution.² A still more distant precursor of our earth was the Sun; earlier still was Saturn. Man has passed through these three evolutionary stages: Saturn, Sun and Moon. Our earth has passed through three cycles already, in which the Saturn development was repeated in the first Round, the Sun development in the second Round, and the Moon development in the third Round. Each of these Rounds commences thus: the planet forms itself as an exceptionally fine substance, as mind-substance. The earth was present as such a substance when it began its fourth Round, that is, the contemporary Cycle. Then it began to reiterate the three previous Rounds: the Saturn Cycle in Arupa, the Sun Cycle in Rupa and the Moon Cycle or Round in the astral. [See diagram at the end of the notes for lecture 10.]

Thus our earth passed once more through earlier material conditions before arriving at its present physical density. Before our present condition, it was astral. We denote the astral Globe as a kind of Cosmos of Wisdom. Each Cosmos or Globe is again divided into seven epochs. Thus we have seven Race-cycles [or Great Epochs] in our present Globe: the Polarian, the Hyperborean, the Lemurian, the Atlantean and now the Aryan Race [or Epoch] in which we live. The sixth and seventh Races are still to come. After that the earth will return to the astral condition. These Race-cycles constitute seven successive periods of our physical evolution on earth. The astral predecessor presents itself to us in like manner, in seven consecutive Periods, corresponding to seven Races. However, it is not quite correct to speak of Races here; the forms which then lived cannot properly be called Races. It stretches the analogy too far, to keep speaking of Races. There were other forms that manifested themselves. In esoteric language these previous astral periods are called the Kingdom of Wisdom, and their forms are called the seven Periods of Wisdom, in which the seven Kings of Wisdom, the seven Kings of the Dynasty of Solomon, were ruling. For in each of these periods lived a being of similar kind to the soul of Solomon, to the soul which incarnated in Solomon. This Cosmos of Wisdom was superseded by the earthly Cosmos proper, the Cosmos of Love.

Now let us be clear about what took place during, the formation of the earth, from our standpoint. As the earth began to form itself, it was still united with the sun and with that which we now call the moon. Together with these two bodies the earth formed a single whole. First of all the sun separated itself from the earth. The whole of earth life thereby became different. At this point death made its entry, somewhat in the form in which we know it in the cell-bearing plants; whereas before there could be no question of death, because there was continuous material life. So long as the plant consists of a single Cell, no decay sets in when the next cell is born. It is different when a whole organism is built up [out of many cells]; this [organism] decays into its parts, and the individual part is no longer the whole living [process]. This kind of death came in for the first time when the sun separated from the earth. The schism between the sexes began in the middle of the Lemurian Race, as a result of the splitting-off of the moon. The separation of the moon brought about the partition of the [being that is both] male and female into [beings that are either] only male or only female. Thus humanity took the shape that it now has in the world.

What then happened during these weighty cosmic events as first the sun and then the moon separated from the earth? If we want to become clear about that, it would be well to point out that at that time the earth was changing from a very thin but already physical matter into something continually getting thicker. The first physical substance was etheric substance, which was present in all human beings on earth, and which was a very fine substance, finer than our gas.

At present we distinguish three forms of matter on our earth—solid, liquid and gaseous bodies, the latter formerly known as air. Moreover we esoterically distinguish four forms of ether: firstly fire [or warmth] ether which makes all bodies capable of being permeated by warmth; secondly, light ether; thirdly, chemical ether, in which atoms are made to mingle according to certain laws of number (the ‘elective affinity’ of atoms); and fourthly the physical or life ether; in all, four kinds of ether bringing life to the earth. Next, the earth, essentially speaking, developed itself in these four types of ether. Then it condensed itself-put of these ethers. This densification took place for the first time during the Lemurian epoch. Before that, one has to think of an etheric earth, which was accessible to quite different forces than is our present physical earth. I wanted to clarify this to you.

When I say that this etheric earth was accessible to quite different forces, then be clear that all living beings, whether plant, animal or man, were indeed accessible to these forces, in their inmost being. The ether is accessible to what is called in esoteric language the ‘Word,’ the ‘Cosmic Word.’ I can also make clear to you how the etheric relates to what we call the ‘Word,’ in a preparation for initiation. As you know, man consists of physical, etheric and astral bodies, and then of the ‘I’ proper. The etheric body becomes visible if one [can bring oneself out of] the physical body. But man as he is today can in no way act upon his physical body; he is unable to move the tiniest blood corpuscle. The physical body is controlled by high cosmic forces; it is higher beings who can exercise power here today—later on man will have this ability. When he is able to control the forces of his own physical body—which the materialist speaks of as nature forces—then man will have become a God. To ascribe these powers to him today would be idolatry, for in truth we have to do with high beings who can influence the physical body.

When man is able to control the substance of fire ether, he will be able to control all that is physical. When he is able to control the physical in man, then he will also be able to control the rest of what is physical as well. This force is designated the Father Force, or simply the ‘Father’—everything through which a being joins with our earth, everything by which that being can control physical matter. When a person can penetrate into the physical body with such Father Forces, that is called Atma; this is how Atma can be assigned to the physical.

The second member of [man's] being is the etheric body, which corresponds to the Son principle, or the Logos, the ‘Word.’ The etheric body can be moved and inwardly shaped by Buddhi, set in vibration by the Son principle, just as the physical [body can be] by Atma.

The third member is the astral body. This we cannot at first control; only very few people at present have any significant control over their astral bodies. We say a man is endowed with Manas, to the extent that man can control his astral body from within.

Man began to work on his astral body during the middle of Lemurian times. If you could have observed a man at the stage he had attained when the Lemurian Race began, that is, when he was bisexual, you would have found that his body was built from elsewhere; but in the middle of Lemurian times, man then began to work on his astral body himself. Everything which man weaves into himself out of his ego, which he does out of duty or by command, to overcome the unwrought appetites and passions, helps to refine the astral body; when it has become completely permeated by the work of man's own ego, then we can no longer call it astral body, it has become Manas. When the whole astral body has been transformed into Manas, man can then begin to work upon his etheric body to transform it into Buddhi. What he weaves in there is nothing else than the individualised Word; Christian esotericism calls this the ‘Son’ or ‘Logos,’ and calls the astral body, when it has become Manas, the ‘Holy Spirit,’ and the physical body that has become Atma, ‘Father.’

What happens here on a small scale within man happens also on a large scale in the world at large. These world secrets were carried out in the mysteries, in initiation; thereby something was done which for most human beings would ordy happen in a distant future. Already, in the Egyptian mysteries one could only be initiated if one hac worked one's way through one's entire astral body, so that the astral body could be completely managed by the ego. Now such a person would stand before the initiating priest: he had no influence on his physical body, nor yet on his etheric body; but his astral body was of his own making. Now it was indicated to him how he could act on his etheric body and on his physical body. The physical body was brought into a lethargic condition—it had to remain in this state for three nights an three days—and during this time the etheric body was raised out of it. And since the initiate had become powerful in respect of the astral body, he could therefore now gain the power to act on the etheric body. He could learn to let what he had in the astral work on the etheric body. Those were the three days of the Entombment and the Resurrection in an etheric body that was completely permeated by what one calls the Holy Spirit. Such an initiate was called a man endowed with the Logos, with the ‘Word’. This ‘Word’ is nothing else than the Wisdom, Manas, which has been worked into the astral body. This wisdom can never enter the etheric body unless the astral body has first been permeated by it.

It was just the same for the earth. Not until the whole earth had been brought this far into the astral, could such an event occur. The condition which the neophyte in the Egyptian mysteries had to be in, corresponds to this time of the Astral Globe which I have spoken of as the immediate precursor of our earth; that is the Globe of Wisdom. All wisdom was worked into it by the cosmic powers. And this transfer of wisdom into the Earth Globe itself made it possible that after the separation of sun and moon from the earth, something could again be incorporated from above, from higher spheres [into the earth] just as this happened on a small scale in the initiation.

Seven times the Astral Globe [stage] of earth [see the chart at the end of the notes to lecture 10] came under the rule of the Wise, after the manner of Solomon. Then the earth clothed itself with an etheric body, and earthly matter was crystallised or formed. The ‘Word’ was laid into that; this Word is thus, as it were, entombed in earthly matter, but it must be resurrected. This is also the beautiful meaning of the myth of the God Dionysus. The Holy Wisdom of our earth's precursor is laid into all the earth beings of our earthly world. Take this as deeply as you are able. Take the human etheric body as every human has it. If you look at it clairvoyantly it has nearly the same form as the physical body. At death man's physical body dissolves, and the etheric body too; the physical body dissolves in the physical world, and the etheric body in the general cosmic ether. But this etheric body has been very elaborately created for man by the wisdom which first implanted it from out of the Astral Globe. This etheric body disperses after death. Only that etheric body which has been built up from within is a living body, that stays eternally. This is the etheric body of the Chela [the candidate for initiation]—and that does not dissolve after death. If you see a modern civilised man die, you may see the etheric body for a while, but then it dissolves. With the Chela it remains. The renunciation of Devachan by the Chela consists in the fact that the Chela stays on the astral plane and there makes use of his etheric body. With ordinary human beings a new etheric body has to be formed at each rebirth; the ability to create a new one is attained in Devachan. The etheric body which the Chela has built up from within will never be lost again; whereas that which is made by cosmic wisdom from elsewhere indeed dissolves itself again. It is the same with the etheric bodies of plants and animals. What is now etheric body still, came to be built up out of cosmic forces which flowed into it out of the Astral Globe [state] of our earth. This wisdom which you find in the astral earth is expressed in the legend of Dionysus.

Now in the Lemurian epoch the denser [state] had to form itself. Then the Father principle had to be worked in. That is the last [principle] to take possession of our earthly matter. What has been worked in, in this way, is deeply hidden in the physical world. First the Holy Spirit worked itself into the astral material. Then the Spirit allied to the astral matter—that is the Son—worked itself into the etheric substance; and then came the Father, who controls physical density. Thus the macrocosm was built up in a threefold progression—Spirit, Son and Father; and man, as he progresses further upwards, goes from the Spirit, through the Son, to the Father. All of this takes place under guidance in the evolution of the earth.

Up to Lemurian times the only evolution was outward. Then this Trinity was drawn into our physical evolution. In the Aryan epoch, what had taken place in an earlier epoch was introduced into man's thinking as religion, making a stage by stage recapitulation.

We are in the fifth Sub-Race of the Aryan Root-Race (the fifth post-Atlantean cultural epoch]. Four other Sub-Races have gone before. The first Sub-Race is that of ancient India. This venerable ancient race was led by the ancient Rishis. We can only form a hazy conception of them. We are acquainted with their religion from the accounts which have come down to us in the Vedas. The teaching of the Rishis was far greater and mightier than our present traditions about it. Only during the third Sub-Race were records made, that are preserved for us in the Vedas. The original religion of the Rishis had great traditions from the divine predecessors of men, the astral initiates of the Dynasty of Solomon. Living in the spirit of the ancient Indian Rishis were archetypal forms; the great intuitions derive intelligence and knowledge not only from the laws of earth, but also from the archetypal forms, who themselves created the said wisdoms. This was the first religion, that of the Holy Spirit.

The second religion was fostered in the Near East; in it the Second Principle [of the Trinity] was revered as a recapitulation of the first time that the Son made His influence felt on earth. The thrusting down of certain beings accompanied the [coming in of] the Son Principle; there is no higher development without other [development] being thrust down into the depths. The mineral, plant and animal kingdoms were thrust down in this way. Whoever develops himself upwards, takes upon himself a tremendous responsibility, that is the great tragedy; the corollary of every saint is that a great number of beings are thrust down. There would be no development if this kind of thrusting down did not take place. A man must continually thrust others down, as he develops himself upwards. That is why all development which takes place out of self-interest is evil and reprehensible; it is only justifiable if done for the development of other beings. Only he who would raise up those who have been thrust down is fit for development. Thus, the evolution which manifested itself on earth and which had already been prepared on other cosmic bodies, the evolution aiming at endowing the etheric body with the Logos, with the Word, has been accompanied by the thrusting down of other beings connected with the earth's development. These [beings] were conceived as adversaries, as Luciferic principle. Thus we have precisely this duality—the principle of Evil accompanying the principle of Good—in the Persian religion. It is good if a man or indeed any being works Manasically into himself; but he is always confronted by evil. Ormuzd and Ahriman are the names for Good and Evil in the Persian religion.

We encounter the third stage with the Chaldeans, the Babylonians, the Assyrians and the Egyptians; through [all of] these a recapitulation of the third stage of the Godhead takes place. Thus, from that time onwards, with all peoples, we encounter-the Trinity, the Three-in-Oneness of the Godhead. The second Sub-Race had no Triune Godhead, still less the first. [But] now, in this three-foldness, the ascent is gradually prepared for the whole of humanity. The initiates tread the path in advance ... [Gap ]³

In the first three Sub-Races there was a mirroring in the religious [sphere] of what had been active in macrocosmic processes. Now a new structure is formed: first Wisdom, then Son, then Father. The first gleam of wisdom came during the fourth Sub-Race, through the Semitic people, who arose during the third Sub-Race and continued into the fourth. From them Christianity derives. In the initiates of the Jewish people we find the whole course of past events on earth—all the events that had taken place in the heavenly sphere being repeated in the element of the intellect. Kama-Manas, which we call lower spirit, developed itself there; which has to be endowed with other forces. This endowment, this weft, is Christ Himself, the Word made Flesh, who points to the future Word, by which all human beings will be in a position to control their etheric bodies with their astral bodies, if they so work the Word into the etheric body that it wakens to life therein. The possibility of this development in the future is foreshadowed in the appearance of the Word made Flesh in the fourth Sub-Race. The whole of mankind must have attained control over the etheric, before the Logos can be incarnated in the etheric body. This, as an originating impulse, has proceeded from the Christ incarnated in the Flesh. When man, through the power of the Son, has gone through [this], he will then come to the Father.

Now the ascent must be re-enacted of the stages through which the whole of mankind gradually attains to what was achieved by Christ's appearance in the flesh. In the spirit which developed itself in Judaism, the higher Manas had to be kindled. Therefore, the new era begins with the descent of the Holy Spirit which will lead mankind through to the point in the sixth epoch when the Christ Principle, which is only hinted at in Christianity today, finds its fulfilment. ‘No man cometh to the Father save through Me,’ says the Son. He sent the Spirit to mankind so that it should be prepared for the time in the sixth epoch when Good and Evil will be separated. Man would never have developed this impulse without that other weft, which we have named as the so-called Evil Principle. Man had to receive free will so that his understanding could be called into play in deciding between Good and Evil. This weft of the Spirit's descent is consummated at Pentecost.

Spirit, Son and Father are as though entombed in the earth: the Father in the physical body, the Son in the etheric body and the Spirit in the astral body. However, man has developed his ego and has become self-aware. Now he must learn to work right down into the physical. That will be in the future. At present man is working into his astral body.. The symbol for that is the descent of the Holy Spirit into those who are to become the leaders of humanity. It is something in man which is akin to this Spirit which has taken it up.

Before the Son could become effective—which was in Hyperborean times—a part of the universal Principle of Spirit had to break away, be thrust down, and wander other paths. This is expressed in the Serpent, the symbol of knowledge, the Luciferic principle. It was this spark from the Spirit which made man into a free being and enabled him to desire the Good out of his own impulse. This Spirit which has come down to man through the great Whitsuntide Festival is akin to that Spirit which was thrust down, which is indeed embodied in Prometheus, which has blown the spark into a flame, so that our ego can make up its mind to follow the Spirit, just as it will later follow the Son and still later the Father. Man was certainly able to become evil, but on the other hand this potentiality for evil was the price of being guided back to the World of Gods from which he originated. That is the connection between Pentecost and the Luciferic principle. Thus the Whitsuntide Festival is also the festival of Prometheus and of freedom.

Now you will understand the connection between the Sons of Cain and the seven Salomonic Kings of pre-earthly times—of whom the King Solomon of the Bible appears as a descendant. Wisdom was first transmitted to man from outside. Later it had to spring up from within. Solomon built the Temple but only with the help of Hiram-Abiff; in association with this Son of Cain he appropriated the arts needed for erecting the Temple. Thus the streams run together again, that were flowing apart [from each other] in the world.

When the sun separated itself from the earth, the Word became entombed in the earth. It will be resurrected again when the earth has advanced as far as the sixth Root Race. Man will raise this Word from the dead, out of the earth; but first the spirit must live in him that will enable the Word to strike a chord in him. This was attained by the apostles at Pentecost. In Light on the Path⁴ we find the words: ‘Acquire knowledge and you will have speech.’ Speech comes with true knowledge, which descends like the tongues of fire on the apostles at holy Pentecost. When the inner Word comes, that is akin to the holy divine Word, and that sinks down into everything etheric, so as to make it come alive, then man will no longer speak out of himself but out of the divine Spirit. He is then the messenger of the Godhead and proclaims the inner Word of Godhead of his own free will.

Thus did the inner Word become alive in the apostles; thus did it spread its influence outwards from them. They proclaimed the fiery Word and were aware of their role as the messengers of the Godhead. Therefore the Holy Spirit hovered over them in the form of fiery tongues. They prepare humanity to receive the Logos. The great initiate, Christ Jesus, went on in advance. The Holy Spirit followed, fertilising the astral bodies so that they would become ripe for making their etheric bodies immortal. Once this has happened, then the Christ Principle will be drawn into humanity. This is what the initiates too had in mind when they said, somewhat as Heraclitus did: If, in escaping from the earthly,⁵ you ascend to free ether, with faith in immortality, you become an immortal spirit, free of death and of the physical.

Every single person will reach this point in the middle of the sixth Root Race. Now, however, man is still vulnerable to death, in that his etheric body has still not attained immortality. Christianity contains the secret of how man can gradually develop himself towards the resurrection of the etheric body. This is where the third great festival is connected with the other two Christian festivals.

I wanted to come to the conclusion here, that the Whitsuntide festival has infinite depths, and to show how man gradually develops a living awareness of the world around him, and that he is related to all the things around him, to everything which happens around him. In the names of the days of the week you will find what has transpired around us set forth.

Man celebrates Pentecost best by making it clear to himself what deep truths have been implanted in this festival by the wise. And to celebrate a festival really means to unite oneself in spirit with the Cosmic Spirit.

• 1 . In his lecture of 23rd May 1904 (lecture 1).
• 2 . In connection with the following descriptions see the fundamental works of Rudolf Steiner: Cosmic Memory, Rudolf Steiner Publications, New York, 1971, and Occult Science, An Outline, Rudolf Steiner Press, London, 1969.
• 3 . [Gap] A few very inadequately recorded sentences follow this in all texts. In Vegelahn's text it is as follows: ‘Then the astral body was permeated by Manas, Buddhi appeared in the etheric body and the Father-Principle in the physical body. This working went so far that a brain could be formed, up to the point where the being learned to say “I”. That was the case with the Ur-Semites.’
• 4 . Light on the Path, by Mabel Collins (1851–1927) a theosophical writer acknowledged by Rudolf Steiner by an exegesis to the work in question. (Printed in his: Guidance in Esoteric Training, Rudolf Steiner Press, London, 1972).
• 5 . Rudolf Steiner here draws his Heraclitus quotation from a work on philosophy by Vincent Knauer.

A few more reflections on the lost temple. We must regard Solomon's temple as the greatest symbol. Now the point is to understand this symbol. You know the course of events from the Bible, how it began. In this case, we are not dealing with mere symbols, but in fact with outward realities, in which, however, a profound world-historic symbolism finds its expression at the same time. And those who built the temple were aware what it was meant to express.

Let us consider why the temple was built. And you will see that each word in the Bible's account of it¹ is a deeply significant symbol. In this you need only consider in what period the building was erected. Let us particularly recall the Biblical explanation for what the temple was to be. Yahveh addressed this explanation to David: ‘A house for My Name’—that is, a house for the name Yahveh. And now let us make clear what the name Yahveh signifies.

Ancient Judaism became quite clear, at a particular time, about the holiness of the name Yahveh. What does it mean? A child learns, at a certain moment in its life, to use the word ‘I’. Before that, it regards itself as a thing. Just as it gives names to other things, so it even calls itself by an objective name. Only later does it learn to use the word ‘I’. The moment in the lives of great personalities when they first experience their own ‘I’, when they first become aware of themselves, is charged with significance. Jean Paul recounts the following incident:² as a small boy he was once standing in a barn in a farmyard: at that moment he first experienced his own ‘I.’ And so serene and solemn was this instant for him, that he said of it: ‘I then looked into my innermost soul as into the Holy of Holies.’

Mankind has developed through many epochs and everyone conceived themselves in this objective way up to Atlantean times; only during the Atlantean epoch did man develop to the stage where he could say ‘I’ to himself. The ancient Hebrews included this in their doctrines.

Man has passed through the kingdoms of Nature. Ego consciousness rose in him last of all. The astral, etheric and physical bodies and the ego together form the Pythagorean square. And Judaism added thereto the divine ego which descends from above, in contrast with the ego from below. Thus, a pentagon has been made out of the square. This was how Judaism experienced the Lord God of its people, and it was therefore a sacred thing to utter the ‘Name’. Whereas other names, such as ‘Elohim’ or ‘Adonai’, came increasingly into use, only the anointed priest in the Holy of Holies was allowed to utter the name ‘Yahveh.’³ It was in the time of Solomon that ancient Judaism came to the holiness of the name Yahveh, to this ‘I’ which can dwell in man. We must take Jehovah's challenge to man as something that sought to have man himself made into a temple of the most holy God. Now we have gained a new conception of the Godhead, namely this: the God which is hidden in man's breast, in the deepest holiness of man's self, must be changed into a moral God. The human body is thus turned into a great symbol of the Inner Sanctuary.

And now an outward symbol had to be erected, as man is God's temple. The temple had to be a symbol,illustrating man's own body. Therefore, builders were sent for—Hiram-Abiff—who understood the practical arts that could transform man himself into a god. Two images in the Bible relate to this: one is Noah's Ark, and the other is the Temple of Solomon.⁴ In one way both are the same, yet they also have to be distinguished.

Noah's Ark was built to preserve mankind for the present stage of human existence. Before Noah, man lived in the Atlantean and Lemurian epochs. At that time he had not built the ship which was to carry him across the waters of the astral world into earthly existence. Man came by the waters of the astral world, and Noah's Ark carried him over. The Ark represents the construction built by unconscious divine forces. From the measurements given, its proportions correspond to those of the human body, and also with those of Solomon's Temple.⁵

Man has developed beyond Noah's Ark, and now he has to surround his higher self with a house created by his own spirit, by his own wisdom, by the wisdom of Solomon.

We enter the Temple of Solomon. The door itself is characteristic. The square used to function as an old symbol. Mankind has now progressed from the stage of four-foldness to that of five-foldness, as five-membered man who has become conscious of his own higher self. The inner divine Temple is so formed as to enclose the five-fold human being. The square is holy. The door, the roof and the side pillars together form a pentagon.^{6, 7} When man awakens from his fourfold state, that is, when he enters his inner being—the inner sanctuary is the most important part of the temple—he sees a kind of altar; we perceive two cherubim which hover, like two guardian spirits, over the Ark of the Covenant, the Holy of Holies; for the fifth principle [of man's being], which has not yet descended to earth, must be guarded by the two higher beings—Buddhi and Manas. Thus man enters the stage of Manas development.

The whole inner sanctuary is covered in gold, because gold has always been the symbol of wisdom. Now wisdom enters the Manas stage. We find palm leaves as the symbol of peace. That represents a particular epoch of humanity, and is inserted here as something which only came to expression later, in Christianity. The temple leaders guarded this for itself, in this way suggesting something to do with later developments.

Later, in the Middle Ages, the idea of Solomon's Temple was revived again in the Knights Templars,⁸ who sought to introduce the Temple thinking in the West. But the Knights Templars were misunderstood at that time (e.g. trial of Jacques Molay, their Grand Master). If we wish to understand the Templars, we must look deeply into human history. What the Templars were reproached with in their trial rests entirely on a major misunderstanding. The Knights Templars said at the time: ‘Everything we have experienced so far is a preparation for what the Redeemer has wished for. For,’ they continued, ‘Christianity has a future, a new task. And we have the task of preparing the various sects of the Middle Ages, and humanity generally, for a future in which Christianity will emerge into a new clarity, as the Redeemer actually intended that it should. We saw Christianity rise in the fourth cultural epoch; it will develop further in the fifth, but only in the sixth is it to celebrate the Glory of its resurrection. We have to prepare for that. We must guide human souls in such a way that a genuine, true and pure Christianity may come to expression, in which the Name of the Most High may find its dwelling place.’

Jerusalem was to be the centre and from there the secret concerning the relationship of man to the Christ should stream out all over the world. What was represented symbolically by the temple should become a living reality. It was said of the Templars, and this was a reproach to them, that they had instituted a kind of star-worship, or, similarly, a sun-worship . However, a great mystery lies behind this. The sacrifice of the Mass was originally nothing else but a great mystery. Mass fell into two parts; the so-called Minor Mass, in which all were allowed to take part; and, when that had ended, and the main body [of the congregation] had gone away, there followed the High Mass, which was intended only for those who wished to undergo occult training, to embark on the ‘Path’. In this High Mass the reciting of the Apostolic Creed took place first; then was expounded the development of Christianity throughout the world, and how it was connected with the great march of world evolution.

The conditions on earth were not always the same as today. The earth was once joined to the sun and the moon. The sun separated itself, as it were, and then shone upon the earth from outside. Later, the moon split away. Thus, in earlier times, the earth was quite a different kind of dwelling place for man. Man was quite different physically, at that time. But when the sun and the moon split off from the earth, the whole of man's life underwent a change. Birth and death took place for the first time, man reincarnated for the first time, and for the first time the ego of man, the individuality, descended into the physical body, to reincarnate itself in continuous succession. One day that will cease again. The earth will again become joined to the sun, and then man will be able to pass through his further evolution on the sun. Thus we have a specific series of steps, according to which the sun and man move together. Such things are connected with the progress of the sun across the vault of heaven.

Now everything that happens in the world is briefly recapitulated in the following stages. Everything has been repeated, including the evolution of the global stages in the first, second and third Great Epochs. *See scheme at the end of the notes to lecture 10. It came about, then, that man descended into reincarnation. The sun split away [from the earth] during the time of transition from the second to the third Great Epoch, the moon during the third epoch [Lemuria]. Now the earth develops from the third to the sixth epoch, when the sun will again be joined to the earth. Then a new epoch will start in which man will have attained a much higher stage and will no longer incarnate.

This teaching concerning the course of evolution came into the world through religion in the shape of the story of Noah's Ark. In this teaching, what was to happen in the future was foreshadowed. The union of the sun with the earth is foreshadowed in the appearance of Christ on earth. It is always so with such teachings. For a time what happens is a repetition of the past, then the teaching begins to be a prefiguring of the future. Each individual cultural epoch, as it relates to the evolution of consciousness for each nation, is connected with the progression of the sun through the zodiac.

You know that the time of transition from the third to the fourth cultural epoch was represented by the sign of the Ram or Lamb. The Babylonian-Assyrian epoch gathered together in the sign of the Bull all that was important for its time. The previous Persian age was designated in the constellation by the sign of the Twins. And if we go still further into the past we would come to the sign of the Crab for the Sanskrit culture. This epoch, in which the sun was in Cancer at the time of the spring equinox, was a turning point for humanity. Atlantis had been submerged and the first Sub-Race [cultural epoch] of the fifth Great Epoch had begun. This turning point was denoted by the Crab. The next cultural epoch similarly begins with the transition of the sun into the sign of the Twins. A further stage of history leads us over into the culture of Asia Minor and Egypt, as the sun passes into the sign of the Bull. And as the sun continues its course through the zodiac, the fourth cultural epoch begins, which is connected in Greek legend with the Ram or Lamb (the saga of Jason and the search for the Golden Fleece). And Christ Himself was, later on in early Christian times, represented by the Lamb. He called Himself the Lamb.

We have traced the time from the first to the fourth-cultural epoch.⁹ The sun proceeds through the heavens, and now we enter the sign of the Fishes, where we are ourselves at a critical point. Then, [in the future], in the time of the sixth epoch, the time will arrive when man will have become so inwardly purified that he himself becomes a temple for the divine. At that time the sun will enter the sign of the Water Carrier. Thus the sun, which is really only the external expression of our spiritual life, progresses in heavenly space. When the sun enters the sign of the Water Carrier at the spring equinox, it will then be understood completely clearly for the first time.

Thus proceeded the High Mass, from which all the uninitiated were excluded. It was made clear to those who remained that Christianity, which began as a seed, would in the future bear something quite different as fruit, and that by the name Water Carrier was meant John [the Baptist] who scatters Christianity as a seed, as if with a grain of mustard seed. Aquarius or the Water Carrier means the same person as John who baptised with water in order to prepare mankind to receive the Christian baptism of fire. The coming of a ‘John/Aquarius’ who would first confirm the old John and announce a Christ who would renew the Temple, once the great point of time should have arrived when Christ will again speak to humanity—this was taught in the depths of the Templar Mysteries, so that the event should be understood.

Moreover, the Templars said: Today we live at a point in time when men are not yet ripe for understanding the great teachings; we still have to prepare them for the Baptist, John, who baptises with water. The Cross was held up before the would-be Templar and he was told: You must deny the Cross now, so as to understand it later; first become a Peter, first deny the scriptures, like Peter the Rock who denied the Lord. That was imparted to the aspirant Templar as a preliminary training.

People generally understand so little of all this that even the letters on the Cross are not interpreted aright. Plato said of it that the world soul would be crucified on the world body.¹⁰ The Cross symbolises the four elements. The plant, animal and human kingdoms are built out of these four elements. On the Cross stands: JAM= water = James; NOUR = fire, which refers to Jesus himself; RUACH = air, the symbol for John; and the fourth JABESCHAH = earth or rock, for Peter.

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Thus there stands on the Cross what is expressed in the names of the [three] Apostles [and Jesus]. While the one name J.N.R.I. denotes Christ himself. ‘Earth’ is the place where Christianity itself must at first be brought, to that Temple to which man himself has brought himself so as to be a sheath for what is higher. But this Temple [Gap in text]¹¹

The cock, which is the symbol for both man's higher and lower selves, ‘crows twice’ [Mark 14:30]. The cock crows for the first time when man descends [to earth] and materialises himself in physical substance; it crows for the second time when man rises again, when he has learnt to understand Christ, when the Water Carrier appears. That will be in the sixth cultural epoch. Then man will understand spiritually what he should become. The ego will have attained a certain stage then, when what Solomon's Temple stands for will be reality in the highest sense, when man himself is a temple for Yahveh.

Before that, however, man still has to undergo three stages of purification. The ego is in a threefold sheath: firstly, in the astral body, secondly, in the etheric body, thirdly in the physical body.

As we are in the astral body, we deny the divine ego for the first time, for the second time in the etheric body, and for the third time in the physical body. The first crow of the cock is threefold denial through the threefold sheath of man. And when he has then passed through the three bodies, when the ego discovers in Christ its greatest symbolical realisation, then the cock crows for the second time.

This struggle to raise oneself up to a proper understanding of Christ, first passing through the stage of Peter none of the Templars found it possible, under torture, to make clear to the judges.

At the outset, the Templars put themselves in a position, as if they had abjured the Cross. After all of this had been made clear to the Templar, he was shown a symbolical figure of the Divine Being in the form of a venerable man with a long beard (symbolising the Father). When men have developed themselves, and have come to receive in the Master a leader from amongst themselves, when those are there who are able to lead humanity, then, as the Word of the guiding Father, there will stand before men the Master who leads men to the comprehension of Christ.

And then it was said to the Templars: When you have understood all this, you will be ripe for joining in building the great Temple of the Earth; you must so co-operate, so arrange everything, that this great building becomes a dwelling place for our true deeper selves, for our inner Ark of the Covenant.

If we survey all this, we find images having great significance. And he in whose soul these images come alive, will become more and more fit to become a disciple of those great Masters who are preparing the building of the Temple of Mankind. For such great concepts work powerfully in our souls, so that we thereby undergo purification, so that we are led to abounding life in the spirit.

We find the same medieval tendency as manifested in the Knights Templars, in two Round Tables as well, that of King Arthur, and that of the Holy Grail. In King Arthur's Round Table can be found the ancient universality, whereas the spirituality proper to Christian knighthood had to be prepared in those who guarded the Mystery of the Holy Grail. It is remarkable how calmly and tranquilly medieval people contemplated the developing power (fruit) and outward form of Christianity.

When you follow the teaching of the Templars, there at the heart of it is a kind of reverence for something of a feminine nature. This femininity was known as the Divine Sophia, the Heavenly Wisdom. Manas is the fifth principle. the spiritual self of man, that must be developed, for which a temple must be built. And, just as the pentagon at the entrance to Solomon's Temple characterises the fivefold human being, this female principle similarly typifies the wisdom of the Middle Ages, This wisdom is exactly what Dante sought to personify in his Beatrice. Only from this viewpoint can Dante's Divine Comedy be understood. Hence you find Dante, too, using the same symbols as those which find expression in the Templars, the Christian knights, the Knights of the Grail, and so on. Everything which is to happen [in the future] was indeed long since prepared for by the great initiates, who foretell future events, in the same way as in the Apocalypse, so that souls will be prepared for these events.

According to legend we have two different currents when humanity came to the Earth: the children of Cain, whom one of the Elohim begat through Eve, the children of the Earth, in whom we find the great arts and external sciences. That is one of the currents; it was banished, but is however to be sanctified by Christianity, when the fifth principle comes into the world. The other current is that of the children of God, who have led man towards an understanding of the fifth principle. They are the ones that Adam created. Now the sons of Cain were called upon to create an outer sheath, to contain what the sons of God, the Abel-Seth children, created.

In the Ark of the Covenant lies concealed the Holy Name of Yahveh. However, what is needed to transform the world, to create the sheath for the Holy of Holies, must be accomplished again through the sons of Cain. God created man's physical body, into which man's ego works, at first destroying this temple. Man can only rescue himself if he first builds the house to carry him across the waters of the emotions, if he builds Noah's Ark for himself. This house must set man on his feet again. Now those who came into the world as the children of Cain are building the outward part, and what the children of God have given is building the inner part.

These two streams were already current when our race began ... [Gap]¹²

So we shall only understand theosophy when we look upon it as a testament laying the ground for what the Temple of Solomon denotes, and for what the, future holds in store. We have to prepare for the New Covenant, in place of the Old Covenant. The old one is the Covenant of the creating God, in which God is at work on the Temple of Mankind. The New Covenant is the one in which man himself surrounds the divine with the Temple of Wisdom, when he restores it, so that this ‘I’ will find a sanctuary on this earth when it is resurrected out of matter, set free.

So profound are the symbols, and so was the instruction, that the Templars wanted to be allowed to confer upon mankind. The Rosicrucians are none other than the successors to the Order of the Templars, wanting nothing else than the Templars did, which is also what theosophy desires: they are all at work on the great Temple of Humanity.

• 1 . First Book of Kings, Chapters 5–7. Second Book of Chronicles, Chapters 3–4. Ezekiel, Chapters 40–42.
• 2 . Jean Paul (pseudonym for Jean Paul Friedrich Richter) 1763–1825, poet, writer of novels, and thinker. The episode here related was recorded in his childhood reminiscences.
• 3 . This took place once a year on the Day of Atonement. Leviticus, Chapter 16, verses 29–34: ‘And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year.’
• 4 . According to notes of a lecture by Rudolf Steiner given in Cologne on 28th December 1907 (not yet published in German, but intended for inclusion in Volume 101 of the complete edition) he there states:
  
  ‘Were we to take millennia into account rather than centuries, we would observe how the form of the human body undergoes change according to the thoughts, feelings, and conceptual criteria of previous millennia; and the mighty leading powers of evolution give to man the right concepts at the right time, so that even the human form becomes transformed ...
  
  ‘How did the whole length, breadth and height of the physical body of today actually evolve? It is a result of what was at first contained in the astral and etheric bodies. That was where the thoughts, pictures, feelings, etc., at first resided. You will better be able to understand what I have to say if you call to mind a process which takes place immediately after physical death. It happens then that the physical body is at first forsaken by the etheric and astral bodies. Sleep consists in the fact that the astral body and ego withdraw leaving the physical body and ether body lying in bed. Death is differentiated from sleep through the fact that in the former state the physical body alone remains behind on the bed and the ether body withdraws along with the other two members of man's being. A strange phenomenon then takes place which could be described as a sensation, but which is connected with a kind of concept: the person feels as if he were expanding and then the memory-tableau occurs; but before that happens he feels himself expanding in all directions—he gains dimension on all sides.
  
  ‘This viewing of his ether body in huge dimensions is a very important concept; for it had to be induced into Atlantean man at a time when his etheric body was not so closely knit up with his physical body as it was to be in post-Atlantean times. This concept which occurs in man at death today had first to be aroused in him at that time. If a person were to visualise the approximate dimensions which are experienced by man today when he expands at death, then he has built up the motive, the thought form, which is able to bring his physical body into approximately its present form. If, therefore, the true measurements were held up in front of a person whose etheric body was at times separated from his physical body, they would take on the form that the physical body has today. And this form would have been induced into man primarily by those who are leaders of mankind's development. The exact account of this is contained in the various stories of the flood, particularly the Biblical account. If you were to visualise man more or less surrounded by those forms which the etheric body must have in order that the physical body can be built up according to its proper dimensions, then you would have the same dimensions as Noah's Ark.
  
  ‘Why are the exact measurements of Noah's Ark given in the Bible? So that man, who was to be the bridge from Atlantean times to post-Atlantean times, would have a structure—300 cubits long, 50 cubits broad, 30 cubits high—which he must have around him in order to build up the proper thought form, to develop the right motive, out of length, breadth and height, to build up the post-Atlantean body in the right way. There you have a symbol from which the dimensions of your present-day body have been taken and which are the result of the thought form which Noah experienced in the Ark. It is not for nothing that Noah was placed in the Ark and that the Ark was described in this way. The Ark was built thus so that the human body could be properly formed in post-Atlantean times. The whole of mankind was reared in the use of effective symbols. Man carries with him at the present day the measurements of Noah's Ark. When man stretches his hands upwards the measurements of the Ark come to expression in the measurements of man's present-day body. Now man has evolved from Atlantis to post-Atlantis. In the epoch which will follow ours, the sixth epoch, man's body will again be quite differently formed; and today, too, man must experience those thought forms which will enable him to create for the next epoch the motives to provide the proper measurements for the bodies. That must be presented to man. Today the measurements of man's body are in the proportion 300 to 50 to 30. In the future his body will be built up quite differently. What will supply present-day man with the thought form for building up his future body? That is also told us. It is the measurements of the Salomonic Temple. And these measurements of the Salonionic Temple, when realised in physical form, represent, with profound symbolical significance, the whole physical Organisation of the man of the next epoch, the sixth great epoch.
  
  ‘Everything which is effective in mankind takes its start from inside the human being, not from outside. What appears as thought and feeling at one period is outward form in the next. And the individualities who guide mankind must implant the thought forms into him many thousands of years in advance, if they are to become outward reality later. There you have the working of the thought forms which are activated by such symbolical figures. They have a very real meaning.’
• 5 . It has not been possible to identify the literary source to which Rudolf Steiner here refers.
  
  In the Cabbala of Agrippa von Nettesheim (Scheible edition, Stuttgart, 1855), it is stated in the chapter concerning ‘The Measurement, Relationship and Harmony of the Human Body:’
  
  Yes, God himself instructed Noah in the building of the Ark according to the measurements of the human body, just as he himself incorporated into the whole world-mechanism the symmetry of man; and therefore the latter is called the macrocosm, the former the microcosm. With reference to the above some microcosmologists determine the measurements of the human body as being six foot, the foot being ten degrees and the degree being five minutes; this amounts to sixty degrees or 300 minutes, the same number of geometrical cubits as, according to the description of Moses, were contained in the length of the Ark. just as the human body, however, has a length of 300 minutes, a breadth of 50 and a thickness of 30, so had the Ark of Noah not only a length of 300 cubits, but also a width of 50 and a depth (or height) of 30, from which it will be seen that there is a relationship of 6 to 1 of the length to the breadth, 10 to 1 of the length to the depth and 5 to 3 of the breadth to the depth.’
  
  Further to this, Franz Coci in his work: Detailed Calculation of the Three Dimensions of Noah's Ark from the Standpoint of Geometry and Mechanics, (translated from Polish into German by Wenzel Bauernopl, Bilin, 1899), demonstrated mathematically that: ‘The only fitting and possible relationship of width to height of a four-sided hollow body, which combines the use of the least amount of material with the greatest stability, would be to take 5 (more exactly 5.322232) for the width and for the height 3 (more exactly 2.967768) equal parts. And this is the ratio in which the Ark actually was built.’
• 6, . The version here translated is the version from the notes of Berta Reebstein-Lehmann. Walter Vegelahn's version is only fragmentary. It is rendered thus: ‘The ... Temple is so formed that it encloses the fivefold human being. That ... is the most important thing about the Temple. The square is holy, the roof, the roof-covering and the side pillars together form ... In front of the altar stood two cherubim.’
• 7. First Book of Kings, Chapter 6, verse 31: ‘And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.’ The gloss referring to ‘fifth part’ gives the alternative ‘five-square.’
  
  Emil Bock in his Old Testament History, Volume 3, in speaking about the Temple of Solomon says:
  
  ‘The third, inmost chamber in the west, the Holy of Holies (Debir), was screened by a wooden partition containing a pentagonal doorway and covered by a curtain of four colours.’
• 8 . See in this connection Rudolf Steiner's later and more detailed accounts of the Templars, e.g., lecture of 2nd October 1916 in Dornach (‘The Templars,’ copy Z 156), also: lecture of 25th September 1916, (sixth lecture of the series R. 45): Inner Impulses working in the Evolution of Mankind.
• 9 . The text is quite plainly only preserved in an incomplete form. In connection with the cultural epochs and the course of the sun through the zodiac see Rudolf Steiner's lecture given in Dornach, 8th January 1918, in the lecture course entitled: ‘Ancient Myths,’ (RSE 564).
• 10. Rudolf Steiner often quotes this passage from Timaeus, but he gives it in the formulation which Vincenz Knauer uses, a Viennese philosopher personally known to him, whose book: Die Hauptprobleme der Philosophic ... etc: (‘The Development and Partial Solution to the Main Philosophical Problems from The time of Thales to Robert Hamerling’), formed part of his personal library. In this particular version the passage here quoted has the following wording: ‘God laid this soul in cross-formation through the universe and spread out over it the world body.’ In the English translation of this passage (Penguin Classics, 1971, p. 48) it reads as follows: ‘He then took the whole fabric and cut it down the middle into two strips, which he placed crosswise at their middle points to form a shape like the letter X; he then bent the ends round in a circle and fastened them to each other opposite the point at which the strips crossed, to make two circles, one inner and one outer.’
  
  In the opinion of the Ancients there were two circles of greatest significance in the universe: the heavenly equator and the ecliptic. The translator of the copy which was in the possession of Rudolf Steiner, (Vincenz Knauer), makes a comment on the passage in question which reads as follows: ‘And so, in the arguments of Plato it is the soul itself which, as a result of a mysterious process, spreads itself out in the spatial image of the ecliptic and the equator. If the position of these two largest circles to one another is visualised in the form of the Greek letter X (Chi—thought of as lying horizontally) then that would be a very appropriate comparison. For these two circles cut one another at an angle of 23 1/2 degrees. The motion of the equator is in the direction from east to west (when the observer faces north), but the motion of the ecliptic is from west to east.’ In addition to this it may be said that the Church Father Justin the Martyr, C 100—C 165, in the first of his Apologies, points to the fact that the source of Plato's teaching regarding—world creation was, in all probability, the account of the raising of the brazen serpent in the wilderness by Moses (Chapter 21, verses 4–9).
• 11. This passage is very incomplete. In the Vegelahn text there are only the words as given above. In the text given by Reebstein it continues: ‘But the Temple is not yet understood by man,’ perhaps the correct rendering should be: ‘But the building of the Temple is not yet understood by man.’
• 12. In the Vegelahn text this sentence finds an incomplete continuation: ‘These two streams already made themselves felt at the beginning of our race—the old stream which entered evolution at a time when the gods were still engaged in creating the world, and the second ... which must always continue to build in this Temple of Wisdom ...’

May I speak to you today about something which is subject to many misunderstandings and about which many extraordinary errors are spread abroad. Most of you know that I have already spoken¹ on the same subject on the occasion of our General Meeting this year, and that, at that time, following an ancient occult practice, I spoke separately to men and to women. For specific reasons which could probably become still clearer from the lecture itself, I have departed today from this ancient custom, and, indeed, because the very thing that motivated me both then and now to discuss this matter is connected with the [prospect] that sooner or later—hopefully sooner—this ancient custom will be abandoned altogether.

I said: many misunderstandings have circulated about the subject. I need only mention one fact out of my own life to show you that it really is not exactly easy today to get beyond what are bluntly the bizarre and superstitious notions in existence about it. On the other hand, I need only say how easily, how unbelievably, one can put one's foot in it, when dealing with these extraordinary facts.

May I simply recall an incident in my life. Perhaps you will scarcely credit it, and yet it is true. It is now some seventeen or eighteen years ago² that I was in company with university professors, and some particularly gifted poets. Among the professors, there were also some theologians, from the theological faculty of the university in question. They were Catholics. Now, in this company, the following was said, not without foundation, and in all seriousness, that one of these theologians, a very erudite man, would not go out at night any more, because he believed that the Freemasons would be on the loose. The man in question represented a major department; but he did not tell the story, a colleague did. He went on to relate that while he was in Rome, a number of monks of a particular order—there would have been eleven, twelve or thirteen of them—had vouched on oath for the [truth of the] following event.

In Paris an eminent bishop had preached a sermon in which he had spoken of the terrible danger to the world of the Order of Freemasons. After the sermon a man came to him in the sacristy and said that he was a Freemason and could give the bishop a chance to witness a meeting of the Lodge. The bishop assented, saying to himself: I will, however, take some holy relics with me, so that I am protected.—Then a meeting place was arranged. The man in question led the bishop into the Lodge, where a hiding place was pointed out to him, from which he could observe all that took place. He placed himself in position, held the Holy Relics in front of him and waited for whatever would befall. What he then saw, was related in the following way. I emphasise that some of those in the company thought it all rather doubtful at the time.

The Lodge was then opened. (It bore in reality the name ‘Satan's Lodge’—though it had quite a different name in the outside world.) Then a remarkable figure appeared. By ancient custom—how he knew this custom, he did not relate—the figure did not walk. (It is indeed well known that spirits do not walk, but glide, so many believe.) This remarkable figure opened the session. The bishop would on no account divulge what happened next—it became too terrible—but he called upon the whole power of the relics and there was a rumbling like thunder through all the rows [of seats], the call resounding: We are betrayed!—and the one who had opened the session disappeared. Briefly, a brilliant victory of episcopal powers over what was to be done, one supposes.

This was discussed as a completely serious matter³ [in the company]. You can see from that, that there arc people today, perhaps gentlemen more erudite than many others, well-known people, who nevertheless take the view that this sort of thing can happen in Freemasonry.

Now what happened was⁴ that in the mid-eighties a French book appeared, which represented the secrets of the Freemasons in a most gruesome way, making them certainly more gruesome than secret. This book particularly revealed how the Freemasons celebrated Black Mass. This book was a ploy by a French journalist called Leo Taxil. He stirred up a lot of dust by bringing in a Miss Vaughan as a witness. The result of all this was that the Church found the Freemasons and their nocturnal intrigues so dangerous that they felt it necessary to found a world society against Freemasonry. A kind of council was held in Trent; although it was not a real council, it was dubbed ‘The Second Council of Trent. It was attended by many bishops and hundreds of priests; a cardinal presided. [The Congress became a major coup for Taxil.] But afterwards rebuttals were published, after which Mr Taxil revealed that the entire contents of his books, including the people mentioned in them, were his own invention.

You see, there are plenty of opportunities for incurring censure over such things. This was one of the worst cases of a body with a world-wide reputation doing so. From it you have to draw at least one conclusion; that hardly anything is really known about the Freemasons. For if something was known about them it would be easy to become informed, and then such rubbish could not gain currency.

Indeed, this or that opinion about Freemasonry predominates in large sections of the public. Today, to be sure, it is not all that difficult to form an opinion, as there is already a tolerably abundant literature, written partly by those who have studied many documents, but in part also containing things which the Freemasons would say had been brought into the open by turncoats. Anyone who concerns himself to any extent with this literature will draw some sort of conclusion from what it deals with. However, one can rule out coming to a correct conclusion from it, since it is still pre-eminently true what Lessing, who was himself a Freemason, said.⁵ When he was accepted, the Worshipful Master asked him: ‘Now you see, don't you, that you have not been initiated into anything particularly subversive or anti-religious?’ To which Lessing replied: ‘Yes, I must admit that I haven't learnt any such thing. I would in fact have been glad to do so, for then, at least, I would have learned something.’

That is the statement of a man who was able to consider the matter with the right understanding, and who admitted that he had learned precisely nothing from what took place there. You can at least draw the conclusion from that, that those who are not Freemasons know nothing [about it], since even those who are Freemasons know nothing of any importance. They generally get the impression that they have gained nothing in particular from it. And yet it would be quite wrong to make such an inference.

Now there is still another opinion, which has little to do with real Freemasonry. In a text appearing in 1875,⁶ the author claims that Adam became the first Freemason. One can hardly go further back than the first man in searching for the founder of an association.

Others claim that Freemasonry is an old Egyptian art; in short, that it is what has always been known as the ‘Royal Art,’ and this is indeed placed by some back in primeval times. Finally, many rites—for thus the symbolic ways and manners of the Freemasons are designated—bear Egyptian names, and so from these names you may infer that something deriving from ancient Egyptian culture is involved. At least the opinion is widely held, both in and out of Freemasonry, that it is something very ancient.

Now Freemasonry is something which can indeed provide people with scope for reflection. The name itself connects with two perceptions differing totally from each other. Some claim—and they are no very great party within Freemasonry—that all Freemasonry originated in the work done by masons, in the craft of erecting buildings; while the other opinion considers this to be a childish and naive conception and claims that Freemasonry was in reality always an art to do with the soul; and that the symbols taken from the work of masons—such as, for example, apron, hammer, trowel, chisel, compass, rule, square, plumb-line, spirit-level, etc.—are to be seen as symbolic of soul development. Thus, by the expression ‘Masonry’ is to be understood nothing else than the building of the inner person, the work on the perfection of self. If you talk with a Freemason today, you can then experience him telling you that it is a childish and naive outlook that believes that Freemasonry has ever had anything to do with the work that masons do. On the contrary, it has never concerned itself with anything else than these things: the building of the Wonder Temple, which is the theatre of the human soul, the work on the human soul itself, which has to be perfected, and the art which one must apply to all this. Now all this is expressed in these symbols, so as not to expose it to profane eyes.

Looked at from our contemporary standpoint, both of these views are wholly and utterly wrong, and are so for the following reasons. As regards the first opinion, present day man—in talking about the Freemasons having derived from the work of building—no longer conceives himself to be as significant as he properly should; as for the second opinion, that the symbols are only there to serve as metaphors for the work on the soul, this opinion—even though it is regarded by most Freemasons as something quite irrefutable—is, when properly conceived, a nonsense. It is much more correct to link Freemasonry with the work of building, not, indeed, as architecture or construction are thought of today, but in a fundamentally deeper sense.

Today there are broadly two trends in Freemasonry. The one is represented by far the larger number of those calling themselves masons today. And this majority trend claims now that all masonry is comprised in what it terms the so-called Symbolic or Craft Masonry. Its principal outward characteristic is that it is divided into three degrees, the apprentice, journeyman and master degrees; as for the inward characteristics, we will have something to say presently. Apart from these Craft Masons, there are still quite a number of masons who maintain that Craft Masonry is only a product of the decline of the great universal masonic idea. [They consider] it would be a falling away from this great masonic idea, if it is claimed that masonry comprises only these three Symbolic or Craft degrees; whereas in fact the essence, the fundamental meaning of Freemasonry lies in the so-called Higher Degrees, which are best preserved in the so-called Scottish or Accepted Rite, which, in a particular respect, still conserves [a relic of] what is called the Egyptian, the Misraim or the Memphis Rite.⁷

Thus we have two tendencies confronting each other: the Craft Masonry, and the Higher Degree masonry. The Craft- Masons claim that the Higher Degrees are nothing but a frippery based in human vanity, that takes pleasure in having something special, something spiritually aristocratic, with its ascent from degree to degree, and its pride in the possession of the eighteenth or twentieth or still higher degree.

Now you have already become acquainted with quite a bundle of things likely to lead to misunderstandings.

The Higher Degree Freemasonry traces itself back to the old Mysteries, to the procedures which to the extent possible we have described and will describe, in our theosophy; procedures which have been in existence since primordial times and still exist today, and which have preserved the higher super-sensible knowledge for mankind. This super-sensible knowledge, accessible to men, would be transmitted [by] those who could attain entry to these Mystery centres; for certain super-sensible powers were developed in them, enabling them to see into the super-sensible world. These primordial Mysteries—they have become something else nowadays, and we do not want to speak of that now—contained the original seed for all later spiritual culture. For what was enacted in these primordial mysteries was not what constitutes human culture today.

If you wish to understand present-day culture and immerse yourself in it, you will find that it divides into three realms—the realm of wisdom, the realm of beauty and the realm of strength. The whole extent of spiritual culture is in fact contained in these three words. Therefore they are known as the three pillars of human culture. They are the same as the three Kings in Goethe's fairy story of the Green Snake and the Beautiful Lily⁸ —the Gold King, the Silver King and the Brass King. This is connected with Freemasonry being called ‘the Royal Art.’ Today these three realms are separated from each other. Wisdom is essentially contained in what we call science; beauty is essentially embodied in what we call art; and what, in Freemasonry terms, is known as Strength is contained in the regulated and organised living together of humanity in the State. The Freemason subsumes all this in the relation of the will to these three principles, wisdom, beauty and strength.

What they [these three principles] were to give to humanity was in primeval times bestowed on the candidate for initiation by the revelation of the Mystery secrets. We arc now looking back to a time when religion, science and art had not yet become separated, but when they were still combined. In fact, to anyone who can see supersensibly, astrally, these three principles are not for him separate; wisdom, beauty and the domain of the will impulses are for him one unity—On the higher realms of vision there is no abstract science; only a science which exists in pictures, in that which has only a shadowy existence in the [external] world, and finds a shadowy expression in the imagination. What can [now] be read in books, in this or that record of the Creation [about the origin of the world and of humanity I, was not described; instead it was brought before the eyes of the pupil in living pictures, in magnificent harmonious colour. And what the pupil would perceive as wisdom was art and beauty at the same time, was something which stirred his feelings to greater heights than we experience in front of an exquisite work of art. The yearning for truth and beauty, wisdom and art, and the religious impulse as well, [all] developed themselves simultaneously. The artist's eye looked at what was enacted [in the Mysteries]⁹ and he who sought piety found the object of his religious ardour in these high events that were enacted before his eyes. Religion, art and science were one.

Then came the time when this unity split itself up into three cultural provinces; the time when the intellect went its own way. Science arose at the same time when the Mysteries which I have just described lost their importance. You know that Western philosophy and science, science proper, began with Thales. That is the time when it first developed out of the former fullness of the life of the Mysteries. Then also began what in the Western sense is conceived of as art; for Greek dramatic art developed itself out of the Mysteries. Whereas in India, up to the time of the Egyptian cult,¹⁰ one was concerned with the suffering and death of gods, with the great Greek tragedian-poets, such as Aeschylus, Sophocles, etc., we are dealing with individual human beings, who are images of the great Godhead. Through these human beings, the pupils of the Mysteries reconstructed the suffering, struggling and needy Godhead, thus displaying God to the human audience through their human imagery.

Whoever wants to understand what Aristotle meant by purification, catharsis,¹¹ must interpret the concept by means of the astral, by means of the secrets of the Mysteries. The expressions which he employs for tragedy [by way of explaining it] are a dim reflection of what the pupils learnt in the Mystery [schools]. Remember how Lessing investigated the soul forces of fear and compassion that are to be aroused through tragedy. That has furnished the material for many a great and learned discussion since the days of Lessing. [For the Mystery pupil] these emotions would be aroused in reality, when God was portrayed to him in his passage through the world. The passions present [deep] in the human soul were thereby straightforwardly stirred up and drawn out, just as one induces a fever and brings it to its culmination. This led to purification so as to be able to proceed to rebirth. All this appeared in shadow images in the ancient Greek tragedies. Just as with science, so has art, too, developed out of these ancient Mysteries.

It is to these ancient Mysteries that the Higher Degree Freemasons trace back their origin. In their higher degrees they have nothing else than an imitation of the higher degrees of the Mysteries, into which the Mystery candidate was gradually initiated. Now we can also understand why the Craft Freemasons insist so much that there should be no more such higher degrees. Actually, the higher degrees have more or less lost their meaning in Freemasonry in recent centuries. What has taken place in culture during recent centuries has been largely uninfluenced from this quarter. But there was a time when the great cultural impulses issued precisely from what Freemasonry should be. in order to understand this, we must look a little deeper into an age to which I have often referred already here, but now wish to mention in a masonic context, that is, the twelfth century of our European cultural development.

At that time occultism, appearing under a variety of names, played a much greater role in the contemporary culture than anyone could ever imagine today. But all these different names are no longer relevant today, and I will indeed explain why. By an example from Freemasonry itself, I will show you why these names contribute nothing essential to understanding the matter.

What I am now about to relate, anyone can experience if they become an apprentice Freemason; and, since these things are known, at least by name, I am able to speak about them.

A customary practice is what is known as ‘tyling.’ When the Lodge is opened and the Worshipful Master has taken his seat and the Outer Guard is at his post, the first question of the Worshipful Master is: Has the Lodge been tyled? The number of Freemasons who understand what this expression means are probably very few. Since the matter is simple, I can indeed give you an explanation of the term. At the time of which I am speaking, to be a Freemason meant to stand in vehement opposition to everything that commanded outward, official power. Therefore it was necessary to conduct the affairs of the Freemasons, with exceptionally great caution. Precisely for this reason, it was at that time necessary for Freemasonry to appear under various names which sounded harmless. Among other names they called each other ‘Brethren of the Craft’ and so on. Today Freemasonry has accomplished a large part of what it then set out to do. Today it is itself officially a power in the world.

If you ask me what Freemasonry is really about, I must answer with abstract words; it consists in this, that its members aim to anticipate in thought by several centuries the events that are to occur in the world; and to perfect the high ideals of humanity in a fully conscious way, so that these ideals are not just abstract ideas.

Today, when a Freemason talks about ideals and one asks him what he means by the highest ideals, he will say that the highest ideals are wisdom, beauty and strength; which, however, on further consideration, is usually nothing but a form of words. If at that time—or now indeed—the discussion about these ideals is with someone who actually understands something about this, then the discussion will be about something quite specific—about something so specific that it relates to the course of events in the coming centuries, in the same way as the thoughts of an architect building a factory relate to the factory when finished.

At that time [in the twelfth century] it was dangerous to know [in advance] what was to happen later. Hence it was necessary to make use of harmless sounding words, as a cover. And that is also where the expression originated, ‘Is the Lodge tyled?’, which means, in effect, ‘Are only those present who know the meaning of the things which have to be implanted in the future development of mankind by Freemasonry?’ For each had to reflect that they must never let themselves be recognised as Freemasons when they appeared in public. This precautionary rule, then essential, has been maintained until our time. Whether many Freemasons know what is meant thereby, is questionable. Most think it is some sort of verbal formality, or they interpret more or less astutely. I could give you countless more such examples that would show you how outer circumstances have led to the adoption of practical rules for which people now try to discover some deep symbolic explanation.

But now for the very heart of what was attempted in the twelfth century. That is expressed in the deeply significant Saga of the Holy Grail,¹² of that enchanted vessel which is said to have come from the distant East, and to have the power to rejuvenate people, to bring the dead back to life, and so on.

Now what is the Holy Grail—in Freemasonry terms—and what is it that lies at the bottom of the whole saga? We shall best be able to understand what it is all about if we call to mind a symbol of certain Freemasonry associations, a symbol misunderstood today in the coarsest way imaginable. It is a symbol taken from sexual life. It is absolutely true that precisely one of the deepest secrets of Freemasonry has a symbol taken from sexual life; and that many people who try to explain such symbols today are only following their own sordid fantasies when they understand these symbols in an impure sense. It is very likely that the interpretation of these sexual symbols will play no small role in times to come, that it is precisely this which will then reveal the parlous state into which the great ancient secrets of Freemasonry have fallen today; and on the other hand, how necessary it is in the present time for the pure, noble and profound basis of the Freemasonry, symbols to be kept sacred and unblemished.

Those of you who heard my recent lecture¹³ at the General Meeting will know that the true original significance of these symbols is connected with the reason for not allowing women to become Freemasons until a short while ago, and the reason for addressing men and women separately on these matters until [just] recently. On the other hand you also know that these symbols are linked—and I particularly stress this—with the two great streams running through the whole world, and rising to the highest spiritual realm; which streams we also encounter as the law of polarity in the forces of male and female.¹⁴ Within that culture which we now have to consider, the priestly principle is expressed in masonic terminology as the female principle in the spiritual realm—in that spiritual realm which is most closely related to cultural evolution. The rule of the priests is expressed by the female [principle]. On the other hand, the male principle is everything which is opposed to this priestly rule; however, in such a way that this opponent has to be considered as the holiest, the noblest, the greatest and the most spiritual [principle] in the world, no less. There are thus two streams with which we have to deal: a female and a male stream. The Freemasons see Abel as representing the female current, Cain, the male.

Here we come to the fundamental concept of Freemasonry, which to be sure is old, very old. Freemasonry developed in ancient times as the opponent of the priestly culture. We must now, however, make clear, in the right way, what is to be understood by priestly culture.

What is involved here has nothing to do with Petty opposition to churches or creeds. Priestliness can show itself in the most completely secular [people]; even what manifests itself today as science, that holds sway in many cultural groups, is nothing else than what is known in Freemasonry terms as the priestly element, though [there are?] other [such groups?] which are profoundly masonic. We must conceive such things, then, in their entire profundity, if we want to appraise them correctly. May I explain by an example how what manifests as science can often be what is denoted in Freemasonry as the priestly element.

Who today among doctors would not scoff if told about the healing properties of the spring at Lourdes? On the other hand, what doctor would not accept as a matter of course that it is wholly reasonable for certain people to go to Wiesbaden or Karlsbad? I know I am saying something fearfully heretical, but then I represent neither the priesthood nor even medicine; however a time is already coming when an unbiased judgment will be pronounced on both. Were there an effective medicine today, faith in the power of healing would be among the things a doctor would prescribe. One patient would be sent to Karlsbad and another to Lourdes, but both for the same reason. Whether you call it great piety on the one hand, or blatant superstition on the other, in the last analysis it is the same thing.

Understood in this way, we can characterise what underlies the priestly principle as refraining from investigating fundamentals, as accepting things as they present themselves from whatever aspect of the world, as being satisfied with what is thus given. The symbol of that for which man does nothing, the proper symbol for what is, in the truest sense of the word, donated to man, that symbol is taken from sexual life. The human being is [indeed] productive there, but what manifests itself in this productive force has nothing to do with human art, with human science or with human ability; from it is excluded everything which causes itself to be expressed in the three pillars of the ‘Royal Art.’ So when some present these sexual symbols to humanity, they want to say: In this symbol, human nature expresses itself, not as man has made it, but as it has been given by the gods. This finds its expression in Abel, the hunter and herdsman, who offers the sacrificial animal, the sacrificial lamb, thereby offering what he himself has done nothing to produce, which came into existence independently of him.

What did Cain, on the other hand, offer? He sacrificed what he had obtained by his own labour, what he had won from the fruits of the earth by tilling the soil. What he sacrificed needed human skill, knowledge and wisdom: that which demands comprehension of what one has done, which is based in a spiritual sense on the freedom of man to decide things for himself. That has to be paid for with guilt, by killing, first of all, the living things which had been,given by Nature or by Divine Powers, just as Cain killed Abel.

Through guilt lies the path to freedom. Everything which is born into the world—upon which man can, at best, act only in a secondary way—everything given to man by Divine Powers, everything which is there without him needing to work at it incessantly; all this is given to us first of all in the Kingdoms of Nature over which we have no control—in those Kingdoms (the Plant, Animal and Human Kingdoms) whose forces are isolated from any human contribution, because in these Kingdoms it is physical reproduction that is involved. All the reproductory forces in these Kingdoms are given to us by Nature. Inasmuch as we take what is living for our use—because we make the world our dwelling place, which developed itself out of what is living—we thereby offer the sacrifice given to us, just as Abel offered the sacrifice given to him.

The symbol for these three Kingdoms is the Cross. The lower beam symbolises the Plant Kingdom, the middle or cross beam, the Animal Kingdom, and the upper beam, the Human Kingdom.

The plant has its roots buried in the earth and directs upwards, in the blossom, those parts which, in man, are directed downwards. It is the reproductive organs of the plant that appear in the blossom. The downward-turned part, the root, is the plant's head, buried in the earth. The animal is the plant turned half way and carries its backbone horizontally, in relation to the earth. Man is the plant turned completely round, so that the lower part is directed upwards.

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This view lies at the basis of all the mysteries of the Cross. And when theosophy shows us how man has to pass, In the course of his evolution, through the various Kingdoms of Nature, through the Plant, Animal and Human Kingdoms, then that is the same thing expressed by Plato in the beautiful words, ‘The World Soul is nailed to the Cross of the World Body.’¹⁵ The human soul is a spark struck from the World Soul, and the human being, as physical human being, is plant, animal and physical man at the same time. Inasmuch as the World Soul has divided itself up into the individual sparks of human souls, it is, as it were, nailed to the World Cross, nailed to what is expressed in the three Kingdoms, the Animal, Plant and Human Kingdoms. Powers which man has not mastered are at work in these Kingdoms. If he wants to control them, then he must create a new Kingdom of his very own, which is not expressed in the Cross.

When talking about this subject I am often asked: Where is the Mineral Kingdom in all this? The mineral kingdom is not symbolised in the Cross; because it is that Kingdom which man can already express himself in clear and blinding clarity, where he has learnt to apply the techniques of weighing and calculating, of geometry and arithmetic; in short, everything pertaining to inorganic nature, to the inorganic Mineral Kingdom.

If you contemplate a temple, you know that man has erected it with ruler, compasses, square, plumb-line and spirit level, and finally with the thinking that inorganic nature has transmitted to the architect in geometry and mechanics. And as you continue your contemplation of the whole temple, you will find it to be an inanimate object born out of human freedom and brainwork. You cannot say that, however, if you subject a plant or an animal to human observation.

So you see that what man has mastered, what he is able to master, is, up to now, the realm of the inanimate. And everything which the human being has converted to harmony and order out of the inanimate world is the symbol of his Royal Art on earth. What he has implanted into the Mineral Kingdom with his Royal Art started as an outflow, an incarnation of Divine wisdom. Go back to the time of the ancient Chaldeans and Egyptians, when it was not only the intellect that was used in building, but when heightened perceptions permeated everything; the controlling of inorganic nature was then seen as the ‘Royal Art,’ which is why the control of nature was denoted as ‘Free masonry.’ At first this may seem to be fantasy, but it is more than that.

Picture to yourselves that instant, that point in time in our earth's development, when no one had yet applied his hand to the shaping of inorganic Nature, when the whole planet was presented to man just as it came from Nature! And what happened then? Look back to the construction of the Egyptian pyramids, in which stone was fitted to stone through human agency. Nature's creation was given a new shape as a result of human thought. Human wisdom has thus transformed the earth. That was perceived as the proper mission of free constructing man on earth. Using a wide variety of tools, guided by human wisdom, human powers have brought about in the mineral world a transformation that has unfolded between primordial times and the present day, when human powers can influence far distances without mechanical means. And that is the first pillar, the pillar of wisdom.

Somewhat later we see the second pillar established, the pillar of beauty, of art. Art is likewise a means of pouring the human spirit into lifeless matter, and again the result is an ensoulment (conquest)¹⁶ of the inanimate to be found in Nature. Try for a moment to picture in your mind how the wisdom in art gradually overcomes and masters lifeless Nature, and you will see how what is there without man's participation is reshaped piece by piece by man himself. Visualise—as a fantasy, if you must—the effect of the whole earth having been transformed by the hand of man, the effect of the whole earth becoming a work of art, full of wisdom and radiating beauty, built by man's hand, conceived by man's wisdom! It may seem fantastic but it is more than that. For it is humanity's mission on earth, to transform the planet artistically. You find this expressed in the second pillar, the pillar of beauty.

To which you can add, as the third pillar, the reshaping of the human race in national and state life, and you have the propagation of the human spirit in the world; you have this right here in the realm of what is lifeless.

Hence the medieval people of the twelfth century reflected, in looking back to the ancient wisdom, that the wisdom of times past was preserved in marble monuments, while contemporary wisdom is to be found in the human heart. For it is manifested through the artist, becoming a work of art through the labour of his hands. What he feels he impresses into matter that is unformed, he chisels out of the dead stone; while the inner soul of man does not of course live in this dead stone, it does manifest itself there. All art is dedicated to this purpose; there is always this mastering of unliving, inorganic nature, regardless of whether it is a sculptor chiseling marble or a painter arranging colour, light and shade. And even the statesman gives structure to Nature [?]¹⁷ ... always,—apart from when plant, animal, or human forces come into it—you are dealing with man's own spirit.

Thus, the medieval thinker of the twelfth century looked back at the occult wisdom of the ancient Chaldeans, at Greek art and beauty, and at the strength in the concept of the state in the Roman Empire. These are the three great pillars of world history—wisdom, beauty and strength. Goethe portrayed them in his ‘Fairy Story’ as the Three Kings—occult wisdom in the Gold King, beauty as in Greece in the Silver King, and, in the Brass King, strength as it found its world historical expression in the Roman concept of the State, and as then adopted in the organisation of the Christian Church. And the Middle Ages; with its chaos¹⁸ resulting from the impact of the migrating nations, and with its mixed styles, is expressed in the misshapen Mixed King made of gold, silver and brass; what was kept separate in the various ancient cultures, is mixed together in him. Later, the separate forces must once more develop themselves out of this chaos, to a higher level.

All those who, in the Middle Ages, took the Holy Grail as their symbol, set themselves the task of using human powers to bring these separate forces to a higher stage [of development]. The Holy Grail was to have been something essentially new, even though it is closely related in its own symbolism to the symbols of a very ancient mystical tradition.

What then is the Holy Grail? For those who understand this legend correctly, it signifies—as can even be proved by literary means¹⁹—the following:

Till now, man has only mastered the inanimate in Nature -the transformation of the living forces, the transformation of what sprouts and grows in the plants, and of what manifests itself in animal [and human] reproduction that is beyond his power. Man has to leave these mysterious powers of Nature untouched. There he cannot encroach. What results from these forces cannot be fully comprehended by him. An artist can certainly create a strangely beautiful Zeus, but he cannot fully comprehend this Zeus; in the future, man will reach a level where he can do that as well. Just as it is so, that man has achieved control over Inanimate nature, has mastered gravity with spirit level and plumb-line, and the directional forces of Nature with the aid of geometry and mechanics; so it is the case that in future man will himself control what he only receives as a gift from Nature or the Divine powers—namely, the living.

When in the past Abel sacrificed what he had been given by Divine hand, he was thus sacrificing, in the realm of the living, only what he had received from nature. Cain, by contrast, had offered something which he had himself won from the earth by his own labour, as the fruits of effort.²⁰ Hence, at this time [in the Middle Ages], a radically new impulse was introduced into Freemasonry. And this impulse is that denoted by the symbol of the Holy Grail, the power of self-sacrifice. I have often said, harmony in human relationships is not brought about by preaching it, but by creating it. Once the necessary forces have been awakened in human nature, there is no more unbrotherliness. [The concepts of] majority and minority are meaningless in what the masonic symbols express; in it there can be no contention, for it is only a matter of ‘can’ or ‘cannot.’

No majority can decide whether one should use a plumb-line or a spirit level; the facts must decide that. In that all men are brothers, there they find themselves to be one. On that there can be no contention, if everyone treads the path of objectivity, the path which entails the acquisition of higher powers. Thus, the bond [of the Freemasons] is without doubt a bond of brotherhood which in the broadest sense depends on what men have in common in inanimate Nature.

However, not every power is still available there. Some things which were once there have disappeared again, because in the cycle of Nature in which we now find ourselves, and which we call earth, it is material perception which is to the fore, while intuitive perception has been lost. May I indicate just one case; in architecture, the ability to design a really acoustic building has been completely lost. Yet, in the past, this art was understood. Whoever puts a building together by outward [concepts] alone, will never create an acoustic; but anyone who thinks intuitively, with his thoughts rooted in higher realms will be enabled to accomplish an acoustic building. Those who know that also know that, in the future, those forces of outward nature over which we have no control at present must be conquered, just as man has already conquered gravity, light and electricity in inanimate nature.

Although our age is not yet so advanced as to be able to control outwardly living Nature, although that cultural epoch has not yet come in which living and life-giving forces come to be mastered, nevertheless, there is already the preparatory school for this, which was founded by the movement called the Lodge of the Holy Grail. The time will however come—and it will be quite a specific point in time—when humanity, deviating from its present tendency, will see that deep inward soul forces cannot be decided by majority resolutions; that no vote can settle questions involving the limitless realm of love, involving what one feels or senses. That force which is common to all mankind, which expresses itself in the intellectual as an all-embracing unity about which there can be no conflict, is called Manas. And when men have progressed so far that they are not only at one in their intellect, but also in their perceptions and feelings, and are in harmony in their inmost souls, so far that they find themselves in what is noble and good, so far that they lovingly join together in the objective, in what they have in common, in the same way that they agree that two times two makes four and three times three equals nine; then the time will have arrived when men will be able to control the living as well. Unanimity—objective unanimity in perception and feeling—with all humanity really embracing in love: such is the pre-condition for gaining control over the living.

Those who founded the movement of the Holy Grail in the twelfth century said that this control over living [nature] was at one time available, available to the gods who created the Cosmos and descended [to earth] in order to give mankind the germ of the capacity for the same divine forces that they already possessed themselves; so that man is now on the way to becoming a god, having something in his inner being which strives upwards towards where the gods once stood. Today, the understanding, the intellect, is the predominant force; in the future it will be love [Buddhi], and in a still more distant future, man will attain the stage of Atma.

This joint force (communal force)²¹ which gives man power over what is symbolised by the cross,

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is expressed as far as the gods' use of the force is concerned—by a symbol, namely by a triangle with its apex pointing downwards. And when it is a matter of this force expressing itself in man's nature, as it germinally strives upwards towards the Divine force, then it is symbolised by a triangle with its apex pointing upwards. The gods have lifted themselves out from man's nature and have withdrawn from him; but they have left the triangle behind with him, which will develop further within him. This triangle is also the symbol of the Holy Grail.^†

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The medieval occultist expressed the symbol of the Grail—the symbol for awakening perfection in the living—in the form of a triangle. That does not need a communal church, entwining itself around the planet in a rigid organisation, though this can well give something to the individual soul; but if all souls are to strike the same note, then the power of the Holy Grail must be awakened in each individual. Whoever wants to awaken the power of the Grail in himself will gain nothing by asking the powers of the official church whether they can perhaps tell him something; rather, he should awaken this power in himself, and should not question all that much. Man starts from dullness [of mind] and progresses through doubt to strength. This pilgrimage of the soul is expressed in the person of Parsifal, who seeks the Holy Grail. This is one of the manifold deeper meanings of the figure of Parsifal.

Does it further my knowledge if a corporate body, be they ever so great, proclaims mathematical truth through their official spokesmen? If I want to learn mathematics, I must occupy myself with it, and gain an understanding of it .or myself. And of what use is it if a corporate body possesses the power of the Cross?²² If I want to make use of the power of the Cross, the control of what is living, then I must achieve this myself. No one else can tell it to me, or communicate it through words; at best they can show it to me in the symbol, give me the shining symbol of the Grail, but it cannot be told in an intellectual formula.

The first accomplishment of this medieval occultism would have been, consequently, what appeared in so many different movements in Europe: the striving for individuality in religion, the escape from the rigid uniformity of the organised church. You can barely grasp to what extent this tendency underlies Wolfram von Eschenbach's Parzival.²³ What manifested itself for the first time in the Reformation was already inherent in the symbol of the Holy Grail. Whoever has a feeling for the great meaning of what can confront us in this symbolism, will understand its great and deep cultural value. The great things of the world are not born in noise and tumult, but in intimacy and stillness. Mankind is not brought forward in its development by the thunder of cannons, but through the strength of what is born in the intimacy of such secret brotherhoods, through the strength of what is expressed in such world-embracing symbols, which inspire mankind.

Since that time, through innumerable channels, the hearts of men have received as an inflow, what was conceived by those who were initiated into the mysteries of the Holy Grail in the middle of the twelfth century; who had to hide themselves from the world under pseudonyms, but who were really the leaven preparing the culture of the last four hundred years,

The guardians of great secrets, of those forces which continually influence human developments live in the occult brotherhoods. I can only hint at what is really involved, because the matter itself goes very deeply into the occult realm.

For those who really gain access to such mysteries, one practical result is a clearer perspective of world happenings [in the future].

Slowly but surely the organic, the living forces intervene in the present-day cycle of humanity's development. There will come a time—however fantastic this might seem to contemporary people—when man will no longer paint only pictures, will no longer make only lifeless sculptures, but will be in a position to breathe life into what he now merely paints, merely forms with colours or with a chisel.

However, what will appear less fantastic is the fact that today the first dawn is already beginning, for the use of these living forces in the affairs of social life- that is the real secret surrounding the Grail. The last event brought about in the social sphere by the old Freemasonry was the French Revolution, in which the basic idea of the old Freemasonry came into the open in the social sphere with the ideas of equality, liberty and fraternity as its corollaries. Whoever knows this also knows that the ideas which emanated from the Grail were propagated through innumerable channels, and constituted the really active force in the French Revolution.

What is today called socialism exists only as an abortive and impossible experiment, as a final, I may say desperate, struggle in a receding wave of humanity's [development]. It cannot bring about any really positive result. What it sets out to achieve, can only be achieved through living activity; the pillar of strength is not enough. Socialism can no longer be controlled with inanimate forces. The ideas of the French Revolution—liberty, equality, fraternity were the last ideas to flow out of the inanimate. Everything that still runs on that track is fruitless and doomed to die. For the great evil existing in the world today, the dreadful misery that expresses itself with such frightful force, that is called the social question, can no longer be controlled by the inanimate. A Royal Art is needed for that; and it is this Royal Art which was inaugurated in the symbol of the Holy Grail.

Through this Royal Art, man must acquire control of something similar to the force which sprouts in the plant, the same force that the occultist uses when he accelerates the growth of a plant in front of him. In a similar way, a part of this force must be used for social salvation. This power, which is described by those who know something of the Rosicrucian mysteries—as for example did Bulwer Lytton in his futuristic novel Vril²⁴ is at present still in an elementary, germinal, stage. In the Freemasonry of the future, it will be the real content of the higher degrees. The Royal Art will in the future be a social art.

Again, I have to tell you something which will seem fantastic to the uninitiated, on account, I may say, of the comprehensive, all-embracing range of the idea. What man prints as a form deriving from his soul on the matter of this earth Round is eternal, it will not pass away. Even though the matter thus given form outwardly decays, what the Royal Art has given form to, in pyramids, temples and churches, is imperishable. What the human spirit has given shape to, in matter, will remain present in the world as a continuing force. That is completely clear to those who are initiated in such matters. Cologne's Gothic cathedral will, for example, pass away; but it is of far reaching significance that the atoms were once in this form. This form itself is the imperishable thing that will henceforth participate in the ongoing evolutionary process of humanity, just as the living force that is in the plant participates in the evolution of Nature! The painter, who paints a picture today, who prints dead matter with his soul's blood, is also creating something which will sooner or later be disposed in thousands of atoms. What has imperishable and continuing value, what is eternal, is that he has created, that something from his soul has flowed into matter.

States and all other human communities come and go before our eyes. But what men have formed out of their souls, as such communities, constitute humanly-conceived ideas of eternal value, with an eternally enduring significance. And when this human race once again appears on the earth in a new form, then it will see the fruits of these elements of eternal value.

Today, whoever turns his gaze upwards to the starry heavens sees a wonderful harmony. This harmony has evolved, it was not always there. When we build a cathedral we place stone upon stone, when we paint a picture we place colour next to colour, when we organise a community we make law upon law; in exactly the same way, creative beings once worked upon what confronts us today as the cosmos. Neither moon nor sun would shine, no animal, no plant, would reproduce itself, unless everything we face in the cosmos had been worked upon by beings, unless there were such beings who worked as we work today on the remodelling of the cosmos. Just as we work on the cosmos today through wisdom, beauty and strength, so too did beings who do not belong to our present human Kingdom once work on the cosmos.

Any harmony is always the outcome of the disharmony of an earlier time. Just as stones were given form for a Greek temple, just as they abounded in other forms, in a perplexing variety of forms, out of which they became a coordinated structure, just as the profusion of colours on the palette is meaningfully arrayed in a picture, so, in just the same way, all matter was in other chaotic relationships before the creating spirit transformed it into this cosmos. The same thing is recapitulating itself at a new level, and only he who sees the whole can work on the details correctly and clearly. Everything which has had real significance for humanity's progress in the world has been brought about with care and judgment and through initiation into the great laws of the world plan. What the day produces is ephemeral. What is created in the day through knowledge of the eternal laws is, however, imperishable. To create in the day through knowledge of the eternal laws is the same thing as Freemasonry.

Thus you see that what confronts us in art, science and religion, beyond what is given by the gods and expressed in the symbol of the Cross, is in fact brought about by Freemasonry, from which everything that has been properly built in the world derives. Freemasonry is thus intimately involved in everything that human hand has shaped in the world, with everything that culture has created out of raw, inanimate matter. Go back to the great things the cultural epochs have produced; consider, for example, the poems of Homer. What is contained in them? What the initiates have taught mankind in great world-embracing ideas. The great artists did not invent their topics, but rather gave form to what embraces all humanity. Is a Michaelangelo conceivable without the power of Christian concepts? Try in the same way to trace back to its origin whatever has achieved a really incisive cultural meaning, and you will in every case be led back to what has come from initiation [in the Mysteries].

Everything must in the end undergo a schooling. The last four hundred years were in fact a schooling for humanity—the school of godlessness, in which there was purely human experimentation, a return to chaos if seen from a particular point of view. Everyone is experimenting today, without being aware of the connection with higher worlds—apart from those who have once more sought and found that connection with spiritual realms. Nearly everyone lives entirely for himself today, without perceiving anything of the real and all-penetrating common design. That of course is the cause of the dreadful dissatisfaction everywhere.

What we need is a renewal of the Grail Chivalry in a modern form. Anyone who can approach this will thereby come to know the real forces which today are still lying hidden in the course of human evolution.

Today so many people take up the old symbols without understanding them; what is thus made out of the sexual symbols in an uncomprehending way comes nowhere near to a correct understanding of masonic concepts. Such understanding is to be sought in precisely those things which redeem mere natural forces; in penetrating and mastering what is living in the same way that the geometrician penetrates and masters the inanimate with his rule, compasses, spirit level and so forth; and in working upon the living in the same way those who build a temple put the unliving stones together. That is the great masonic concept of the future.

There is a very ancient symbol in Freemasonry, the so-called Tau:

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This Tau sign plays a major role in Freemasonry. It is basically nothing else than a Cross from which the upper arm has been taken away. The Mineral Kingdom is excluded in order to obtain the Cross at all—man already controls that. If one lets the Plant Kingdom come into play [in Aktion treten] then one obtains the Cross directed upwards:²⁵

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What unfolds itself from the earth, from the soul, as power over the earth, is the symbol of future Freemasonry.

Whoever heard my last lecture about Freemasonry²⁶ will remember my telling you about the Freemasonry legend of Hiram-Abiff, and how at a particular point he makes use of the Tau sign, when the Queen of Sheba wanted him to call together once more the workers engaged in building the Temple. Now the people working together in social partnership would never appear at Solomon's command; but at the signal of the Tau—which Hiram-Abiff raised aloft—they all appeared from all sides. The Tau sign symbolises a totally new power, based on freedom, and consisting in the awakening of a new natural force.

May I be allowed to resume at the remark with which I ended last time,²⁷ when I told you where such great control over inanimate Nature leads. Without much fantasy, one can show what is. involved by an example. Wireless telegraphy works across a distance from the transmitting station to the receiving station. The apparatus can be set to work at will, it is effective over great distances, and one can make oneself understood by it. A similar force to that by which wireless telegraphy works will be at man's disposal in a future age, without even any apparatus; this will make it possible to cause great devastation over long distances, without anyone being able to discover where the disturbance originated. Then, when the high point of this development has been reached, it will eventually come to the point where it falls back on itself.

What is expressed by the Tau is a driving force which can only be set in motion by the power of selfless love. It will be possible to use this power to drive machines, which will, however, cease to function if egoistical people make use of them.

It is perhaps known to you that Keely invented a motor²⁸ which would only go if he himself were present. He was not deceiving people about this; for he had in him that driving force originating in the soul, which can set machines in motion. A driving force which can only be moral, that is the idea of the future; a most important force, with which culture must be inoculated, if it is not to fall back on itself. The mechanical and the moral must interpenetrate each other, because the mechanical is nothing without the moral. Today we stand hard on this frontier. In the future machines will be driven not only by water and steam, but by spiritual force, by spiritual morality. This power is symbolised by the Tau sign and was indeed poetically symbolised by the image of the Holy Grail.²⁹ Man is no longer merely dependent on what Nature will freely give him to use; he can shape and transform Nature, he has become the master craftsman of the inanimate. In the same way he will become the master craftsman of what is living.

As something that must be conquered, the old sexual symbol stands at the turning point for Freemasonry. You could compare the old sexual symbol of the Freemasons with the new symbolism for future Freemasonry by the analogy of placing a rock struck from a cliff face and covered with rough grass next to a beautifully worked statue by a sculptor. Those who have been to some extent initiated into the Royal Art have been aware of this. Goethe, for instance, has expressed this marvelously in the Homunculus episode in the Second Part of Faust. There are still many mysteries³⁰ in that work, which remain to be revealed.

All this indicates that humanity faces a new epoch in the development of the occult Royal Art. Those who officially represent Freemasonry today know the least about what this future Freemasonry will be. They are the least aware that something quite new will replace the old symbols they have so often misinterpreted, and that this will have an entirely new significance.

Just as it is true that everything of real importance in the past stems from the Royal Art, so it is also true that everything of real importance in the future will derive from the cultivation of the same source. Certainly, every schoolboy today can demonstrate the theorem of Pythagoras; only Pythagoras could discover it, because he was a master in the Royal Art. It will be the same in the Royal Art of the future. Thus you see that the masonic Art stands at a turning point in its development, and has the closest links with the work of the Lodge of the Grail, with what can appear as salvation in the dreadful conflicts all around us.

These conflicts are only beginning. Humanity is unaware that it is dancing on a volcano. But it is so. The revolutions beginning on our earth make a new phase of the Royal Art necessary. Those people who do not drift thoughtlessly through life, will know what they have to do; that they have to participate in our earth's evolution. Therefore, from a certain point of view, this very ancient Royal Art must be represented in a new form to stand alongside of what is so ancient, in which there lies an inexhaustible force. Those who can grasp the new masonic ideas will strike new sparks from Freemasonry's ancient symbols. Then it will also become plain that contention between Craft and Higher Degree Freemasonry is meaningless set against the endeavours of real Freemasonry.

For this it is necessary to answer the question—and that brings us back to our starting point—‘What was the Royal Art up till now?’ The Royal Art was the soul of our culture. And this culture of ours has two basic ingredients. On the one hand, it is built up by those forces in the human soul which concern themselves with the inanimate; and on the other hand, by the forces of those people who make it their principal task to control the inanimate simply bv means of the forces summoned up by their organism; and they are the men, hence the Royal Art has hitherto been a male art. Women were therefore excluded and could not take part in it. The tasks carried on in the Lodges were set apart, kept separate—the details do not matter—from everything related to the family or to the reproduction of the purely natural basis of the human race.

In Freemasonry, a double life was led; the great ideas which came to expression in the Lodges were not to be mixed up with anything connected with the family. The work in the Lodges, being related to the inmost life of the soul, ran parallel to nurturing the social life of the family. The one current lay in conflict with the other. The women were excluded from Freemasonry. This ceased the instant that Freemasonry stopped looking backwards and turned its gaze forward. For it was precisely what flowed in from outside[?] which was seen as the female current; the Freemasons considered what came from Nature as something priestly. And hitherto Freemasonry had regarded that as hostile.

Man is by his nature the representative of the force that works on the inanimate, whereas the woman is seen as the representative of the living creative force that continually -develops the human race from the basis in Nature. This antithesis must be resolved.

What has to be achieved in the future can only be brought about by overcoming everything in the world that relies upon .he old symbols, that are expressed precisely in what is sexual. The Freemasonry that is obsolete today has these symbols, but is also aware of the fact that we must overcome them. However, these sexual [symbols] must be kept in existence outside in the institutions that relate to what is natural and only in this division can the matter be resolved.

Neither the architect nor the artist nor the statesman have anything to do—in their way of thinking, I ask you -o ponder that—with the basis of sexuality in Nature. They all labour to control inanimate forces with reason, with the intellect. That is expressed in the masonic symbols. Overcoming this basis in Nature in the far future, gaining control of the forces of life—as in the far-off times of the Lemurian race, man started to gain control of inanimate forces—that will be expressed in new symbols. Then the natural basis will have been conquered not only in the sphere of the inanimate, but also in the sphere of the animate.

When we reflect on this, then the old sexual symbols appear to us as precisely what has to be overcome, in the broadest sense; and then we discover what in the future must be the creative and truly effective principle, in the concept of uniting both male and female spiritual forces. The outward manifestation of this progress in Freemasonry is therefore the admission of the female sex.

There is a meaningful custom in Freemasonry which relates to this matter. Everyone inducted into the Lodge is given two pairs of gloves. He puts one pair on himself; the other pair is to, be put on the lady of his choice. By this is signified that the pair should only touch each other with gloves on, so that sensual impulses should have nothing to do with what applies to Freemasonry. This thought is also expressed in another symbol; the apron is the symbol for the overcoming of sexuality, which is covered by the apron. Those who do not know about this profound masonic idea will be unable to have any inkling of what the apron really means. One cannot bring the apron into line with Freemasonry in the narrow sense.

We thus have the conquest of the natural by the free creative spirit on the one hand, but the separation by means of the gloves, on the other. However, we could even take the gloves off in the end, once what is lower has been conquered by applying the immediate free spiritual forces of both sexes. Then only will what manifests itself today in sexuality be finally overcome. When human creation is free, completely free, when man and woman work together on the great structure of humanity, the gloves will no longer be distributed, for man and woman will be freely able to stretch out their hands to each other, because then spirit will be speaking to spirit, not sensuality to sensuality. That is the great idea of the future.

If anyone today wants to enter the ancient Freemasonry, then he will only be at the high point of masonic thinking about the future shape of mankind if he works in this spirit, and if he understands what the times demand of us, regardless of what the Order was in antiquity. If it becomes possible to discover an understanding of what is called the secret of the Royal Art, then the future will undoubtedly bring us the rebirth of the old good and splendid Freemasonry, however decadent it is today.

One of the ways in which occultism will permeate humanity will be through Freemasonry reborn. The very best things reveal themselves precisely through the faults of their own virtues. And although we can only look upon Freemasonry today as a caricature of the great Royal Art, we must nevertheless not lose heart in our endeavour to awaken its slumbering forces again, a task which is incumbent on us³¹ and which runs in a parallel direction to the theosophical movement. So long as we do not dabble in the question which weighs upon us, but really grapple with it out of the depths of our understanding of world events, make ourselves understand what is manifesting itself in the souls of the sexes, in the battle of the sexes, then we will see that it is out of these forces that the formative powers of the future must flow.

All today's chatter is nothing. These questions cannot be answered, unless the answer is drawn out of the depths. What exists in the world today as the social question or the question of woman, is nothing, unless it is understood out of the depths of world forces, and brought into harmony with them.

Just as it is true that the great deeds of the past had their origin in Freemasonry, so is it also true that the great practical deeds of the future will be gained from the depths of future masonic ideas.

• 1 . In the two lectures 17 and 18 in this volume on 23rd October 1905, to men and women separately.
• 2 . Rudolf Steiner here refers to his association with the circle around Marie Eugenie della Grazie in Vienna during the eighties of the last century. See in this connection The Story of My Life.
• 3 . The occasion for this lay in the discussions prevailing at that time between the Church and Freemasonry concerning the sensational work by Leo Taxil on satanic practices of the Freemasons which had already appeared in 100,000 copies at the time of these discussions. Die Drei-Punkte-Brifder ∴—see following note.
• 4 . Rudolf Steiner refers here to the now famous Taxil-Vaughan swindle. Leo Taxil (pseudonym for Gabriel Jogand Pages), 1854–1907, brought up by Jesuits and known since the seventies as an anti-clerical writer and founder of several free-thinking societies, became a member of the Paris Lodge: ‘Le Temple de I'Honneur Francais’ in 1881, but was excluded from it soon afterwards because he was supposed to have forged letters of ∴ Brother Hugo and Louis Blanc. In 1885 he staged his repentant return to the Church. In obedience to the encyclical of Leo XIII of 20th April 1884, Humanum Genus in which the unmasking of Freemasons as confederates of the Devil was required, he commenced his main work, Les Freres Trois-Points (Paris, 1885, German: H. Gruber S.J., Die Drei-Punkte Bruder Paderborn 1886–87), started his unmasking campaign with other writings concerned with his fabricated Freemasonry system of ‘Palladism’ and was even called to a private audience with Leo XIII in 1887. The unparalleled success of Leo Taxil and his two other accomplices: the German, Karl Hacks (pseudonym, Dr. Bataille; brother-in-law of. the publisher of the ultramontane Kolnischen Volkszeitung) and the Italian Domenico Margiotta, in Catholic Church circles reached its climax when Taxil invented the witness Miss Diana Vaughan (Miss Diana Vaughan. Memoires d'une Expalladiste. Publication mensuelle). With the co-operation of the highest Church dignitaries, Taxil founded an Anti-Freemasonry Union which summoned a first Anti-Freemasonry Congress in Trient, September 1896. Thirty-six bishops, fifty episcopal delegates and over seven hundred opponents of the Lodges, most of them priests, took part in the Congress. The Sovereign Bishop Cardinal Haller of Salzburg and the leader of the Catholic nobility in Germany, Prinz Karl zu Lowenstein, chaired the meeting. The Congress was a public declaration of the revelations of Taxil and Miss Vaughan, only a few sceptics demanded proof. The first to start questioning the Taxil affair was the Freemason Gottfried Joseph Findel who published his Katholischer Schwindel as early as 1896. In general, however, H. Gruber S.J., who had long been a believer in Taxil, is credited with being the first to raise doubts about him with his three volume work: Leo Taxits Palladismus-Roman. This work only appeared in 1897, however. A.E. Waite, with his Devil-Worship in France or the Question of Luzifer (London, 1896) is also said to have this distinction.
  
  >By this time Taxil admitted in a great assembly in Paris, 19th April 1897, that everything was a deliberate swindle on his part and that the Devil Bixtru and his satanic Bride, Miss Vaughan, had never existed. According to the Allgemeines Handbuch der Freimaurerei, Taxil's confession came about earlier than was intended ‘because, according to his own admission, he could not carry the mystification any further after the appearance of Findel's work.’ Bibliographical references: Das Papsttum in seiner sozial-kulturellen Wirksamkeit, Graf von Hoensbroech, Leipzig, 1900; Entente-Freimaurerei und Weltkrieg, Karl Heise, Basle, 1920; Entlarvte Freimaurerei, Friedrich Hasselbacher, Berlin, 1939.
• 5 . According to Menckeberg, (G.E. Lessing als Freimaurer, Hamburg, 1880) Lessing, on his enrolment in the Hamburg Lodge on 15th October 1771, was asked by the Worshipful Master, von Rosenberg: ‘Now, you see indeed, I have told the truth! You have not discovered anything anti-religious or politically dangerous, have you?’ Lessing is said to have replied: ‘Ha, I wish I had discovered something of the sort. It would have pleased me better.’
• 6 . It cannot be determined what text Rudolf Steiner was referring to. However, according to Heckethorn, quoted previously, this notion already appeared in 1751 in the Konstitutionenbuch .ffir irlandische Logen.
• 7 . This is Seiler's shorthand version. In text (a) it is rendered: ‘so-called Scottish? or the same rite as that which corresponds, in a particular respect, to what is called the Egyptian, the Misraim, or the Memphis Rite.’ The Reebstein text (d) only has: ‘Scottish or Accepted Rite—Memphis Rite.’
• 8 . On this, see note 6 to the lecture given on 29th May 1905 (lecture 13).
• 9 . In text (a) ‘in the Mysteries’ is replaced by ‘in the spiritual world.’ In the shorthand version of Seiler these words are missing. For his fair copy he apparently made use of text (a).
• 10. This sentence is incomplete in all versions. It is given in the published version as corrected by Marie Steiner from text (a).
• 11. Compare also: ‘Aristotle on the Mystery Drama’ (NSL 420. Anthroposophical Monthly, Volume 4, No. 9) Speech and Drama,
  Anthroposophical Publishing Company, London, 1960.
• 12. Rudolf Steiner often spoke about the Grail Mysteries at the time of these lectures: for instance in Berlin, on 19th May 1905 (Anthroposophical News Sheet, Volume 5, No. 11), and in Landin (Mark), on 29th July 1906 (typescript copy: Z307).
• 13. The double lecture given on 23rd October 1905 to men and women separately (lectures 17 and 18 in the present volume).
• 14. This sentence is not word for word as transcribed. The various texts are different. Text (a) omits from this sentence the words ‘great streams’ and has in their place ‘forces of male and female,’ and ends at the word ‘realms,’ omitting the rest. Seiler's fair copy has the same wording, but the shorthand version has a gap here. In Reebstein's text (d) we find the following: ‘The symbols are connected with questions running through the whole world, which meaning ... basic forces of male and female.’ The notes of Marie Steiner von Sivers give the following: ‘The two sexes are only an expression of the two great currents, which confront us as the Law of Polarity.’ The printed version has been revised by the editor to give a meaningful rendering.
• 15. See note 10 to lecture given on 22nd May 1905 (lecture 12).
• 16. ‘Ensoulment’ (Beseelung), ‘conquest’ (Besiegung). Texts (a) and (b) have the former; text (d) the latter.
• 17. The questionable word ‘nature’ was given in texts (a) and (b) but was missing in the other texts.
• 18. This sentence was incomplete in texts (a) and (b) and was made up from texts (d) and (e).
• 19. Rudolf Steiner was obviously referring here to the saga of ‘Poor Henry’ composed by Hartmann von Aue (1165—C 1215), a contemporary of Wolfram von Eschenbach. (See also note 13). Rudolf Steiner often referred to this poem later in his lectures.
• 20. This sentence only occurs in text (a). Reebstein's text (d) on the other hand, is the only text to contain this sentence: ‘Abel is the one who in the future will have the power to create [what is] holy through [the forces of] his soul.’
• 21. Text (a) has ‘communal force’ (Gemeinsam keitskraft). In Seiler's fair copy it is ‘joint force’ (Gesamtkraft), but in Seiler's shorthand copy, Gemeinsamkeitskraft can be read. The whole text, ‘including the preceding paragraph, is rendered in Reebstein's text (d) in the following way: ‘Objective love was present in the gods who created the cosmos. Something superhuman stirs itself, which today is understanding, which later will be love. Manas, Buddhi, Atma is a joint force which gives power over the Cross.’
• †. See note following the lecture.
• 22. Text (a) has the word ‘Christ’ instead of the word ‘Cross,’ but on the other hand, Seiler's shorthand and fair copy, as well as Reebstein's text (d), give ‘Cross.’
• 23. Composed around 1200–1210. First printed 1477. Forgotten then for many years and only came to be known again about 1750. First critical edition by Lachmann (1833) followed by numerous others. English translations: J.L. Weston, A Knightly Epic, 2 volumes, London, 1894, in verse; Mustard and Passage, Parzival, Vintage Books, New York, 196 1; A.T. Hatto, Parzival, Penguin Classics, 1980.
• 24. The Right Hon. Lord Lytton, The Coming Race, George Routledge and Sons, London, 1870. Translated into German by Gunther Wachsmuth at Rudolf Steiner's instigation, Stuttgart, 1922, under the title: Vril oder eine Menschheit der Zukunft.
  
  In an answer to a question put to Rudolf Steiner at the end of a lecture held in Leipzig, 13th October 1906, regarding the meaning of Vril, he said the following:
  
• 25. the Cross directed upwards. The explanations of the Tau symbol are fragmentary and the texts differ in their wording.
  
  Text (a) has the following: ‘The Tau sign plays an important role in Freemasonry. It is basically nothing else than a Cross with the upper, arm taken away. In a figurative sense, therefore, the mineral realm has been omitted. But in order to arrive at the Cross at all, the plant kingdom must be brought into play, whereby one arrives at the upward pointing Cross.’
  
  Text and symbol of (a) both seem questionable. Marie Steiner, who once made some preparatory corrections of (a), left off the symbol in its original form and replaced it with the following: ‘In order to arrive at the Cross at all, the plant kingdom must be brought into play, whereby the upward pointing Cross is obtained.’
  
  In text (b) the following version is given: ‘This Tau sign plays an important role in Freemasonry. It is nothing else but the Cross. Only one of the beams is left off. The mineral kingdom has been left off in order to arrive at the Cross at all. If you allow the plant kingdom to come into play you get the upward pointing cross.’ In the shorthand version of this there is a gap after the words: ‘in order to arrive at the Cross at all.’ Instead, the symbol is inserted after ‘upwards pointing Cross,’ whereas it has been left out of the fair copy.
  
  The text (d) only has:
  ‘The Tau plays an important role τ
  It is nothing else than the Cross.
  If the productive forces of the plant ...’ It is significant that the Tau symbol has been drawn, but not the reverse form, in a text which otherwise provides the greatest number of diagrams.
  
  Text (f) has the following: ‘The Tau is the Cross, from which the upper beam has been removed. The mineral realm has been left off, man controls it already. For if one lets the plant realm come into play one arrives at (symbol). What develops out of the earth, out of the soul as power over the earth, is the symbol of future Freemasonry.’
  
  The other texts do not contain a reference to this.
• 26. Double lecture on 23rd October 1905, for men and women separately (lectures 17 and 18).
• 27. In the lecture of 28th December 1905 (unpublished as yet), Rudolf Steiner said: ‘Allow me to conclude my observations of the old year with an allusion I have made once before [in the lectures of December 1904, included in the present volume]. A major work of destruction is being carried out all around us, which could tell an observant person—even if he were not clairvoyant—that we stand at the beginning of a great work of destruction involving outer material [culture] as it has developed in recent centuries—for material development only goes up to a certain point.’
• 28. The American, John Worrell Keely (born 1837) caused much talk in the second half of the nineteenth century through the invention of the ‘self-motor,’ the so-called Keely Motor. A treatise on his experiments is to be found in H.P. Blavatsky's The Secret Doctrine, Volume 1, Book III (X ‘The Coming Force,’ pp. 554–556). Among the lectures of Rudolf Steiner there are several references to this subject, notably in the lecture given during the Great War on 20th June 1916: ‘Cosmic Being and Egohood’ (cycle C 43), where he says: ‘It was a concept still. Thank God it was only a concept at that time for, if this Keely's concept had become reality then, what would this war have become!’ Compare also the lecture given in Dornach on 1st December 1918, in In the Changed Conditions of the Times, Rudolf Steiner Publishing Company, 1941.
• 29. Texts (a) and (b) have: ‘the Tau’ of the Holy Grail. The other texts do not have this passage, the image of the Holy Grail is Marie Steiner's correction; perhaps, however, it rests on an error in copying and it should read: ‘the Taube’ (i.e., ‘dove’) of the Holy Grail.
• 30. See in this context Rudolf Steiner's later lectures: The Problem of Faust, twelve lectures, Dornach, between 13th September 1916 and 19th January 1919.
• 31. Rudolf Steiner is referring here to the Section dealing with cult and symbolism of his Esoteric School which he was about to found. See in this connection: The Course of My Life,Chapter XXXII

The meaning of the two columns was always explained through the Golden Legend or the Legend of the Wood of the Cross (first mentioned in the lecture Berlin, 29 May 1905). For this reason, the Golden Legend and the explanations given about it are included here.

The Golden Legend

Text from Rudolf Steiner's original manuscript
Note sheet Archive number 6954

Adam had two sons

Cain = the self-seeking human

Abel = the revelation-seeking human

Abel fell because of Cain's actions. Abel's inheritance went to Seth. Seth reached the entrance to Paradise. There he was not held back by the cherub with the flaming sword.

This is the symbol that Seth was the progenitor of the initiated priesthood. The cherub now gave him three seeds (the higher man = atma - budhi - manas). After Adam had died, Seth placed the three seeds in Adam's mouth as instructed by the cherub.

The bush that grew from it had within itself the writing in fire.

Ehjeh - ascher - Ehjeh (I-am-I)

Moses took from it the three-part branch from which he formed his staff.

David planted this rod in the ground on Mount Zion. Solomon took the wood from it to make the entrance gate of the temple

[IMAGE REMOVED FROM PREVIEW]

Only the pure could pass through there.

The Levites, in their folly, immersed these three pieces in the pool of Bethesda.

At the time of Christ, the Jews laid the wood as beams across the Kidron Valley.

Christ walked across this after his nocturnal arrest on the Mount of Olives.

And the cross was also made from this wood.

Text from Marie Steiner's original manuscript

Adam had two sons:

Cain, the representative of humanity that works in self-awareness, and Abel, the representative of that humanity that receives all its gifts as a higher gift and revelation.

Self-awareness must pass through guilt. Cain kills Abel. Abel's gifts pass to Seth.

When Seth had re-entered paradise after the double fall of man (Eve and Cain), he saw how the

tree of knowledge and the tree of life

had united.

The tree of knowledge means human knowledge.

The tree of life means God-revealed wisdom.

The cherub with the flaming sword now gave Seth three seeds; in them were all the seeds of the united trees.

After Adam's death, Seth placed the three seeds in his mouth; a bush grew from them and in the middle of it was the “name of God”:

Ehjeh ascher ehjeh = I am I.

Moses formed his staff from the bush. This rod was eternally greening and was later kept in the Ark of the Covenant.

David planted the rod in the ground near Zion;

Solomon made

three columns

from its wood.

These are: Jakin, Boaz and M.

The Levites took the columns and threw them into the pool of Bethesda.

At the time of Christ, the columns were removed from the pool and laid in the form of a bridge over the Kedron stream.

Jesus crossed this bridge to the Mount of Olives.

Then his cross was made out of it.

Notes on the Golden Legend

Since only a few notes from instruction hours have been handed down, those given during the Munich Congress at Pentecost 1907 on the two columns set up there will be reproduced first.

From a lecture in Munich, May 21, 1907.

What do the two columns mean to the Rosicrucians? If one wants to explain these two columns, which are standing here before us, one must start from the so-called Golden Legend. This says:

When Seth, the son of Adam - who had taken the place of Abel - was ready, he was allowed to gain an insight into Paradise, he was allowed to pass the angel with the sword whirling in the fire, into the place from which man had been expelled. Then Seth saw something very special. He saw how the two trees, the tree of life and the tree of knowledge, entwined each other. From these two entwined trees, Seth got three seeds, took them with him and put them in the mouth of his father Adam when he had died. From the grave of Adam then grew a mighty tree. This tree appeared to some who had psychic senses, as if it were aglow with fire, and this fire coiled itself for him who could see into the letters B, the first letters of two words that I am not authorized to pronounce here, but the meaning of which is: “I am who was there; I am who is there; I am who will be there.” This tree divided into three parts. Seth took wood from it, and it was used in many ways in the evolution of the world. A staff was made from it; the magic wand of Moses, legend says. It was the same wood that was used to form the beams of Solomon's Temple. There they remained as long as men comprehended the ancient secrets. Then the wood was thrown into a pool wherein, at certain seasons, the lame were made whole, and the blind received their sight. After it was taken out again, it formed the bridge over which the Redeemer passed as he made his way to the cross. And at last, so the legend goes, the cross itself, on which the Savior hung, was fashioned out of the wood of this tree, which had grown out of Adam's mouth after the seeds of the entwined trees of life and knowledge had been placed in his mouth.

This legend has a deep symbolic meaning. Remember the process, the transformation that the disciple must think of when he goes through the fourth stage of the Rosicrucian training: the production of the Philosopher's Stone. We remember that it has to do with a certain treatment of our red blood. Let us think of the significance of this red blood, not only because Goethe's saying “Blood is a very special juice” points this out to us, but because occultism has taught it at all times. The way this red blood appears is a result of breathing oxygen. We can only briefly point this out. When we are now referred to such an important moment in the legend and in the Bible, to the re-entry of Seth into Paradise, we must remember how man was brought out of Paradise. Man was driven out of Paradise, his ancient state in the bosom of the higher spiritual world, by the following event, which is already hinted at in the Bible as the physical process that goes hand in hand with the descent. Those who want to understand the Bible must learn to take it literally. It says: “God breathed into the man the breath of life, and he became a living soul.” This breathing of the breath was a process that is expressed here in pictorial terms and that extended over millions of years. What does it mean?

In the development of mankind, in the formation of the physical body, there were times when there were no lungs in the human body, so that oxygen could not yet be inhaled. There were times when man more or less floated in liquid elements, when he had an organ, a kind of swim bladder, from which the lungs later developed. This swim bladder from the past has been transformed into the lungs, and we can follow the process of transformation. When we do this, it shows itself to be the process that the Bible expresses with the image: “And God breathed into the man the breath of life, and the man became a living soul.” It was only with this breathing in of the breath that the production of red blood became possible. Thus, the descent of man is connected with the production of the red blood tree in his interior.

Imagine a man standing before you, and you could only follow the trickling of the red blood: you would have before you a living red tree. Of this the Christian esoteric says: It is the Tree of Knowledge. Man has usurped it, he has enjoyed the red blood tree. The establishment of the red blood tree, which is the true tree of knowledge: that is sin. And God drove man out of the Garden of Eden, lest he should enjoy also of the Tree of Life. We have another tree in us, which you can just as easily imagine as the former. But it has red-blue blood. This blood is a substance of death. The red-blue tree was implanted in man at the same time as the other. When man rested in the bosom of the Godhead, the Deity in him was capable of intertwining what his life and knowledge mean. And in the future lies the point in time when man, through his expanded consciousness, will be able to transform the blue blood into the red; then within himself will be the source for the blue blood tree to be a tree of life. Today it is a tree of death. Thus in this picture there is a looking back and a looking forward!

You see that in man a red blood tree and a red-blue blood tree are entwined. The red blood expresses the I, it is the lower part of the knowledge of the I. The blue blood expresses death. As a punishment, the blue blood tree, the tree of death, was added to the red tree of knowledge. In the distant future, this Tree of Death will be transformed into the Tree of Life, just as it was originally a Tree of Life. If you form a mental image of the human being standing before you, you will see that their entire life is based on the interaction of these two trees. ¹

The fact that Seth was allowed to enter Paradise again means that he was an initiate and was allowed to look back to the divine-spiritual state where the two trees were entwined. And he put three seeds of the entwined trees into Adam's mouth, from which a tree divided into three arose. This means that the tree that grows out of man, Manas, Budhi, Atma, these three parts that make up the upper part of man, are found in him by nature. The legend thus indicates how the trinity of the divine is already in Adam in his human nature, how it grows out of him and how it is initially seen only by the initiate. Man must go his path of development. All the things that have taken place in the development of mankind and that lead to initiation are further expressed to us in the legend.

From the realization that the threefold tree rests within us, the tree of the eternal, which expresses itself in the words: “I am that was – I am that is – I am that will be!” we gain the power that moves us forward and gives us the magic wand. Hence Moses' magic wand; hence the wood of the tree growing out of the seed is taken to the temple of wisdom; hence the cross is hewn out of it, that sign of initiation which signifies the overcoming of the lower limbs in man by the three higher ones.

Thus this legend shows how the initiate looks forward to a future state in which the tree of knowledge - the red blood tree - and the tree of life - the blue-red blood tree - will be entwined, where they will intertwine in man himself. Now, he who wishes to develop inscribes in his heart what the two columns - the red column on the one hand, suggesting the red blood column; the blue-red, suggesting the blue blood column - want to tell us. Today, both are separate. Therefore, in the hall, the red column stands on the left and the blue-red column on the right. They want to challenge us to overcome the present state of humanity, to direct our path to the point where, through our expanded consciousness, they will intertwine in a way that is called: J-B. The red column is designated J, the blue-red column B.

The sayings on the columns will help you to visualize the connection between the individual columns. The words on the red column are:

In pure thoughts you will find
the self that can sustain itself.

When you shape your thoughts,
you experience the creative wisdom.

Those who meditate on this instill into their red pillar of blood, through the power of their thought, the power that leads to the goal: the pillar of wisdom.

The power needed for the pillar of life is implanted by surrendering to the thought that stands on the other, the blue column:

If you condense feeling into light,
you reveal the creative power.

If you reify will into being,
So you create in the world being.

Some words lead to knowledge, others to life. The formative power first “reveals” itself in the sense of the first saying; it only becomes “magical” in the sense of the second saying. The transition from mere power of knowledge to magical working lies in the transition from the power of the saying on the first column to that of the saying on the second.

Thus you see how what these symbols, the two columns, mean, is directly related to the ideals and goals of the Rosicrucian student. In some esoteric societies, these two columns are also erected. The esotericist will always associate the meaning that has been attached to them. ²

From a teaching session in Munich, December 12, 1906

The Second Master Legend ³tells us of Seth, the son of Adam, who is initiated into the priestly wisdom, is allowed to enter Paradise again, takes three seeds from there, places them in the mouth of his father Adam when he died, and from which the fresh bush then grows. The rod with which Moses performs his miracles is made from its wood; it is the burning bush in which the Lord appears to Moses. The gate of Solomon's Temple is made from its wood: two columns with the beam above, which was thrown into the pool of Bethesda, generating its healing power. This wood was laid across the Kidron Valley, which Christ crossed after the betrayal on the Mount of Olives. And from this beam, Christ's cross was then made.

The red blood and the blue blood mean the Pillar of Wisdom and the Pillar of Strength. Man must be able to stand on these two pillars. The tree of life and the tree of knowledge were entwined in paradise to form one tree. And the tree of life and the tree of knowledge will become one tree again for the wise, for the initiate; it had to be separated into two trees for man.

The writing that appeared to Moses in the burning bush: “Ejeh asher ejeh!” is translated as: “I am that I am; I was that I will be!”

With birth and death, man has paid for his knowledge. The angel Gabriel is the one who guards the threshold of paradise with a fiery sword as the guardian of paradise.

Instruction session for the 2nd Berlin, December 1911 without date

Thus the angel appeared to Adam in Paradise under the fig tree. Adam saw this sign as the angel's image and Adam vowed that he would never stray from the power that is documented in J-B.

And Adam always found strength and fulfillment when he sought out the place where the apparition was possible.

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But in the Lemurian time he had done just that and strayed from the power of J.B. through Lucifer, who brought temptation. And when Adam sought out the place of the angel's appearance again, he now felt terror over his own being there. The pentagram was fallen, open on one side (and thus) turned upside down. It was in this sign that the angel now appeared to Adam, threatening him with the fiery sword, and Adam fled.

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Participant records without location or date

Adam had two sons, Abel and Cain.
Abel means wisdom
Cain means strength. Cain killed Abel.
Another son was born to Adam: Seth.
Seth means piety, which connects wisdom
with strength.

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Adam died, and Seth put three seeds in his mouth. From these seeds three branches sprouted from one trunk. This grew. The thorn bush in which Jehovah appeared to Moses had grown from this trunk. The two columns of the temple of Solomon were made from this wood. But it turned out that there was no place for the third trunk to join the two columns, it did not fit anywhere. So they threw it into the pool of Bethesda. When the Lord came, he gave a power to the pond, and the trunk came up again. It was lifted up and laid as a bridge over the Kidron brook. Now over this bridge the Lord went on the way to Golgotha. The cross, which he carried, was also carved out of wood and he broke down under the load.

The crossbeam, which is to connect wisdom and strength, is the principle of piety, love, beauty. In pre-Christian times there was no place for it in the world. When Christ Jesus came, as the bearer of Budhi, his power could lift this beam out of the water - the astral plane - in which it rested. A river was bridged with it (the way to the higher worlds). He crossed it on his way of suffering when He offered Himself as a sacrifice for humanity. This could only be done through love, purified, refined love; hence the way over this beam.

The cross was also cut from this wood. He had to bear and suffer under His love for humanity. But in Him love and knowledge were united. Therefore his sacrifice was a perfect and eternal one, and the three tribes of wisdom, beauty, and strength were united, for beauty had found its place. In the future, the three tribes, which had flowed apart like three streams, would grow together like three streams that then flow together again, and come to full effect in unity.

Seth connects the hostile brothers Abel and Cain.

The connection between wisdom and strength is piety or love or beauty.

For the meaning of the name of the column, see “Signs, Handles and Words” on pages 272f.

An historical aspect of the significance of the two columns was developed in the lecture Berlin, June 20, 1916 (third lecture of the cycle “Weltwesen und Ichheit”, CW 169) as follows:

It is truly the case that we move through the whole of life as the sun moves through the twelve constellations. We enter our life with our consciousness for the senses, as it were, rising at one column of the world and setting at the other. We pass between these columns when we enter the starry sky, as it were, from the night side into the day side. These occult or symbolic societies also always sought to point this out by calling the column of birth, which a person passes through when they enter the life of the day side, Jakim. They have to look for this column in the sky in the end. And what is outside during the time between death and a new birth is the perception of the sense of touch spread over the whole world, where we do not touch but are touched, where we feel how spiritual beings touch us everywhere, while we touch the other. During the life between death and a new birth, we live in motion within it, so that we feel this motion as if a blood corpuscle or a muscle here within us were feeling its own motion. In the macrocosm, we feel ourselves moving between death and a new birth, we feel the balance, and in the life of the whole we feel ourselves within it. Here our life is closed in our skin, but there we feel ourselves inside the total, the All-life and in every situation we give ourselves our balance. Here the gravity of the earth and our particular body constitution give us balance, and we actually know nothing about it. At all times we feel the balance in the life between death and a new birth. This is an immediate sensation, the other side of the soul life. Man enters into earthly life through Jakim, and he affirms through Jakim: That which is outside in the macrocosm now lives in you; you are now a microcosm, because the word 'Jakim' means: In you the divine poured out over the world.

Boaz, the other column: entering the spiritual world through death. What is summarized in the word Boaz means something like: What I have been seeking in myself so far, the strength, I will find poured out over the whole world, in it I will live. But one can only understand such things by penetrating into them through spiritual knowledge. In the symbolic brotherhoods they are symbolically hinted at. They are hinted at more in our fifth post-Atlantic period for the reason that they may not be lost to humanity altogether, so that later on there may be people who will understand what has been preserved in the Word.

But you see, everything that takes place outwardly in our world is also a reflection of what exists outside in the macrocosm. Just as our soul life is a microcosm, in the sense that I have indicated to you, so too is the soul life of humanity, in a sense, formed from the macrocosm. And for our time, it is very significant to have the two images of the two columns that I have spoken of delivered in our history. These columns represent life one-sidedly, because life is only in a state of equilibrium between the two. Neither is Jakim the life, because it is the transition from the spiritual to the body, nor is Boas the life, because it is the transition from the body to the spirit. It is the balance that is important. And that is what people find so difficult to understand. People always look for one side, always the extreme, they do not look for the balance. That is why, in a sense, two pillars really do stand for our time, but if we understand our time correctly, we must go right through the middle of them, not fantasize either the one pillar or the other into being the fundamental force of humanity, but go right through the middle of them! We must really grasp what is present in reality, not brood over it in the thoughtless life in which today's materialism broods. If you look for the Jakim column today, you will find it in our present time. The Jakim column exists in a very important man who is no longer alive, who has already died, but it exists: it is present in Tolstoyism.

Consider that in Tolstoy a man appeared who basically wanted to distract all people from the outer life, wanted to refer entirely to the inner life - I spoke about Tolstoy in the early days of our anthroposophical movement - who wanted to refer entirely to what is going on inside the human being. Tolstoy did not see the spirit in outer activity, a one-sidedness that struck me as particularly characteristic when I spoke about Tolstoy back then – it was one of the very first lectures of the very first years that were held here. At the time, Tolstoy could still be shown through a friend of ours. Tolstoy understood the first two-thirds, but not the last third, because it was about reincarnation and karma; he did not understand that. He described the one-sidedness, the complete suppression of the outer life. And how endlessly painful it is to realize that he is describing such one-sidedness! Just imagine the tremendous contrast between the Tolstoyan views, which dominate a large part of Russia's intellectuals, and what is now once again rolling over from there in these days. Oh, it is one of the most terrible contrasts imaginable! That is one-sidedness.

The other, the Boaz column, also finds expression in our time in historical terms. It likewise represents a one-sidedness. It is the search for spirituality in the outer world alone. A few decades ago, it appeared in America, where I would say the antipode of Tolstoy emerged in Keely, before whose soul stood the ideal of constructing an engine that is not driven by steam or electricity, but by those waves that a person themselves excites in their tone and in their speech. Imagine an engine that is designed to be set in motion by the vibrations that you create when you speak, or that you can create as a human being with your soul. It was still an ideal, thank God, that it was an ideal back then, because what would this war have become if Keely's ideal had actually been realized back then! If it is ever realized, only then will we see what the attunement of vibrations in external motor power means. That is the other one-sidedness. That is the Boaz column. We must pass between the two. The symbols that have been preserved contain much, much. Our time is called upon to understand these things, to penetrate into them. The contrast that will one day be felt between all that is truly spiritual and that which will arise from the West when the Keely engine becomes a reality will be quite different from the contrast that exists between Tolstoy's views and that which is emerging from the East. Oh, there is no need to talk about that!

But it is necessary that we gradually delve a little into the secrets of the development of humanity, that we recognize how, in the wisdom of man, what once becomes reality in different stages is expressed throughout the millennia, either symbolically or in some other way.

The Golden Legend

This legend was also told and explained in various ways in the lectures given by members during the preparation of the working group on the cult of knowledge. See the lectures Berlin, May 29, 1905; Leipzig, December 15, 1906; Berlin, December 17, 1906; Munich, May 21, 1907; Kassel, June 29, 1907; Basel, November 25, 1907; Dornach, December 19, 1915. When it was first presented in the lecture in Berlin on May 29, 1905, it was called the Legend of the Cross of the Middle Ages, but from then on it was always referred to as the “Golden Legend”. This naming was certainly not done after the name of the collection of legends “Legenda aurea” by Jacobus de Voragine from the 13th century, but is likely to be more esoterically based. Because according to the explanations, the images of the legend are an expression of the fourth stage of the Rosicrucian initiation, which is referred to as the finding of the Philosopher's Stone, which is also called the “golden” one.

In the collection “Legenda aurea”, the legend can be found under the title “Of the Finding of the Holy Cross”. The corresponding part reads as follows: “When Adam was sick, his son Seth went to the gate of earthly paradise and desired oil from the tree of compassion to anoint his father Adam's body and make him healthy. Then the archangel Michael appeared to him and said: “Do not seek to obtain the oil of the Tree of Compassion and do not weep for it, for this shall not be yours until five thousand and five hundred years have passed.” Yet it is believed that no more than five thousand one hundred and ninety-nine years have passed between Adam and Christ's suffering. We also read that the angel gave Seth a little twig and told him to plant it on Mount Lebanon. In a Greek story, which is apocryphal, we find that the angel gave Seth of the wood where Adam had sinned, saying, “When this twig bears fruit, your father will be healed.” When Seth returned home, his father had already died; so he planted the branch on his grave, and the branch grew and became a great tree, lasting until the time of Solomon. Whether this is true or not, we leave to the reader's judgment, for we find it written in no proven history or chronicle. When Solomon saw how beautiful the tree was, he had it cut down and gave it to build the forest house. But the wood did not fit into any place of the house, as Johannes Beleth writes to us, for it was always too long or too short; because if you had shortened it according to the right measure for a place, it was so short that it never fit into it. The builders were angry and rejected the wood; and they laid it over a lake so that it could be used as a footbridge for those who wanted to cross. But when the Queen of Sheba had heard of Solomon's wisdom and was on her way to him across the lake, she saw in a vision that the Savior of the world would one day be suspended from this wood; so she did not want to walk across the wood, but knelt down and worshiped it. But in the Historia Scholastica it is said that the Queen of Sheba saw the wood in the forest house, and when she returned home to her country, she commanded Solomon that a man would be hanged on that wood, through whose death the kingdom of the Jews would be destroyed. So Solomon took the wood and had it buried deep in the bosom of the earth. After a long time, the Sheep Pond was built over the same place, where the Nathinäer washed the sacrificial animals; and so the movement of the water and the healing of the sick happened not only through the coming of the angel, but also through the power of the wood. Danun approached the suffering of Christ, when the wood floated up; when the Jews saw it, they took it and prepared the cross of the Lord from it.” The oldest literary-historical basis is considered to be the tradition, cited by the Alexandrian church teacher Origines in the 2nd century, of Adam's burial at Golgotha, to which the tradition of Nicodemus's gospel of Seth's mission to paradise is added in the 3rd century; originally with the version that Seth fetched the oil of mercy from the tree of life for his sick father Adam. It was only in later centuries that the genealogical connection between the wood of the tree of paradise and the cross of Christ appeared in various versions. The legend of the three grains of wheat forms a separate group within the “extremely complicated tangle of legends”, which emerged from the 12th century onwards. (See the religious historical studies by Otto Zöckler “The Cross of Christ”, chapter “The Legends of the Cross of Wood in the Middle Ages.” Gütersloh 1875).

Rudolf Steiner, who freely uses these and other elements in his various renditions, but above all has Seth retrieve the three seeds from the two paradise trees entwined into one, traces the origin of the legend back much further, to the pre-Christian mysteries. When he was asked about the legend for the first time in the lecture Berlin, May 29, 1905, he was asked whether it was very old. He replied that although it only appears in the literature of the Middle Ages, it was already part of the mysteries and had simply not been written down. It ties in with the Antiochian Adonis Mysteries, in which the crucifixion, entombment and resurrection were celebrated as an outward reflection of the inner initiation. The mourning women at the cross, who appear in Christianity in Mary and Mary Magdalene, also appeared in the Adonis Mysteries. Similar things happened in the Apis, Mithras and Osiris Mysteries. What was then still apocalyptic was fulfilled in Christianity. Just as John presents the future in his Apocalypse, so similarly the old apocalypses were transformed into new legends. The Queen of Sheba is the one who looked deeper and recognized the actual wisdom. In the lecture Kassel, June 29, 1907, the legend is also characterized as the teaching content of occultism since “ancient times.” It says there about Seth that “his mission” was always understood to be that he sees what “is at the end of time: the balancing of the two principles in man himself.” The two principles here refer to the red and red-blue blood trees, symbolized by the two columns.

These not only figured in the cult of knowledge, but also formed an essential element in the design of the Munich Congress at Pentecost 1907. They were set up in front of the stage and also depicted pictorially in the fourth mural of the seven apocalyptic seals, connected by a seven-colored rainbow. Since the premiere of the third mystery drama, “The Guardian of the Threshold” (1912), they have been part of the scenery of the last scene (temple) due to Rudolf Steiner's stage direction.

In the lecture on the design of the congress hall in Munich, May 21, 1907, it says that the red column (to the left of the spectator) is designated by J, and the blue one (to the right of the spectator) by B, and that these letters are the initials of two words which he is not authorized to pronounce here, he certainly did not mean the names Jakin and Boas, known from the Bible (1 Kings 7:21), which were taken over by Freemasonry. This is evident from the report on the congress for the magazine “Lucifer-Gnosis”, according to which these letters on the columns point to the secret of development associated with them, which Rudolf Steiner presented in a modern, spiritual-scientific way, in a way “known only to the initiated”. All the interpretations given in public writings or in certain societies remain only a superficial exoteric interpretation.

Nevertheless, such an interpretation will be used here because it sheds light on the significance of the columns in cultural history. In the “Comparative Handbook of the Symbolism of Freemasonry with Special Consideration of the Mythologies and Mysteries of Antiquity” by Joseph Schauberg, Schaffhausen 1861 (in Rudolf Steiner's library), it says in volume I, pages 205f., that in the masonic lodge, the ascending sun and the descending moon are not without significance, standing opposite the two columns. Their significance as the eternal change of “day and night, light and darkness, becoming and passing away, life and death, good and evil, pure and impure, true and false” belonged to the most ancient times of the Egyptians and Semites and “presumably the two towers of the cathedrals and churches of the Christian Germanic peoples of the Middle Ages also emerged from this... In Egypt, two tall obelisks were often erected in front of the entrance to the temple, and in Egyptian these obelisks are called the sun's rays... Among the Semitic peoples, especially among the Syrian tribes and the Phoenicians, two columns of wood, bronze or stone appear in the sanctuaries of the gods as divine symbols. Thus in the ancient temple of Melkarth at Tyre, which shone with gold as the symbol of the splendor of sunlight, i.e. the city king, there stood two famous columns, one of pure gold, which King Hiram, the contemporary and friend of King Solomon, had erected; the other of emerald stone, which shone gloriously at night. In the temple of Melkarth at Gades there were also two columns of brass, eight cubits high, on which the costs of the temple's construction were recorded. But the greatest columns were said to have been erected by the god himself at the end of the earth, the rock mountains Calpe and Abylyx on the Strait of Gibraltar. According to coins found, two trees, especially two cypresses, also appear to have stood at the entrance of some temples in Syria as symbols of the sun and moon. In front of the eastern side of Solomon's Temple stood the two columns Jakin and Boaz, whose names were transferred to the two columns of the masons' lodges. Movers explains Jakin from the Phoenician as the fixed, the upright, Boaz as the moving or progressing...

The columns are also called Sets or Seth's columns of the sun god, since Set - according to Bunsen, Egypt's place in world history V, $. 291 - is the oldest documented name of the sun god... Incidentally, in Hebrew, as in Egyptian, Set also means the column itself, in fact, anything upright, raised, or tall...»

In volume II, page 203, the following passage is quoted from the Masonic Constitutional Charter of York from the year 926: «Cain's son, Enoch, was especially a great builder and astrologer. He foresaw in the stars that the world would one day be destroyed by water and another time by fire, and therefore set up two great pillars, one of stone and the other of clay, on which he wrote the basic principles of the arts, so that the sciences of Adam and his descendants might not be lost.

"These are therefore the Pillars of Seth or Enoch, as the two columns Jakin and Boaz are also called, without, however, this Jewish-Masonic myth being given much use in today's Freemasonry... ”

An explanation of the columns as “world columns”, as columns of birth and death and the names Jakin and Boas, is given by Rudolf Steiner in the lecture Berlin, June 20, 1916: “Man enters into earthly life through Jakin, affirming through Jakin: that which is outside in the macrocosm, that now lives in you, you are now a microcosm, because that is what the word “Yakin” means: in you the divine poured out over the world.” ”Boaz, the other column: the entry through death into the spiritual world. What is summarized in the word Boaz means something like this: What I have been seeking in myself, the strength, I will find poured out over the whole world, and I will live in it.

This characterization is followed by the essential indication that the columns, however, represent life only one-sidedly, because life is only in the state of equilibrium between the two: “Neither is Jakin the life, because it is the transition from the spiritual to the body, nor is Boas the life, because it is the transition from the body to the spiritual. Equilibrium is what matters.” This balance was pictorially represented by Rudolf Steiner on the fourth apocalyptic seal - as a new element compared to the traditional tradition - by the rainbow connecting the two columns."

• 1. A description of the connection between the two columns and birth and death can be found in the lecture Kassel, 7 July 1909; the pictorial representation in the great dome of the first Goetheanum (in the triple motif “I-A-O” above the stage arch) also points to this aspect. See “Twelve Sketches for the Painting of the Great Dome of the First Goetheanum”, an art portfolio, Dornach 1930, and Hilde Raske “Das Farbenwort”, Stuttgart 1983.
• 2. In the lecture in Dornach on December 29, 1918, it is pointed out that the columns in today's secret societies can no longer be set up in the right way, nor should they be set up, because the right way to set them up only becomes apparent in a truly inwardly experienced initiation. Furthermore, they cannot be set up in the way they actually appear when man leaves his body in death or in initiation.
• 3. The first master legend is the legend of the temple.